The equinox occurs twice a year, once during spring and again in autumn, specifically the day in which night and day are equal in length. The exact day upon which the equinox lands varies from year to year, but the vernal or spring equinox basically occurs during March and the autumnal equinox during September. In Japan, we refer to the seven-day period – that is, the equinox, including the three days prior and following the equinox – as higan.
Higan is understood by most in Japan as a seven-day period that happens twice a year. As such, higan has taken on a secular meaning, gradually shedding its original significance. Whereas, higan is in fact deeply ingrained within Buddhism. For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds. Have our words hurt anyone around us? Are our actions serving ourselves more than others? How can we be productive for the sake of society? Are our decisions creating a world of strife rather than peace? Does our lifestyle encroach upon the liberty or happiness of others? Are we aware of how our actions may adversely affect our environment – the soil, air, plants, insects, fish, birds, and animals? In sum, the basic question from a Buddhist point of view is whether or not we are following the right path. Higan serves as an opportunity to consciously readdress some of these basic questions so that we may perhaps reinitialize our thoughts and actions should we be veering off Buddha’s path. In this sense, it is indeed a very important time of the year.
Buddhism is About Practice
Higan then is a period of shugyo or practice. We are often unaware that we are ourselves the cause of many problems. Oftentimes, though we may not intend to slight anyone, our words and deeds can be construed in different ways depending on how and by whom it is received. Therefore, during the period of higan, we try to be extra careful that we do not disrupt things and create problems for others.
The Buddha’s enlightenment can often be characterized as a state of being completely aware. For the Buddha, this may appear to be effortless and second nature. However, these attributes are ones that even the Buddha has nurtured by practicing the right way of living, consciously over a very long period of time. Actually practicing the right path in overcoming mishaps that create confusion and poor judgment eventually lead to a life that is harmonious with our surroundings, and ultimately to peace for all. By theory, should we earnestly follow in the footsteps of the Buddha, there is no reason why we cannot eventually approach the Buddha’s level of awareness.
Buddha’s Way
In any discipline, its practitioners are inclined to try and reach a certain objective. Exactly what that goal is and how it can be reached may vary in its scope and application. Nevertheless, there exists something to aim for. Buddhism is no different in this respect. Without debating the minor differences that we may each value, we as Buddhists are blessed with the metaphor of higan in helping us to visualize our advancement toward this goal.
Higan arrives from the Sanskrit word, pāramitā. A Chinese transliteration for this word was “dao bi an.” In Japanese, these characters would be read “tou hi gan”. tou means to “go to” or to “arrive.” hi means “that” or “there.” gan is “bank” or “shore.” This metaphor asks us to imagine our present station to be associated with “this shore,” called shigan in Japanese. “This shore” is one that is characterized by delusion and repeated suffering. Buddhism posits that there is another bank on the other side of the river or body of water. The other shore represents a goal to which we as Buddhists should aspire. It is characterized by understanding and assurance. This distant shore is called higan. Higan represents wisdom, liberty, and compassion. In our respective ways, we as Buddhists are all striving to reach the other shore, that is, to become like the Buddha. Pāramitā, then, involves crossing over from the shore of ignorance to the other shore of enlightenment. The word pāramitā has come to describe the basic components necessary to attain this.
Although there may be many ways of grasping the concept of pāramitā, it is generally understood to be composed of six basic components. The six pāramitās are as follows:
fuse means to offer one’s self wholeheartedly and unconditionally, without any expectation of its return.
jikai is to follow and maintain the general precepts of the Buddha.
nin-niku suggests a resilience to persevere through hardship.
syojin refers to the necessity of conscientious effort in accomplishing one’s goals.
zenjo points to qualities existent in meditation, calling upon one’s concentration, adjoined by calmness and poise.
Chie is the Buddha’s wisdom, reinforced with its practical application.
Each of these six are complementary with each other. The awareness, application, and internalization of all six of these general practices is thought to be requisite to approach the completeness of the Buddha. Thus, the pāramitās are also referred to as bodhisattva practices, or the necessary stepping stones upon one’s way to becoming a Buddha. The most important thing to note is that these concepts must be put into practice. Without application, it is not Buddhism. Higan, then, is a time to reaffirm and sincerely practice the six pāramitās.
Higan as Observed in Japan
With the practice of the pāramitās, Higan in Japan has incorporated the tradition of acknowledging one’s ancestors and loved ones who have passed away. Although there are many ways of observing higan, many will go to their temples, gravesites of their loved ones, or sit in front of their family alters to offer their prayers in memory of their loved ones. Many will also prepare a unique offering of sweet azuki-bean rice cakes as an offering to be placed on the alters of their loved ones. These azuki-bean rice cakes are called ailed bota mochi in spring and o-hagi during autumn.
Today is the final day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
The today we consider the Perfection of Wisdom. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)
Maitreya Bodhisattva said to Mañjuśrī Bodhisattva, “Moreover, I see Bodhisattvas / Of profound wisdom and solid resolve, / Capable of questioning the Buddhas, / Then upholding all they hear.” These Bodhisattvas were exceptionally wise and steadfast in their resolve. When they had doubts, they sought clarification from the Buddhas. They asked about the Dharma, and having received their answers, they put what they had heard into practice, upholding and cultivating in accord with the Dharma.
Maitreya went on, saying, “I also see Buddhas’ disciples, / Accomplished in wisdom and samādhi, / Teaching Dharma to the multitudes / Through countless analogies.” These sons of the Dharma King, who were replete with the power of samādhi and wisdom, used an uncountable number of parables and principles to expound the Buddhadharma for the sake of living beings. They delight in explaining the Dharma / As they teach Bodhisattvas. / Vanquishing all the hordes of Māra, / They beat the Dharma drum. The more they taught, the more enthusiastic they became about teaching; this is known as unobstructed eloquence. The Dharma they taught was extremely profound, subtle, and wonderful. Not only did it transform Bodhisattvas, it overcame the demon king’s troops. Their teaching of the Dharma was like the beating of the great Dharma drum. These three stanzas concern the pāramitā of prajña.
Today is the sixth day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
The today we consider the Perfection of Meditation. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)
The Pāramitā of Samādhi
I see those renouncing desire Dwelling in solitude, Immersing themselves in profound samādhi, And attaining the five spiritual powers. I also see Bodhisattvas Settled in dhyāna, with palms joined, Praising the Dharma Kings In thousands upon thousands of verses.
Maitreya Bodhisattva saw them absorbed in profound samadhi and developing the five spiritual powers. The five spiritual powers are the heavenly eye, the heavenly ear, the knowledge of others’ thoughts, the knowledge of past lives, and the ability to travel anywhere at will. They had not attained the spiritual power of freedom from all outflows because only [fourth-stage] Arhats and Bodhisattvas of equivalent awakening and wondrous awakening can attain freedom from all outflows. Because these were Bodhisattvas of new resolve, they had attained only five of the six spiritual powers.
Where do these five spiritual powers come from? They come from the cultivation of samādhi, from the recitation of sūtras, and from upholding mantras. If you can meditate single-mindedly every day, you can attain them. You can also attain them by reciting sūtras. For example, Great Master Zhiyi continuously recited the Dharma Flower Sūtra until he awakened. When he reached the line “This is true vigor. This is called a true Dharma offering” in the chapter “The Account of Bodhisattva Medicine King’s Past Lives,” he entered the Dharma Flower samādhi and experienced a supreme state. He saw that the Dharma assembly at Vulture Peak had not yet dispersed and that Śākyamuni Buddha was still there teaching the Dharma. So you can also become awakened by reciting sūtras. However, you must recite with a sincere mind. Don’t recite on the one hand but have deluded thoughts on the other hand, thinking, “So-and-so has a lot of money. I’ve got to think of a way to get some money out of him for my own use.” You will not become awakened by reciting sūtras this way, because you are not being mindful of the sūtras if you are thinking about money. In addition, you can also single-mindedly recite mantras to become awakened.
Today is the fifth day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
The today we consider the Perfection of Energy. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)
The Pāramitā of Vigor
These four lines praise the pāramitā of vigor. Maitreya said, “I also see Bodhisattvas / Advancing with heroic vigor, / Going far into the mountains / To contemplate the Buddha’s Path.” How vigorous are they? They study the Buddhadharma, foregoing meals and sleep. They are not like some people who go without eating but make up for it by sleeping more, thinking, “I haven’t eaten, so I can’t cultivate. I’ll sleep a little more instead.” When others are not sleeping, they are asleep. That is not heroic vigor. Those with heroic vigor will go without eating because they forget about food altogether. They do not deliberately refrain from eating to show others that they are cultivating. They simply forget about eating and sleeping; they forget about everything. What do they think of? They focus only on their cultivation and study of the Buddhadharma. These heroic cultivators often cultivate in remote mountains and valleys, investigating the principles of the Dharma there.
Today is the Spring Equinox, the middle of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)
Maitreya Bodhisattva said, “I see in other lands / Bodhisattvas as many as Ganges’ sands, / Through various causes and conditions, / Seeking and cultivating the Buddha’s Path.” In our quest for the Buddha’s Path, we must do deeds that generate merit and virtue, and we must seek wisdom. Do not think you can attain Buddhahood easily. Look! These Bodhisattvas, numbering as many as the grains of sand in the Ganges, cultivated through various causes and conditions. What is meant by “various causes and conditions”? It means that these Bodhisattvas did many good deeds through which they accrued merit and virtue, cultivated many kinds of blessings and wisdom, and studied all the various Buddhadharmas. They did not seek the Buddha’s Path through just one kind of cause and condition.
Today is the third day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
The today we consider the Perfection of Patience. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)
The following four lines of verse talk about the practice of patience. Sometimes I see Bodhisattvas / Becoming bhikṣus, / Living alone in quietude / And delighting in reciting sūtras. These monastics live alone in forests, valleys, or caves, where they may encounter malicious people or ferocious beasts. What does this have to do with patience? If spiteful people insult them or physically abuse them, the Bodhisattvas must endure it; if ferocious beasts bite them, they must also endure it and not be scared. They delight in reciting sūtras. According to the Vajra Sūtra, the merit gained from reciting the Vajra Sūtra is inconceivable.
Today is the second day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
Today we consider the Perfection of Discipline. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)
Maitreya continued, “Mañjuśrī, Bodhisattva Wonderful Virtue, I also see kings, not just one but many of them, traveling to Buddhalands.” Why did they go there? They wanted to visit the Buddhas for the sake of asking about the unsurpassed Path. Upon their request, the Buddhas taught them that everything in this world is unsatisfactory, empty, impermanent, and without intrinsic essence.
The poem “Moon over West River” says,
Wealth and honor are like a dream before dawn;
Success and fame are like a floating cloud;
Blood relations too are unreal,
For affection can turn into hatred.
Wealth and honor are as insubstantial as a dream at daybreak. Success and fame are like clouds drifting across the sky; they do not last. The current family relationships—the ties that bind father and son, elder and younger brothers, husband and wife—are also transitory. You may love someone and be very close to them, but as time goes by, love can turn into animosity.
Maitreya Bodhisattva continued, “They forsake their lands of pleasure, / Their palaces, ministers, and concubines, / Then shave their beards and hair / And clothe themselves in Dharma robes.” Having heard this teaching from the Buddhas, the kings, without further thought, gave away their lands and belongings, including their palaces made of treasures, their towers and pavilions made of agarwood and sandalwood, and their ministers and concubines. Why did they give them away? They gave them away so that they could become novices. As novices, they put on monastic robes. Their five-piece robes were called Dharma robes. …
Earlier verses talked about giving. The previous section describing kings entering monastic life represents the quest for the precepts. The kings arriving at the Buddhalands and requesting the precepts has to do with the pāramitā of precepts.
Today is the first day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
The today we consider the Perfection of Generosity. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)
Some practice giving, / Giving gifts of gold, silver, coral, / Pearls, maṇi jewels, / Giant clam shell, carnelian, / Diamonds, and other gems, / Servants and chariots, / Jeweled palanquins and carriages. There is a Dharma-door of giving. What did the Bodhisattvas give? They gave gifts of the seven treasures: gold, silver, coral, pearls, maṇi jewels, giant clam shell, and carnelian. maṇi is also called the wishfulfilling pearl. Giant white clam shell is considered a precious treasure. It appears to have tracks on it but is smooth to the touch. Carnelian is a stone that appears to be infused with streaks of blood. Jeweled palanquins are man-drawn carriages or sedan chairs studded with gems, such as those used to carry ancient emperors.
They offer them with joy. Unlike us, who think that to donate five, ten, or twenty dollars is a big deal, the Bodhisattvas happily gave away such priceless things as the seven treasures.
They dedicate the merit to Buddhahood, / And vow to attain that Vehicle, / Foremost in the three realms, / Praised by all the Buddhas. The Bodhisattvas dedicated their meritorious acts of giving to the realization of Buddhahood. Why did they give away their valuable things? They thought, “I happily give away these valuables, things that are difficult for me to part with, so that I may advance on the road to Buddhahood and become a Buddha. I wish to attain the Buddha Vehicle because it is foremost in the three realms: the realm of desire, the realm of form, and the realm of the formless. It is praised by all the Buddhas.” Those who realize Buddhahood are joyfully praised by all the Buddhas throughout the ten directions.
Twice each year at the Spring and Winter Equinox Nichiren Buddhists are asked to “strive to consciously reflect upon ourselves and our deeds. Have our words hurt anyone around us? Are our actions serving ourselves more than others? How can we be productive for the sake of society? Are our decisions creating a world of strife rather than peace? Does our lifestyle encroach upon the liberty or happiness of others? Are we aware of how our actions may adversely affect our environment – the soil, air, plants, insects, fish, birds, and animals? In sum, the basic question from a Buddhist point of view is whether or not we are following the right path.” (Higan brochure)
Specifically, Nichiren Buddhists are asked to reflect on the six pāramitās of Bodhisattva practice for three days before the equinox and for three days after.
This year for Higan week, which begins tomorrow, I’m going to post content taken from Chinese Master Hsuan Hua’s commentary on the Lotus Sutra and specifically from Chapter 1, Introductory.
The subject of Bodhisattva Practices and the Six Pāramitās comes up after the Buddha emitted a ray of light from the white curls between his eyebrows, and illumined all the corners of eighteen thousand worlds in the east and prompting Maitreya Bodhisattva to ask what this omen meant.
Hsuan Hua’s commentary includes on outline of the Lotus Sutra created by Ouyi Zhixu (1599-1655 CE).
Asking About Cultivation Of Bodhisattva Practices In Other Lands
I’m going to post content from “Asking About The Six Pāramitās In Sequence” beginning tomorrow and “Asking About The Six Pāramitās Out Of Sequence” in September for the Fall Equinox.
Today is the final day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
The today we consider the Perfection of Wisdom. For this Fall Higan week I’m using quotes from Chapter IV of The Sutra of Queen Śrimālā of the Lion’s Roar in which Śrimālā compares the Six Perfections to the True Dharma.
“Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections. Why? …
6) “Good sons and daughters, when questioned concerning the meaning of all things, extensively teach all treatises and all arts, without trepidation, causing those who respond to wisdom to reach the ultimate in science and art. By protecting these [living beings’] intentions, they teach them. When they are thus taught and caused to abide in the True Dharma, this is the perfection of wisdom (prajñā).
“Therefore, O Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections.
Today is the fifth day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
The today we consider the Perfection of Meditation. For this Fall Higan week I’m using quotes from Chapter IV of The Sutra of Queen Śrimālā of the Lion’s Roar in which Śrimālā compares the Six Perfections to the True Dharma.
“Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections. Why?…
5) “Good sons and daughters teach tranquility, constant mindfulness not conditioned by external objects, and recollection of all actions and speech over long periods of time to those who respond to meditation. By protecting these [living beings’] intentions, they teach them. When they are thus taught and caused to abide in the True Dharma, this is called the perfection of meditation (dhyāna). …
“Therefore, O Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections.
Higan arrives from the Sanskrit word, pāramitā. A Chinese transliteration for this word was “dao bi an.” In Japanese, these characters would be read “tou hi gan”. tou means to “go to” or to “arrive.” hi means “that” or “there.” gan is “bank” or “shore.” This metaphor asks us to imagine our present station to be associated with “this shore,” called shigan in Japanese. “This shore” is one that is characterized by delusion and repeated suffering. Buddhism posits that there is another bank on the other side of the river or body of water. The other shore represents a goal to which we as Buddhists should aspire. It is characterized by understanding and assurance. This distant shore is called higan. Higan represents wisdom, liberty, and compassion. In our respective ways, we as Buddhists are all striving to reach the other shore, that is, to become like the Buddha. Pāramitā, then, involves crossing over from the shore of ignorance to the other shore of enlightenment. The word pāramitā has come to describe the basic components necessary to attain this.