Category: Lectures

Throughout history, individuals in various fields of study have proposed many views as to the innate characteristics of human nature. Despite various characteristics for potential discussion from a Buddhist standpoint, I would like to further elaborate on the idea of the innate goodness of mankind. We have all witnessed people whom we can place on different levels of the “good”/”evil” spectrum. We make these decisions based primarily on any actions we observe taken by the individual. Thus, depending on the observer, a single individual could be placed on very different levels of the spectrum. This leads us to the question of whether or not we are born with the innate knowledge of good or bad.

Before discussing any further, I would like to share an article published in a Japanese newspaper several years ago. It was written by Hiroshi Mikado, a famous traditional Japanese narrative singer of the 20th century. He writes:

I was asked by the head director of juvenile detention centers to travel across Japan and give speeches to juvenile delinquents. I recall one visit I made to a juvenile detention center. I spoke to an audience of 400 individuals and my speech lasted for approximately an hour. Throughout my presentation, there was one young man who for some reason caught my attention. After my speech, I asked one of the staff members at the center ifl could talk to this individual who was sitting three chairs from the back on the right side of the auditorium. The staff told me, “Sir, I do not think that is a good idea. He is 18 years old and since his arrival here, has not shown even a bit of remorse for the crimes he has committed. Speaking to him will only disappoint you.” I replied, “Is he really that bad of a person? I have traveled to several juvenile detention centers and prisons throughout the years. I have met a lot of people but no one has completely disappointed me thus far. Could you please invite him to speak with me?” The staff member called the young man over and upon speaking to him I realized that indeed this individual was far from an example of the model citizen. He had committed crimes of robbery and murder. He told me that he had snuck into his boss’s house to steal, thinking that the house would be empty. He soon realized that he had been caught stealing by his boss’s wife who was at the house, so he attacked and murdered her. After hearing his story, I decided to show him three pictures that I had with me. The first picture showed a mother breast-feeding her child. The second picture showed the mother giving her child some spending money. The last picture showed the aged mother who was taking a break from working in the fields to place her hands into a gassho and pray towards the sunrise. I asked him to choose the picture that he thought presented the most beautiful gesture. He looked at the picture for a long time and slowly pointed his finger to the third picture of the aged mother praying. At that moment, I was struck with great surprise. Even someone who had committed such heinous crimes considered praying to be an act of beauty. This experience made me realize that no one is innately evil.

Similar to Mikado, Nichiren Shonin also stated that everyone is innately good because we are all born with a Buddha nature. I have previously mentioned the analogy of the Buddha nature being the inside of a seed with the outer shell being the bad karma that results from our previous actions. However, by chanting the odaimoku, which is the name of the Buddha nature, our Buddha nature will grow and eventually break through the outer shell. Even individuals that commit bad actions are innately good since they all possess the Buddha nature, which still has a thick outer layer of the bad karma. Nichiren Shonin writes in his Kanjin Honzon Sho, “Even an evil man who does not feel remorse for his actions will still love and care for his wife and child.”

With the New Year having begun, I hope that everyone will continue to reflect on his or her actions and take the time to help develop their Buddha nature.

Ven. Kenjo lgarashi
January 2017

Deng Xiaoping (1904-1997), a former leader of China known for introducing economic reforms and opening the country to foreign investment, famously said, “Let some people get rich first.” While Deng’s policies led to China’s rapid economic growth, some suggest that his ideas increased the gap between the rich and poor. This contrasts with the egalitarianism so prominent during the rule of his predecessor, Mao Zedong (1893-1976). Deng seems to suggest that China’s economic growth needs to start from economic success of the individual, which would in turn help the society, and ultimately the country. I would like to use Deng’s idea as an analogy to introduce “rissho anshin” (立正安心), a new term that I have coined.

Throughout my years as a minister, I have seen and met many people who visit a Buddhist temple for the first time. Many of them want to explore their interests in Buddhism, yet there are those that have a problem in their life that they believe Buddhism could help them resolve. For the majority of these people, they are merely curious to “test out” Buddhism as a remedy for their problems. They are not as interested in the spiritual aspect of religion, but only see it from a philosophical perspective. However, the major difference between philosophy and religion is that the latter incorporates prayer.

Nichiren Shonin is known for his various forms of prayer for differing purposes, ranging from those specific for a lay follower to prayers he hoped would help save Japan from the destructive effects of “mappo” (末法) or “the period of degeneration of Buddhist teachings”. His Rissho Ankoku Ron (立正安国論), which literally translates to “establishing the right teaching for peace of the land”, addresses his concerns with the countless forms of suffering he saw in Japan. He believed that this could be fixed if more people followed the teachings of the Lotus Sutra. Nichiren Shonin prayed not only for a single person, but the whole country of Japan.

We may aspire to be like him and pray for something grand like world peace or the end of all suffering. However, I personally think that we must first attempt to practice what I like to call “rissho anshin” or “establishing one’s peace of mind”, before embarking on a path to help others. We cannot expect someone who is suffering or unhappy with his or her life to have the capacity to pray for world peace. However, we can use the teachings of the Lotus Sutra, or the “right teaching” as Nichiren Shonin called it, to work towards attaining happiness, after which we can pray for peace within one’s family, the country, and then the world. Thus, we can take small steps that would allow us to ultimately practice what Nichiren Shonin stated in his Rissho Ankoku Ron.

In referring back to Deng’s quote, we see that while not everyone can become wealthy simultaneously, it is possible for those that “get rich first” to help others using their newly acquired wealth. This leads to what can be seen as a domino effect, thus increasing the number of affluent people, and subsequently, economic growth of the country as a whole. In the same way, we see that not everyone can be at peace with himself or herself. However, it is possible for those that have already attained happiness to pray for suffering individuals, which would hopefully decrease suffering and ultimately lead to world peace.

I am hoping that you will, if not so already, become at peace with yourself, and reach a point where you will be encouraged to extend your happiness to others through prayer.

Ven. Kenjo lgarashi
November 2016

There is no denying that we exist in this world as a result of having parents. We know that everyone experiences different degrees of parent involvement throughout his or her life. Some biological parents may be completely absent from their child’s life, while some children have differing biological and custodial parents. No matter the situation, there is usually someone there to assist in raising the child. Thus, in certain circumstances, the term “parent” can more generally refer to individuals that were involved in nurturing the child to adulthood.

Nevertheless, many people continue to insist that they grew up without their parents’ help and thus do not feel the need to take care of their now elderly parents. Nichiren Shonin once said, “One parent can raise ten children but one child cannot look after one parent”. This should definitely not be the case. Some times we hear a person say to his or her parents, “Why was I born? I never asked to be born in the first place.” The child may have uttered this out of pure frustration or in the midst of a heated argument, not giving much thought about the hurtful nature of those words. To many parents, this may be one of the most devastating statements made by their child.

People often do not think about the many problems the parents encounter in raising children. When the individual is first born, the parents worry the most about the child’s health, always tending to the child’s needs. When the child starts school, the parents worry about the social interaction with the other children. Even after the child is grown up, the parents continue to worry about their son or daughter’s future, including work and marriage. It is not uncommon to hear about parents so focused and worried about their children that they forget about taking care of themselves.

We observe another evidence of a parent caring for a child in the development and growth of potato crops. Though I have never worked in a farm myself, I have heard that when harvesting potatoes, farmers first select the best potato from the previous crop, which is cut into quarters and planted. Once the farmers have the new crop, they can dig up the underground stems to find the original piece of potato that was planted at the beginning of the harvesting season. The piece is all wrinkled and dried up, having exhausted all of its energy in producing this new crop.

The least we can do, as children, is to acknowledge our parents’ efforts through showing them respect. Thus, “filial piety” remains a core concept emphasized in many Buddhist and Asian societies to promote respect for one’s elders, including one’s parents and ancestors. Many misinterpret this idea, thinking that buying and gifting their parents with material things is enough.

Instead, there are three different ways that one can show respect to their parents. The first is simply to show and treat one’s parents with respect and reverence. The second way is to show the willingness to listen to their parents and their wishes in certain circumstances. This includes being able to show that one has established their career in order to provide their parents with a piece of mind and to worry less about their child’s future.

The third method is to hold a memorial service after one’s parents pass away. Many believe that once their parents pass away, it is no longer possible to show their respect and devotion. Though we may no longer have their physical presence, they will enter the spiritual world, where they will continue to worry about and guide us throughout life’s endeavors. Through these memorial services, we continue to remember them, while also thanking them for the sacrifices they made for us and their continued support.

No matter your situation or the current relationship that you may have with your parents, I hope you will spend some time reflecting on how to show respect and gratefulness towards them.

Ven. Kenjo lgarashi
September 2016

With 2016 already over halfway over, we are quickly approaching obon, one of the most widely recognized Buddhist events of the year. The event lasts for approximately three days, during which time our ancestors will pay us a visit to our homes. We humans will come into contact with spirits living outside the realm of human beings, such as the world of the heavenly beings. To better understand this, I would like you to first consider the two realms that we often think to be complete opposites: gokuraku (the Pure Land of the Buddha) and jigoku (hell).

Nichiren Shonin refers to these two realms in Omonsu-dono nyōbō gohenji, which is a letter he wrote to one of his followers. He states, “In answering your question as to where the hotoke (Buddha or those that have attained Enlightenment) reside, there are some who say that they dwell beneath the earth and others that say you may find them in the Pure Land of the Buddha. However, with careful scrutiny, one may find that both jigoku and gokuraku exist within … our physical being.”

To better explain the differences between gokuraku and jigoku, I would like to tell you a story, first told by a Buddhist priest in Thailand. There was once an old lady, known by everyone in her town for her compassionate nature. When a person needed help with a task, she would assist them to the best of her ability, never refusing anyone. The old lady eventually passed away, at which point she started her 49-day journey (which I previously explained). Finally on the 49th day, she arrived in front of the final judge, who told her to choose one of the six gates leading to the six different spiritual realms. Aware of her many good deeds, the judge reassured her that whichever gate she chose would inevitably lead her to gokuraku. However, upon hearing this, the old lady made a special request to see if she could see jigoku, before ultimately entering gokuraku. The judge hesitated, yet ultimately agreed on the condition that a bodhisattva would accompany her there. The old lady traveled with the bodhisattva and entered jigoku, to find that it was around mealtime. They peered into the dining room and watched as an elaborate feast appeared on the table. A bell rang, signaling the beginning of the mealtime. At that moment, the doors of the dining room flung open as the spirits entered, shouting that they were hungry and wanted to eat. The moment they sat down, they were immediately strapped in their seats, restraining their movement. Eager to eat, they quickly grabbed the approximately six-feet long eating utensil in front of them, which was also immediately bound to their hand. Each individual tried to eat, but because the utensil was so long, they could not bring the food to their mouth. They continued shouting, each person wanting to eat before the other, yet only succeeding in flipping the dishes of food over. An hour passed, yet not a single person could carry even a morsel of food to their mouth. However, mealtime was done and the food immediately disappeared from the tables. The spirits were unstrapped from their seats and able to let go of their utensils. They were immediately forced out of the dining room, shouting, even more hungry and frustrated than an hour prior. Seeing this upset the old lady, who told the accompanying bodhisattva that she had seen enough and was ready to go to gokuraku. When she entered gokuraku, it was also around mealtime. Upon hearing the bell ring, she entered into the dining room along with the other spirits, to see a huge table with several delectable dishes laid out. Each spirit was strapped to their seat and bound to their six-feet long eating utensil in the same way that she had seen in jigoku. She was led to her seat and sat down, still pondering on how they would eat, especially since she had seen how the spirits in jigoku had struggled to eat under these same conditions. It was at that moment when she realized that a spirit sitting across from her was offering her food using their long eating utensil. She looked around and saw that each spirit was not feeding themselves, but ·another spirit sitting across from them. The old lady graciously accepted her food and also used her own utensils to offer food to the other spirit. An hour later, the bell rang and all the spirits left the room, satisfied and having enjoyed their meal.

In referring back to Nichiren Shonin’s letter, we now understand that Nichiren Shonin is suggesting that jigoku and gokuraku are very similar, yet the difference results from one’s actions and perspectives. In the story, we see that even under the exact same mealtime conditions, what separates the spirits in gokuraku from jigoku is their approach to how they chose to eat their food. We can also apply this same idea to our own world and daily lives. For example, if we were to eat in a similar dining room as that in the story, what would we do? Some individuals might offer you food, as in gokuraku, while others only want food only for themselves. As a result, when our ancestors visit us during obon, we should recognize the similarities we have with them, rather than the differences. Further, it is important to understand that though we live in different worlds, the similarities allow us to provide for our ancestors in the form of our physical offerings of food in front of the Buddhist altar as well as our prayers. My hope is that you will remember this as you prepare to greet your ancestors for obon this year.

Ven. Kenjo lgarashi
July 2016

Last November marked the 40-year anniversary since I first became an overseas minister. Since then, I have spent these past several months reflecting on my various experiences throughout my journey as a Buddhist priest in the United States. It led me to realize that while I have much more that I wish to tell to you about Buddhism, there are also many concepts that need further explanation. One example that comes to mind is the importance of the 49th day memorial service for the deceased, which is specific to Buddhist traditions. Its significance is often times downplayed or even forgotten, when compared to the notion of holding funeral services. I wish to elaborate on this topic by briefly taking you through the 49-day journey of the deceased.

When an individual passes away, it is said that 49 nails are hammered into their body and soul, restraining both the physical body and soul from moving. Every seven days, starting from the day of the individual’s passing, until the 49th day, we hold memorial services for the individual. Seven nails will be removed every seventh day, until all 49 of these nails are removed, to ultimately free the deceased’s soul. On the 49th day, there will be a trial or hearing held in front of the so-called ”judge”, who will be standing in front of six gates, bearing no signs. However, we all know that each of these gates leads the individual to six possible realms of existence. These include hell, those of hungry spirits, animals, ashura, humans, or the heavenly beings. Everyone wants to either return as a human being, or enter the realm of heavenly beings. This judge in front of the six gates, will not guide this individual to the proper gate, but only instruct them to choose one. The individual will choose the gate based on what they may think is only instinct, yet this decision will also be guided by the actions that the individual took during their time on this earth.

While it may seem as if we take little part in the deceased individual’s 49-day journey, this is not the case. One way we can assist them, is by chanting ”Namu myo ho renge kyo”, which as you know, is the name of the Buddha nature that we all possess. We chant this odaimoku throughout the 49 days to call upon the deceased individual’s Buddha nature. If you recall, the Buddha nature can be imagined as the inside of a seed, while the outer shell represents bad karma resulting primarily from previous actions. Whenever we chant the odaimoku, the Buddha nature slowly grows. While this is a slow process, the more we chant, the more the Buddha nature shows, until it finally appears by sprouting through the outer shell. If the Buddha nature does not appear at the end of the 49 days, the individual will not be able to reach Enlightenment.

While death signifies the end of an individual’s time in this world, it does not mark the ultimate endpoint of their spirit. Please remember that your Buddhist practice can serve an important purpose in providing happiness for not only yourself, but also others, including the deceased.

Ven. Kenjo lgarashi
May 2016

Higan is the practice of leaving our deep attachments in order to reach the world of enlightenment. Specifically, Higan is a practice comprised by six components. They are: charity, observing precepts, perseverance, energy, meditation, and wisdom. There is a story I would like to share with you concerning this practice. In the 9th century, a monk named Kyoukai wrote a series of books called Nippon Reiiki. Spanning three volumes long, these books contained stories concerning his experiences that seemed to transcend the logic and understanding of this world. This particular story I would like to share with you comes from this book, in the second volume of the series in the 38th chapter.

During the era in which Emperor Shomu ruled, there was a monk who lived in a temple in the mountains of Maniwa, located in the city of Nara. That monk had told his disciples upon his deathbed, “After my death, you must not open the entrance to my room for three years.” Saying this, he passed away. Forty-nine days after his death, a venomous snake had appeared before the deceased monk’s door, coiled in place, refusing to move. The disciples quickly realized that this snake was the reincarnation of their master. By chanting towards the snake, the disciples were able to move it, and enter the monk’s room. In the room, the disciples discovered thirty kan (currency used at the time, equaling approximately $30,000 today) saved up and hidden away. Realizing that their master had reincarnated as a venomous snake to protect this money, the disciples used the money to invite many ministers and hold a memorial service for him.

Kyoukai realizes that this particular monk was so desperate to protect his money, that he reincarnated into a snake in order to protect it. Kyoukai says, “No matter how high the mountain, we are able to see its peak. The mountain residing in humans called greed however is so great, that we cannot see its peak.” In other words, the greed and desire residing in humans is so vast and ever-growing, that it has no limit. Higan is a very important practice which aims to rid this greed and desire within us.

Ven. Kenjo lgarashi
March 2016

In Japan, it is customary to visit the temple on New Year’s Day and pray for your family’s health and happiness. In this newsletter, I would like to talk about the meaning of praying on New Year’s Day.

To celebrate the new year and to pray for peace, happiness, and health on New Year’s Day is called “shu shou e” in Japanese. The origins of this custom go back to Ancient China, where the ceremony was first practiced. The first written record of this ceremony in Japan is said to have been held at the temple built under the emperor of the time in AD759. After AD765, every prefecture had a big temple where these ceremonies could also be held. During that time, the people prayed for the country’s peace and also for good harvest.

In AD827 “shu shou e”, which had once been restricted to certain temples, was now publicly given permission to be practiced in several other temples. Through the centuries, it is said that people made a custom to practice “shu shou e” to mainly pray for one’s personal benefits. Aside from “shu shou e”, it was customary in every prefecture to pray every New Year’s Day at a local shrine. During the Edo Period (1600s), people started believing that by praying, they would be blessed with good luck and happiness.

In present day Japan, the “shu shou e” has been renamed “hatsu mou de” due to the incorporation of different styles of praying that have been practiced throughout Japanese history. In any case, the way that the people pray for peace and happiness has not changed. We will gain protection and benefits from the Buddha if we consciously hope for this peace and happiness and work towards achieving this goal.

At our temple, we have a purification service every month. By striving to attend the services and pray, you will be able to obtain benefits from the Buddha. Therefore, this year, let’s make an effort to attend these services as I will be purifying your family alters and praying for your family’s happiness from the temple at midnight on New Year’s Day.

Ven. Kenjo lgarashi
January 2016

One day a little boy was playing in the mud and saw the Sakyamuni Buddha walking by so he quickly prepared and offered him a mud pie. It is said that the little boy was reincarnated and became who is now known as Emperor Asoka.

While Buddhism is practiced by a many in the West, many Westerners fail to know or recognize the importance of Emperor Asoka (269-232 BCE), emperor of the Indian Mauryan Empire, known to have devoted his life and rule to the spread of Buddhism throughout his empire and eventually the world. Before Asoka’s reign, the Mauryan Empire had expanded as a result of killings and brutal conquest. Asoka himself would kill his 99 siblings and continue this brutal conquest, until the siege at Kalinga, an empire in central-east India, which became his last place of conquest. From that moment, he is said to have converted to Buddhism and became a Buddhist king, promoting morality and the Dharma throughout his empire.

Asoka’s dedication to the Dharma was significant in starting what would become the world’s first large-scale missionary effort in the history of the world’s religions. Asoka built stupas, locations with sacred relics of the Buddha himself, as well as pillars inscribed with edicts that became the official rule of the empire and would later become the symbol of early Buddhist teachings. Both the edicts and the stupas would become important pilgrimage sites for early Buddhist missionaries hoping for a better understanding of Buddhism. The edicts show Asoka’s deep devotion, including his banning of hunting and proclaiming the acceptance of the Dharma within his empire. While this may suggest forced conversion, Asoka states that Dharma could be practiced simultaneously with other faiths or religions since the Dharma promoted ethics and individual moral development.

Asoka wished that others outside his empire would also accept the importance of the Dharma and sent ambassadors to various locations. This would in fact prompt the beginnings of the spread of the Sangha and most importantly Buddhist missionaries, who would influence others to spread the teachings of the Sakyamuni Buddha. This missionary work continues throughout the world even today.

Asoka’s simple offering in his past life brought him back to live a luxurious life while also promoting a life that the Buddha would have wished others to live and maintain. Without Emperor Asoka’s emphasis on the Dharma, Buddhism might not have spread to the extent that it has; however his significance is one that many, including Buddhists, fail to recognize.

Ven. Kenjo lgarashi
November 2015

What is Buddhism?
Buddhism is the teaching of the Buddha, just as Christianity is the teaching of Jesus Christ and Islam is the teaching of Mohammad.

Yet, there is one major characteristic that distinguishes Buddhism from the other major religions. Those who embrace Buddhism can also become a Buddha. In Christianity, Judaism and Islam, believers are encouraged to learn the teachings of the founder and to devote themselves to a unique, absolute deity. Nonetheless, these followers cannot become a deity. However, in Buddhism, anyone is said to have the potential to become the Buddha if they awaken to the truth behind the universe and humans beings, which can be understood through studying the teachings of the Buddha.

Ultimately, Buddhism is everyone’s attempt to become a Buddha.

What is ‘Buddha’?
“Buddha” is the Sanskrit word for “aspirant.” After practicing and overcoming austerities for six years, the Buddha decided to abandon the severe practices. He would eventually discover the truth while meditating under a bodhi tree. For this reason, people called him the “Buddha” or the “one who has awakened to the truth.”

The original Buddha from India was an “ojin Buddha” – a body of a Buddha manifested to correspond to the different needs and capacities of living beings. The Buddha that is represented in the Lotus Sutra is called a “hojin Buddha,” which is a Buddha that has gained Enlightenment a long time before the dawn of existence, even long before this universe was created. Essentially, this Buddha is the “truth.”

As the teachings came to be received in the western regions of Asia, the Chinese used two Chinese characters (“butsu” and “da”) to represent the word, “Buddha.” When Buddhism came to Japan, the Japanese only used the first character, and it came to be read as both “butsu” and “hotoke.”

Ven. Kenjo lgarashi
September 2015

The view of Buddhism in the Nikkei community has gradually changed in the last several decades or so, sometimes even mirroring the views of the current generation in Japan. One main example includes how many associate Buddhism with solely memorial services and funerals. In essence, Buddhism has mainly become a necessity only for those who have passed away.

Many Buddhist traditions, including our own, have emphasized the importance of continuing to honor and remember the lives of those that have passed. Our founder, Nichiren Shonin, repeatedly claimed the importance of offering our prayers to the deceased. However, more important for him, was the use of prayer to benefit those currently living in this world of humanly desires, to ultimately create a peaceful society. His education would lead him to recognize the significance of the Lotus Sutra in accomplishing this goal.

Nichiren Shonin entered the monastery at age 12 and from ages 16 to 20, he studied Buddhism in Kamakura, the center of both Japanese politics and economics at the time. The knowledge he acquired there remained insufficient for him, and from ages 21 to 30, he educated himself further at Mount. Hiei. Among his new discoveries included both Tendai and Shingon esoteric Buddhism. He became convinced that he too should practice esoteric Buddhism to accomplish his goals of bringing peace to the world. Thus, both traditions created the base of Nichiren Shu esoteric Buddhism (currently recognized in the form of kaji kito (“ritual prayer”)). It is important to note that Tendai and Shingon esoteric Buddhist practices differ from the current Nichiren Shu kaji kito practices in several ways. However, we see several aspects of Tendai and Shingon esoteric practices incorporated into the Nichiren Shu tradition that have evolved throughout the centuries since their initial incorporation.

About three years ago, I had an opportunity to visit Mount. Koya, the center of Shingon Buddhism, as well as Mount. Hiei to further delve into Nichiren Shonin’s emphasis of prayer and esoteric Buddhism. I remember that at Mount. Hiei I repeatedly saw the words “忘己利他” (mou ko ri ta) written all over the place, including banners and displays of children’s calligraphy. These words are those of Saicho, the founder of Tendai Buddhism, and the first person in Japan to accept the importance of the Lotus Sutra before Nichiren Shonin. Without knowing the meaning, one may incorrectly read this as “mou korita”, combining the last three characters as one word. Upon just hearing the term (and without seeing the characters) “mou korita”, many Japanese would incorrectly interpret this as a common Japanese expression, which literally translates to, “I have learned from my bad experience and I can’t take this anymore”. The correct reading of the characters leads to the correct translation, which is to put others before yourself in your attempts to provide them with happiness and benefits through your help. This remains above all, one of the core teachings in Buddhism and an important characteristic of Bodhisattvas, who return to the world of humanly desires to help others achieve a higher realm. It is not enough that you are happy—others must be happy as well.

Nichiren Shonin, the reincarnation of Jogyo Bodhisattva, propagated the Lotus Sutra despite the criticism he faced from both the public and Japanese government. His several visits to the government to promote the Lotus Sutra as well as his public denouncement of nonbelievers of the Lotus Sutra led him to face many persecutions and obstacles throughout his life. The government tried offering him a position as the head minister of a huge temple (considered a huge honor for a priest at the time) in exchange for his promise that he would stop his “public disturbance”. Yet, Nichiren Shonin refused all offers and remained adamant in his goal of helping others obtain happiness by preaching about the benefits acquired from Buddha’s teachings, more importantly, the Lotus Sutra. This notion of putting others before oneself is something that we all admire and even see examples of in the news. However, more often than not, we also hear of the opposite situation as well. Two years ago, there were shipwrecks in both Korea and Italy around the same time. In both situations, the captain removed his captain uniform and abandoned both the crew and the ship to escape and save his own life. In Korea, 304 high school students died at sea. Unfortunately, it is unavoidable that in this age of mappo, there will be those who think only about themselves.

My hope is that during your Buddhist practice, you will recall the words “mou ko ri ta”. Nichiren Shonin tried to help others by offering the Lotus Sutra as a type of life saving rope that a person could hold onto from which the Buddha would pull them up from this world of mappo. So as believers of Nichiren Shu Buddhism, I want you to see the odaimoku also as a rope that you yourself could offer to others to save them from this world of humanly desires.

Ven. Kenjo lgarashi
May 2015