For the Oeshiki service marking the death of Nichiren the altar is decorated with paper cherry blossoms signifying the cherry blossoms that bloomed out of season on his death on Oct. 13, 1282.Banner outside Sacramento Nichiren Buddhist Church says Namu Nichiren Bosatsu — Devotion to Bodhisattva Nichiren
Attended the Oeshiki Service – the Memorial Service for Nichiren Shonin – held at the Sacramento Nichiren Buddhist Church.
The entire altar was decorated with pink paper flowers to commemorate that when Nichiren died on October 13, 1282, at the Ikegami Munenaka residence in Ikegami (present-day Tokyo) there was an earthquake and the cherry trees in the garden bloomed out of season.
Ven. Kenjo Igarashi was attired in formal gray robes, including peaked headgear. (Need to learn the name of these.) This is the first service in the 10 months I’ve attended in which he has worn this garment. Another unusual aspect of the service was Ven. Igarashi’s use of English translations for several standard prayers and the Bodhisattva Vows. His Dharma talk focused on the light of the Lotus Sutra that illuminates the darkness. One point he stressed was that this light is not a sharp flash but a soft, soothing light.
Honestly enjoyed this ceremony.
The October issue of Nichiren Shu News, which is published by the Head Office of Nichiren Shu Buddhism and NOPPA, contains a small article by Rev. Ryei McCormick, the assistant priest at the San Jose Nichiren Temple, about his work helping to translate the “Standard Nichiren Shu Ceremonies and Protocols” into English.
He does a wonderful job describing the priest’s role:
The idea is to master the techniques and perform them calmly. This is how we can delight the Buddha and enable those attending the service to joyfully experience the exaltation and intensifiication of their faith. By performing ceremonies with dignity, we can contemplate deeply the principles of Buddhism through performing these practices, by the forms, actions, and utterances of the ceremonies themselves. Ceremonies should never be mere formalities. They are a practice to calm the mind, contemplate the Wonderful Dharma, and lead all beings to Enlightenment.
Formal ceremonies in temples are a major part of the attraction for me to the Nichiren Shu practice.
San Jose Temple festooned during 35th Anniversary celebration
Traveled to San Jose Saturday to attend the 35th Anniversary of Myokakuji Betsuin. The program for the ceremony offered this excerpt from the history of the Nichiren Buddhist Temple of San Jose:
THE ORIGIN OF MYOKAKUJI BETUIN (The following log appears on the first page of the temple history book)
In the 700 memorial of Nichiren Daishonin, I built the Betsuin (Branch) of the head temple, Myokakuji in Kyoto, Japan, on this site in order not only to respond to Nichiren Daishonin’s wish to spread the teachings of the Lotus Sutra world-wide, but to also reciprocate his kindness.
Since this great project was my wish, in 1978, the first significant step taken was the installation of Reverend Ryusho Matsuda as the 2nd resident minister of this Betsuin with the support of Myokakkuji in Kyoto, Joenji in Tokyo, Honryuji in Hachioji, and Myokoji in Okayama.
Dedication date: November 23, 1980
Honzon: One stupa with statues of Sakyarnuni Buddha and Taho Buddha
Nichiren Daishonin (transferred from Myokakuji, Kyoto)
May all of us reciprocate Nichiren Daishonin’s kindness and dedication to world
peace.
May all supporters of this project fulfill their wishes.
November 23, 1980
Shingaku Nisshu Oikawa (Signature)
Inside, the ceremony opened with a procession of priests who have been associated with the temple. The ceremony was officiated by Ven. Nisshu Oikawa, the head priest of Kyoto Honzan Myokakuji, and Tokyo Joenji, and chairman of the board of the San Jose temple.
As part of the 35th Anniversary, the temple had the stupa with statues of Sakyarnuni Buddha and Taho Buddha and the statue of Nichiren Daishonin restored. Here’s Rev. Arnold Matsuda’s explanation of the preservation project:
Stupa with Sakyarnuni Buddha and Taho Buddha behind statue of Nichiren
In preparation and observation of the temple’s 35th anniversary in Autmnn, 2015, we commenced a preservation project of the Itto Ryoson Gohonzon.
This statue was brought by Bishop Shingaku Oikawa of Kyoto Honzan Myokakuji at the establishment of Myokakuji Betsuin in 1980 along with the statue of Nichiren Shonin. The statue of Nichiren Shonin is a life-size statue which the preservation work was started first and completed five years ago. In the back of the statue of Nichiren Shonin, there is a record that this work was made in 1798. It is more than 200 years ago.
The Gohonzon also has a record that it was restored in 1831. Over the past 10 years, we had research work performed by distinguished Buddhist Professors at Rissho University including Professors Nakao, Annaka, and Terao about the Gohonzon’s history.
At the time of initial contact with the professors, we witnessed that Nichiren’s statue had several exfoliations. If we leave it as it is, the condition would worsen over time.
We asked Prof. Akita for his opinion. He sent us a report: These statues are valuable in the history of Nichiren Shu, so we should preserve its history and condition.
Also, as the object and focus of our worship, so we must avoid incongruity.
Then, after discussion with Bishop Shukai Oikawa, Chairman of Board of our temple, we decided to commence restoration and preservation work for the statue of Nichiren Shonin at the 30th anniversary and for the Gohonzon at the 35th anniversary.
The ideal condition for this project was to have the statues shipped to Japan and have the restoration and preservation work performed in a controlled environment. However, their size and weight made it prohibitive and risky. Additionally, due to the age of the statues, we must be careful to avoid additional damages by air pressure or jolts.
We inquired with a moving company on whether shipping the statues would be feasible, but they said that these are cultural relics and properties. Therefore, they would have to send a professional from Japan to prepare and pack the statues. There would also be additional cost for shipping, taxes/duties, insurance, etc. The estimate that was returned was more than we had expected.
We are so lucky Prof. Akita and his staff – Naomi Sasaoka and Tomoyo Nosaka – shared their busy time, and came to San Jose in 2014.
1st work from June 4· 9
2nd work from Aug. 26 to Sept. 3
3rd work from Nov. 6 to 12
On June 7 and August 31, more than 100 persons of our temple had a rare opportunity to see the restoration and preservation work. They normally see the statues in the depth of the altar, but this time they were so happy to see them closely, and they listened attentively to the lecture given by Prof. Akita. Among many questions, all of them were surprised when they heard these statues were created about 400 years ago. “It is around the time the Mayflower came to America!”
Both statues have records written in the back. In the center, a Mandala is written. Downward, Name Signature and Kao signature: Nichiryo. In the right side, these statues had been enshrined at Great Guest House (Daikyakuden), but had a bad damage at the fire in Tenmei. Observing 550th memorial year of Nichiren Shonin, a good man and woman named Yamamoto restored these statues with a prayer that the Dharma would be succeeded and propagated forever. On the left side, “2nd year of Tenpou” written downward, Yamamoto Tobei, Fuki and their Buddhist names are written.
However, there was a question. Nichiryo was not the abbot but Niccho was the abbot in the era of Tenpou. However, this question was solved by Motoichi Tsumori Sensei of Joeriji Nichiren Kenkyusho (Research Laboratory). According to his idea, this statue was created at the time of Nichiryo in Kan’ei Era and at the time of the restoration work in Tenpo 2nd year, additional records were written in both sides.
As a matter of fact, while performing the work, Akita Sensei found a board under a statue to protect the strength. In the board, it is written, 11th month of Tenpou 2nd year, Senmyoin Niccho.
Prof. Akita said: “I do not know if this board can be removed. If so, we may find some new data.” But the board had been attached firmly, and could not be removed. However, through a tiny hole, research was done by using a small camera. Though there was no writing inside, Prof. Akita found the method of how the statue was created.
I cannot explain precisely how the work has been performed, because I am not an expert. However, looking back at close to 10 years, Professor Akita and his team followed this process and protocol. In October, 2015, we are so pleased to observe the 35th anniversary of our temple in front of newly restored Gohonzon.
At this time I would like to express my appreciation for your good supports and understanding. I had a help from Ven. Ryusho Matsuda to get the source and for the translation into Japanese.
Drove to San Jose today to attend the regular Sunday service at Myokakuji Betsuin. I try to attend services in San Jose at least once a month. They are very different from what I experience at the Sacramento Nichiren Buddhist Church. Included today was a sermon by Rev. Ryuei McCormick, the assistant priest. He is a scholar monk with an academic’s love for detail. I never find his talks boring.
Took a photo of the altar at the Sacramento Nichiren Buddhist Church and Google returned this “Auto Awesome” interpretation. (I added the drop shadow to complete the snapshot look.)
This Sunday was the monthly Kaji Kito – “purification” – ceremony at the Sacramento Nichiren Buddhist Church, during which Ven. Kenjo Igarashi goes into the congregation and prays individually for each member. Today after the purification he explained that his purpose was to bring the light of the Lotus Sutra to the darkness that causes suffering in the individual’s life. In past ceremonies he has described the purification as erasing a portion of the individual’s negative karma to make room for positive karma.
Clearly I don’t have a full grasp of what’s going on in this esoteric practice. Ven. Igarashi’s daughter, Kyomi, wrote an Honors Thesis in 2012 while at Wellesley College on “The Development of Kaji Kito in Nichiren Shu Buddhism” in which she explains as much of the ceremony as can be explained given that the transmission is “secret” and limited to priests who have undergone the 100-day Nichiren Shu aragyo training. Ven. Igarashi has undergone the aragyo training five separate times at Nakayama Hokekyo-ji in Japan. As of 2012, he was the only priest in the continental United States to have completed all 500 days of training.
One of the benefits of the training is the ability to install Hariti and Mahakala idols on the altar.
Yesterday I mentioned that Ryusho Shonin’s dog curled up next to him during Sunday’s service at Myosho-ji. Today, my cat napped with me during morning gonyo. Hence we have an all-new meaning to “service animals.”
During the service Ryusho Shonin’s dog curled up next to him. I have a cat that frequently takes the opportunity to be petted when I’m chanting in the morning.My laptop computer with the Dharma book spread across the keyboard during the service.
One nice feature of these Myosho-ji services is the extra instruction Ryusho Shonin offers on how to hold beads, where to put hands, when to begin chanting. That’s just not done at the temples in Sacramento and San Jose. Complicating things is that services are “different” at each temple. I generally sit where I can watch others so I know what I’m supposed to be doing.
And I always enjoy the Dharma talks following the service.
Attended the Ohigan Service at the Sacramento Nichiren Buddhist Church. There was a nice crowd and even a couple of visitors.
The meaning of the Ohigan service and its focus on the six paramitas is the topic of several articles written by Rev. Ryusho Jeffus, who runs Myosho-ji, Wonderful Voice Temple, in Charlotte, NC.
On Aug. 30, 2015, I had something of an epiphany: At 63, I’m old enough to believe I’ll live to see my death.
Then today, Rev. Ryusho Jeffus, during a discussion following online services at Myosho-ji, suggested that a 500-day journey is trivial. A 10-year timeframe is more useful for judging the merits of the practice of Nichiren Buddhism.
One of the aspects of this 500 Yojanas project that I’m enjoying is its finite nature. My goal is, quite literally, to blog until I die.
500 days. 10 years. This journey will be a lifetime.
With no Sacramento service this Sunday, I chose to attend Myosho-ji Services online. Above is Rev. Ryusho Jeffus and a man who attended the service in Charlotte, NC. The mugshots above me are two of the other online attendees. Virginia is in Spain and Brandon in Indiana. It’s all a wonderful example of the worldwide sangha.
When I attend online services I set my computer up in front of my altar, light the candles and burn incense.
Ryusho Shonin maintains a calendar of services and lectures on his website at myoshoji.org. (Do not be surprised if you have to wait a minute or more for the site to load. Once it loads, things get better. In a pinch, try this direct link to the Google calendar.)
In March I started using the Nichiren Buddhist Sangha of Greater New England’s Myoho Renge Kyo Romanized as my morning service.
The book contains a Shindoku reading of the entire Lotus Sutra rendered in Roman characters. As the book explains: “Each day a section from the Sutra is read, so that by the end of 32 days, all 28 chapters of the Lotus Sutra have been chanted.”
The division is based on the Lotus Sutra’s original eight fascicles, which are each divided into four sections, giving 32 total parts.
The book includes words and translations for Shomyo sung at the beginning of services. For my morning service, I read both the Romanized words and the translation followed by the English Invocation and the English translation of the Verses for Opening the Sutra.
That day’s section of the Lotus Sutra follows, after which I read Shoho Jisso Sho. This is included as an example of Nichiren Shonin’s instructions.
After chanting Odaimoku for a period (usually 10 minutes), I read The Difficulty of Retaining the Sutra. This English version of Hotoge includes markings that help give the English translation the traditional beats. (Actually, I’m not able to do this but it’s there for those who want to try.)
The traditional dedication prayer and the Four Great Bodhisattva Vows follow. I conclude by morning service each day by reading the Sanki and Buso Shomyo along with their translations. (The book includes additional Kundoku readings, but I don’t use those.)
According to the calendar maintained by the Meetup Group for the Nichiren Buddhist Sangha of Greater New England, the cycle of 32 days began Jan. 1, 2015. I received the book on March 1 and the next 32 day cycle was to begin March 6. To get on schedule I chanted eight sections each day between March 2 and March 5. I have been chanting one section a day ever since.
Two months ago I purchased the Third Edition of Senchu Murano’s English translation of the Lotus Sutra. I divided the book into 32 parts mirroring the divisions in the Romanized version. Most breaks are easy to locate but I had to guess on a few. Now I read the English version in the afternoon of what I read in the Morning.
Rev. Ryusho Jeffus Shonin writes in his Physician’s Good Medicine: Perhaps our challenge today is to hear the stories again from a more modern perspective. This is an invitation to make the sutra your own, to possess it in your life and use it to tell your own story.
On Aug. 13, I started doing that. The two things I noted from the Day 1 reading of the Introduction:
1. The gods represented:
Śakra-Devānām-Indra was also present. Twenty thousand gods were attending on him. There were also Beautiful-Moon God, Universal-Fragrance God, Treasure-Light God, and the four great heavenly-kings. Ten thousand gods were attending on them. Freedom God and Great-Freedom God were also present. Thirty thousand gods were attending on them. Brahman Heavenly-King who was the lord of the Sahā-World, Great Brahman Śikhin, and Great Brahman Light were also present. Twelve thousand gods were attending on them.
2. Calling upon Mañjuśrī to “Remove our doubts!”:
Mañjuśrī, Son of the Buddha!
Remove our doubts!
The four kinds of devotees
Are looking up with joy at you and me,
Wishing to know why this ray of light is emitted
By the World-Honored One.
Son of the Buddha, answer me!
Remove our doubts and cause us to rejoice!
For what purpose is the Buddha
Emitting this ray of light?
Each day I plan to post the points I noted in the previous cycle and in the current cycle.
Today I was struck by the powers of Bodhisattvas:
They had already obtained dhāraṇīs, turned the irrevocable wheel of the Dharma with eloquence according to the wishes [of all living beings], made offerings to many hundreds of thousands of Buddhas, and planted the roots of virtue under those Buddhas, by whom they had always been praised. They had already trained themselves out of their compassion towards others, entered the Way to the wisdom of the Buddha, obtained great wisdom, and reached the Other Shore so that their fame had already extended over innumerable worlds. They had already saved many hundreds of thousands of living beings.
And by what the congregation saw revealed by the light coming from the Buddha:
The congregation saw from this world the living beings of the six regions of those worlds. They also saw the present Buddhas of those worlds. They also heard the Dharma expounded by those Buddhas. They also saw the bhikṣus, bhikṣuṇīs, upāsakas and upāsikās of those worlds who had already attained [the various fruits of] enlightenment by their various practices. They also saw the Bodhisattva-mahāsattvas [of those worlds] who were practicing the Way of Bodhisattvas [in various ways] according to the variety of their karmas which they had done in their previous existence, and also according to the variety of their ways of understanding [the Dharma] by faith. They also saw the past Buddhas [of those worlds] who had already entered into Parinirvāṇa. They also saw the stūpas of the seven treasures which had been erected to enshrine the śariras of those Buddhas after their Parinirvāṇa.
Once I complete the current cycle I’ll continue to post each day.
