As summer ends, we start the official transition into the fall season with Higan. It is a time to primarily self-reflect and focus on your Buddhist studies. However, as I have mentioned before, throughout our practice, we also find ways to help others in all realms of existence, especially our ancestors. I realize that the multiple underlying purposes behind Higan can remain very confusing for many, especially because many seen to overlap with those of other Buddhist observances. I was recently reminded of a conversation I had several years ago with a member. They said, “There are many special Buddhist services and traditions that happen throughout the year. Higan, Obon, memorial services for the deceased, etc. But many of them seem very similar – they all emphasize the importance of praying for your ancestors. I have a hard time understanding the differences between them.” The concept of ancestor veneration is prevalent in Asian cultures. For example, in Japan it is common for people to spend time with their families, as well as visit and clean their ancestors’ graves during these important Buddhist observances. However, this concept is not as common in Western cultures. For that reason, I would like to take this time to further explain why we honor our ancestors during Higan.
We observe Higan twice a year for approximately a week around the time of the spring and fall equinox. The reason for this timing stems from the agricultural history of Japan. Rice farmers would be busy from March when they would sow the seeds until September when they would harvest their crop. Higan is observed before and right after the end of this rice cultivation season, outside of which they were expected to have more time away from the field to focus on their Buddhist studies.
Aside from this timing, one of the major differences between Higan and other Buddhist observances is the emphasis on studying the Six Paramitas, which I’ve explained previously. Briefly, they include the following: (1) generosity, (2) observance of Buddhist precepts, (3) patience, (4) energy and diligence, (5) meditation, and (6) wisdom cultivated by studying Buddhism.
As I mentioned earlier, I have previously spoken about how we strive to help others during this time of Higan. One of the ways we do this is by practicing these Six Paramitas with our ancestors. What differentiates us from the deceased is our physical body and the five senses we use in our practice. Through these senses, we can garner good karma and virtues, but also unknowingly accumulate bad karma through actions we partake in or even witness. Without these senses, our ancestors cannot accumulate virtues in the same way that we do in this human realm. Any deceased, especially in the suffering world, therefore have a difficult time moving to a higher realm. Higan is a time when our ancestors can practice “with us,” meaning at the same time. This is different from Obon when the deceased are allowed to visit the living and practice with us at the same time and in the same location. In a way, during Higan, our ancestors are not only practicing themselves, but also through us. The good karma we accumulate during Higan benefits not only ourselves but can also be shared with our ancestors. Using the virtues we accumulate during Higan, the deceased can gradually try to progress to a higher realm. This is also a reminder that as humans, we ourselves still have work to do in order to move to a higher realm. Our senses make us unique and provide an advantage for us to accumulate virtues in this current realm that we live in. Therefore, our practice and prayer during Higan holds a special meaning. I hope that many of you will use Higan as an opportunity to focus on your Buddhist studies, keeping in mind that our ancestors are practicing with us during this time.
Ven. Kenjo Igarashi
September / October 2025