Myosetsuji News Sept_14

NICHIREN SHOSHU TEMPLE
FOR
THE NORTHEASTERN UNITED STATES, EAST CANADA AND TRINIDAD/TOBAGO
MYOSETSUJI NEWS
I SSUE 159
S EPTEMBER 1, 2014
Guidance from Sixty-eighth High Priest Nichinyo Shonin
On the Occasion of the June
Kōsen-rufu Shōdai Ceremony
Reception Hall
Head Temple Taisekiji
Good morning everyone!
On this occasion of the June
Kōsen-rufu Shōdai Ceremony, conducted here today at the Head Temple, I would like to express my
heartfelt appreciation to the large
number of participants in attendance.
The month of June already has
begun. I imagine both the priesthood
and laity have united, based on the
spirit of itai dōshin, and are devoting
themselves to their practice, day and
night, aiming toward the achievement of their shakubuku goals.
As I have mentioned on several
occasions, the Second High Priest
Nikko Shonin was born on March 8.
Thus, we must achieve our shakubuku goals by March 8 of next year,
when we will commemorate the 770th
anniversary of the
birth of Nikko
Shonin.
We have nine
months remaining to
achieve our shakubuku goals. Our challenge in the next nine
months is extremely
important, as it will
determine our success or failure in
achieving our goal. I strongly feel
that the members of every chapter
throughout the nation must make
full preparations, based on unity between the priesthood and laity, and
strive to chant Daimoku in the spirit
of itai dōshin. Then, they must devote themselves to this challenge by
conducting shakubuku and more
shakubuku, so that they achieve
their goals without fail.
The Rulers of the Land of
the Gods (Shinkokuō-gosho) states:
If one wishes to examine one’s
face, one only must look into a
clear mirror. Likewise, when one
tries to understand the nation’s
rise and decline, the most superior
source is that of the Buddhist mirror. When I refer to the various
Mahayana sutras, such as the Sutra of the Benevolent King (Ninnōkyō), Sutra of the Golden Light
(Konkōmyō-kyō), Sovereign Kings
Sutra (Saishō’ō-kyō), Protection
(Continued on page 2)
Gosho Quote for September 2014
“Letter to Jakunichi-bō”
(“Jakunichi bō-gosho”)
The sutra states, “Just as the sunlight or the moonlight dispels the darkness, this person will
practice [Myoho-Renge-Kyo] in the world and eliminate [the fundamental] darkness of all
living beings.” Carefully ponder the meaning of these words: “This person will practice [Myoho
-Renge-Kyo] in the world” means that Bodhisattva Jōgyō makes his advent in the first five
hundred years of the Latter Day of the Law, reveals the light of the five characters of NamMyoho-Renge-Kyo, and illuminates the fundamental darkness and darkness of earthly desires.
(Gosho, p. 1393)
M YOSETSUJI N EWS
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G UIDANCE FROM S IXTY - EIGHTH H IGH P RIEST N ICHINYO S HONIN ( CONTINUED )
(Continued from page 1)
Sutra (Shugo-kyō), Nirvana Sutra,
and Lotus Sutra, they all make the
following points: depending on the
Buddhist teaching that the people
follow, either the nation will prosper and the people’s lives will be
prolonged, or the nation will come
to ruin and the people’s lives will
be cut short. One could compare
this to water, which is able to support a boat, but also potentially
can destroy it. Or, it is like the five
kinds of grain, which sometimes
can nourish human life and other
times can be harmful. Small waves
and a gentle breeze cannot
do much damage to a large
ship, but high waves and
strong winds easily can capsize a small boat. In the same
way, even if the secular rule
of the sovereign is defective,
it is like small waves and a
gentle breeze, and cannot do
much damage to a great nation or a great man. But, just
like the high waves and
strong winds that capsize a
small boat, misinterpretation
of the Buddhist teachings
most certainly can cause the
ruin of the nation. (Gosho, p. 1301)
The best way to assess the rise and
fall of a country is to examine it in
light of Buddhism. The various Ma-
hayana sutras, including the
Lotus Sutra, teach that the
nation will prosper and people will live long lives because of Buddhism. They
also teach that a country will
fall to ruin and the people’s
life span will be shortened
due to Buddhism.
Buddhism is expected to
teach and lead a sovereign
state. If the Buddhism that is upheld
by the people is correct, then their
lives will be peaceful and the country will become stable and prosperous. However, if the Buddhism is
incorrect, then the nation will not be
instructed properly. Due to the practice of incorrect Buddhism, the people unknowingly will be misled by
evil influences, and they will accumulate negative causes. Eventually,
their minds will become
extremely distorted. Then,
the nation will lose its stability and head down the
path of destruction.
A Comparison between
the Lotus Sutra and other
Sutras (Shokyōto hokekyō
to nan-i no koto) teaches:
When Buddhism becomes corrupted, society
becomes defiled and cha-
otic. Buddhism is like the body
and society like the shadow. When
the body is twisted, so is the shadow. (Gosho, p. 1469)
This passage explains that if we
look at society in the view of
the Buddhist teachings, we can
see that the relationship between Buddhism and secular
Law is just like a body and its
shadow. War and peace of not
only a single nation but also
the entire world solely depend
on the rise and decline of the
correct Law.
However, people in society
do not understand this principle, which the Buddha revealed based on his profound
wisdom. Instead, the situation
is that they become increasingly
confused and unnecessarily run
about without finding a major solution. When I look at the state of society both here and abroad, I strongly feel this way.
Entirely observing the conditions
of the chaotic and defiled world in
the Latter Day of the Law, the
Daishonin states the following in his
Risshō ankoku-ron (On Securing
the Peace of the Land through the
Propagation of True Buddhism):
You must immediately renounce
your erroneous belief and take
(Continued on page 3)
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G UIDANCE FROM S IXTY - EIGHTH H IGH P RIEST N ICHINYO S HONIN ( CONTINUED )
(Continued from page 2)
faith in the supreme teaching of
the one vehicle of the Lotus Sutra.
Then, this entire threefold world
will become the Buddha land.
How could the Buddha land ever
decline? All the lands in the ten
directions will transform into
treasure realms. How could a
treasure realm ever fall to ruin? If
the nation never declines and the
land is indestructible, you will
find safety and peace of mind.
These are the very words that you
must believe and revere. (Gosho,
p. 250; The Gosho of Nichiren
Daishonin, vol. 2, p. 42)
Commenting on this Gosho passage, the Twenty-sixth High Priest
Nichikan Shonin taught:
“Renounce your erroneous belief” indicates refuting heresy.
“Take faith in the supreme teaching of the Lotus Sutra” signifies
the propagation of true Buddhism.
“Then, this entire threefold
world” denotes the land where
peace is secured. (Mondan, p. 49)
As the Daishonin teaches in the
passage of “You must immediately
renounce your erroneous belief and
take faith in the supreme teaching of
the one vehicle of the Lotus Sutra,”
we must be aware that, in light of
the mirror of Buddhism, the
achievement of kōsen-rufu and the
establishment of the Buddha land
only can be realized through conducting shakubuku—refuting heresy
and revealing the truth.
The Daishonin also teaches
in the Risshō ankoku-ron:
Nonetheless, as I ponder on such
methods in light of the Buddhist
teachings, I am compelled to conclude that the peace and tranquility of the entire nation will be ensured if those committing slanderous acts are strictly corrected, and
priests practicing the correct way
are held in high esteem. (Gosho, p.
244; The Gosho of Nichiren
Daishonin, vol. 2, p. 28)
He further teaches:
If one desires peace to reign
throughout the entire nation without delay, he should first and foremost put an end to the slanders
that prevail throughout the country. (Gosho, p. 247; The Gosho of
Nichiren Daishonin, vol. 2, p. 35)
Moreover, Question and Answers
between a Sage and a Foolish Man
(Shōgu mondō-shō) reads：
The world today is defiled with
impurities. People’s minds are
distorted, filled with envy, and
provisional and slanderous teachings abound. This makes it difficult for the true Law to be propagated. At such a time, it is of no
use to practice the reading and
reciting of sutras, or to contemplate, meditate, or discipline one-
self. You simply must perform
shakubuku. You should powerfully vanquish slanderous teachings,
and use the doctrines to censure
erroneous teachings to the best of
your ability. (Gosho, p. 403)
Let’s engrave these golden words
into our hearts. I sincerely wish that
each one of us will dauntlessly confront any difficulty, steadfastly chant
Daimoku and courageously conduct
the shakubuku of refuting heresy
and revealing truth for the sake of
world peace and the happiness of all
mankind, as we aim toward the realization of the establishment of the
Buddha land. Then, I hope that all
chapters will achieve their shakubuku goals without fail by the 770th
anniversary of the birth of Nikko
Shonin next year and report it to the
three treasures in high spirits, as the
Buddha looks upon us.
I pray that you will strive in your
practice all the more.
M YOSETSUJI N EWS
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Faith Experience by New England Member — Agnes Matenos
I attended the Tozan in May in
order to express my gratitude to the
Dai-Gohonzon for what I had been
able to accomplish the previous
year.
I was living in a town that was not
near a major highway. It was difficult for members to get to my house
and not easy for me to attend activities. I felt I had to take action while I
still could to correct
my mistake in having moved there,
because I would be
turning 80 in just
over a year, and
thereafter it might
be too late.
I found a beautiful
condo in a perfect
location just south
of Boston. It even
had a central area
ideal for my (next
new upgraded)
Buddhist altar. The
condo hadn’t been
built yet but I committed to purchasing it and spent the
next year selling my
home, downsizing and then moving
to a temporary apartment for five
months until the new condo was finished. There were many, many obstacles along the way, but through
the Gohonzon every obstacle was
overcome. I was finally in my perfect new home in late November
2013. The year-plus project had left
me physically exhausted, though, as
I turned 80. Soon, I felt on the mend
again and
looked forward to Tozan.
It had been
a couple of
years since
my last Tozan, and I
knew this
one would
be a challenge with a
lot of walking in hot
and humid
weather and
also sleeping
on the floor
with my arthritic knees.
I was mentally prepared for it and I
was determined to not allow it to be
a problem. There was also great help
from Rev. Takikawa who kindly
saw to it that fellow member Robert
(90 years old) and I both got rides to
most activities.
It was overwhelming as usual to
be at our magnificent Head Temple.
However, it did not turn out to be
the celebratory Tozan I expected.
Arriving at the last minute for our
first Gokaihi ceremony, I was hurrying through the parking lot when I
tripped. I had the sensation of flying
through the air and then I landed
directly on my right arthritic hip
joint. I was stunned. As members
helped me up, I was dizzy so a
wheelchair was fetched. A Band-Aid
was placed on my left thumb because a couple of drops of blood had
appeared, then I was quickly
wheeled into the Hoando just before
the ceremony began and placed in
one of the wheelchair rows.
There are sections reserved for
wheelchairs at the Hoando so people
unable to walk will have the opportunity to chant to the Dai-Gohonzon.
At this session I happened to be
among some elderly and ill members
in various states of awareness. I reflected on how fortunate they were
to have loved ones who would bring
them to the Dai-Gohonzon at what
might be the final stages of their
lives. It felt very special to be there
with them and I will never forget
that experience.
In less than a week, Tozan was
over and I was home and went to the
doctor for treatment of my painful
hip. There was a large black hematoma the size of a football over the
joint. My hip was x-rayed and also
my sore thumb while they were at it.
I was told the hip would be fine
eventually, but the thumb joint was
badly shattered and they couldn’t
(Continued on page 5)
I SSUE 159
P AGE 5
Faith Experience by New England Member — Agnes Matenos (continued)
(Continued from page 4)
believe that it hadn’t caused me a lot
of pain. I had a choice of surgery or
trying to heal it naturally so I decided on the latter. Three weeks later
the doctor said he had bad news.
The joint wasn’t healing properly
and a large area of bone was completely detached. Somehow I wasn’t
worried and felt it would be okay. A
short time later, the bone has finally
started to attach.
I have osteopenia, or softening of
the bones, a condition common in
people my age. I took a hard fall
directly on my right arthritic hip,
and my left thumb broke instead.
What are the chances of that? Breaking a hip during a short trip to the
other side of the world would have
been a major problem, while breaking the thumb was just a nuisance.
This had to be protection from the
Gohonzon.
This turned out to be a very deep
and meaningful Tozan. It was so
mystical, falling on the way in to see
the Dai-Gohonzon. I’m convinced I
have lessened some karmic retribution through my Buddhist practice.
What better place to expiate one’s
negative karma?
New England Area Report by Coordinator — Rick Hendrie
It’s been about a year since our
last report. During that time
Myosetsuji has achieved its goal of
doubling the membership, well
before the deadline of 2015. While
we, in New England, have over the
years, brought our share of new
people into the wonderful, warm
embrace of Nichiren Shoshu, it
hasn’t been the case recently. We’ve
chanted for other areas to make their
goals, while having to look at our
lack of achievement square in the
face. Were we cursed? Screw ups?
Somehow weaker in faith? While
we’re clear that the Law of Cause
and Effect is strict, we felt we were
putting the effort in. Reverend
Takikawa continued to encourage us
without fail, never criticizing,
always supporting us. So, when the
opportunity to go on the Chapter
Tozan at the end of May appeared, a
determined group of New
Englanders raised their hands and
said, “Count us in.”
Everyone has their own reasons to
go on Tozan that go beyond our
sacred promise to repay our debt of
gratitude to the True Buddha and
report to the Dai-Gohonzon on our
progress since our last
visit. For me, it was to
deepen my connection to
the people in my life: my
family and friends, my
fellow members, my
colleagues and those in
my home town. I felt in
my heart that New
England’s results, or lack
of same, came, in part,
from the quality of the
relationships we nurtured.
As we often remark
amongst ourselves, this is a big area,
stretching from Rhode Island north
to Massachusetts, through New
Hampshire up to Maine and west to
Vermont. It becomes almost a selffulfilling prophecy to focus on the
distances between members.
When the High Priest has
emphasized that the ability to do
shakubuku depends on the depth and
quality of the connection between
sponsor and shakubuku, I felt he was
speaking directly to New England.
This Tozan was supposed to be
“easier.” There were no activities
scheduled that would include
massive numbers of people from
around the world, kind of crushed
together in a way that felt like a
gigantic box of human chocolates.
No extensive waits because of the
need to move big chunks of people
around Taisekiji. Just four Gokaihi
Ceremonies, three Ushitora
Gongyos, one memorial Gongyo and
plenty of time to walk around and
take in the sublime world of the
(Continued on page 6)
M YOSETSUJI N EWS
P AGE 6
New England Area Report by Coordinator — Rick Hendrie (continued)
(Continued from page 5)
Head Temple. It turned out to be so
much more.
Because of Myosetsuji’s
outstanding achievement of making
its goal for 2015 before we arrived,
the High Priest gave us an
unexpected private audience. While
we waited in the foyer, prior to
being led into the traditional
Japanese reception room, I spotted a
painting of a procession of the High
Priest and others into the Hoando
done by one of Myosetsuji’s
longtime members, the late Joyce
Tagliabue. It depicted the scene so
vividly, I felt Joyce’s spirit with me:
a moment of connection with a
fellow fighter for Kosen-rufu, now
passed on.
Due to our audience, I saw the
High Priest’s compassion and
warmth, particularly when he and
Reverend Takikawa conferred
quietly, with our Chief Priest
showing the depth of his respect and
gratitude through his demeanor and
the High Priest showing the depth of
his caring with his warm smile and
words of encouragement.— another
example of profound connection in
microcosm that struck all who
witnessed it.
We visited Myorenji Temple, one
of the oldest buildings in Taisekiji,
which was part of the estate of Lord
Ueno, who donated the
land for the Head
Temple. It so happened
that Reverend
Urushibata, Head of the
Nichiren Shoshu
Overseas Department,
was there, performing
his dual role as Chief
Priest. Again showing a
kindness and
consideration that I
always tie to my
experiences on Tozan. He spent time
giving us details on Myorenji’s
history and offering a rare
opportunity to closely examine
Myorenji’s wooden Joju Gohonzon
inscribed by Nichiren Daishonin
from about 10 feet away. The
experience was awe-inspiring.
Again, another chance to experience
connection, this time with Nichiren
Daishonin, on a much more intimate
level.
We were able to see the Temple
grounds in the full flower of brilliant
springtime. The sun was fierce and
hot, the sky crystalline blue and
snow-covered Mount Fuji massive
and majestic. The newly refurbished
Mieido sparkled, with our members
getting their first chance to see it in
its new-found glory. Hundreds of
pots of lotus plants were placed
throughout Taisekiji, with the
gorgeous lotus flowers beginning to
bloom. Rice paddies that date back
to the thirteenth century
were sprouting
handsomely, making our
walk to Myorenji Temple
almost like a trip through
time.
And, of course,
Gokaihi. Four times we
were led into the Hoando
to chant to the DaiGohonzon. Four times I
would pray to take the lessons of
this Tozan and, once and for all,
work hand-in-hand with the other
New England members, through
deeper, more profound and unified
connection, to bring this Buddhism
to all for whom we care and fulfill
our promise to our Master. Kim
Lazzareschi, a strong, long time
member put it best, “I went on
Tozan to thank the Dai-Gohonzon
for my good life. My family and
children are doing well and I have a
comfortable, happy life. I wanted to
be there to express my gratitude. I
determined to do more shakubuku. I
want to open my house (in Rhode
Island) for a monthly meeting,
perhaps an informal introductory
meeting, or, at the very least, a
regular area shodai.”
Since our return, the results of this
prayer for connection and unity have
emerged, sometimes in ways that
exposed areas in our relationships
that had been allowed to lie fallow
for too long. But, nonetheless, the
members up in flinty, stoic and farspaced New England, have gathered
as one: seeking unity, chanting
much, much more, visiting one
another, cultivating our newest
members, joyfully determined to
achieve our goal and share in the
pride all of us feel for Myosetsuji’s
remarkable growth. It’s gonna
happen.
3
Thursday
Gongyo 2:30 PM
(Myosetsuji)
Intro Mtg 7:00 PM Gongyo 7:00 PM
Gongyo 2:30 PM
(Manhattan)
Intro Mtg 7:00 PM Gongyo 7:00 PM
Gongyo 2:30 PM
215 W. 98th St. #3B
between Amsterdam Ave. & Broadway
Gongyo 2:30 PM
Gongyo 7:00 PM Gongyo 7:00 PM
30
(Myosetsuji)
Intro Mtg 7:00 PM Gongyo 7:00 PM
Korean Oko (Residence) 12 PM
29
Gongyo 7:00 PM Gongyo 7:00 PM
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Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 10 AM
Gongyo 7:00 PM Gongyo 7:00 PM
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Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 10 AM
Gongyo 7:00 PM Gongyo 7:00 PM
Manhattan Intro Meeting
Evening Gongyo 2:30 PM
6
8
9
10
11
12
13
Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 10 AM
(Manhattan)
5
Saturday
Gongyo 7:30 AM Gongyo 10 AM
Intro Mtg 7:00 PM Gongyo 7:00 PM
4
Friday
September 2014
Myosetsuji Temple
Gongyo 7:30 AM Gongyo 7:30 AM
28
21
14
7
2
Wednesday
Gongyo 7:30 AM Gongyo 7:30 AM Gongyo 7:30 AM
Gongyo 2:30 PM Gongyo 7:00 PM
Gongyo 10 AM
1
Tuesday
8:30 PM
3:30 PM
9:00 AM
Close
Intro Mtg 10 AM
Bklyn & West Cleanup
Evening Gongyo 2:30 PM
Chinese Oko (Residence) 12 PM
Higan-e Memorial 10 AM
Bronx & LI Cleanup
Evening Gongyo 2:30 PM
Japanese Oko (Main Hall) 12 PM
Youth Mtg (Residence) 12 PM
Oko Ceremony 10 AM
Uptown & Qns Cleanup
Evening Gongyo 2:30 PM
Children's Mtg (Residence) 12 PM
Support Staff Mtg (Main Hall) 12 PM
Kosen-rufu Chanting 10 AM
MDS & NJ Cleanup
Sunday
Monday
6:00 PM
9:00 AM
Re-opens on Mon/Tues/Fri
Saturday, Sunday & Holidays
7:20 AM
Monday - Friday
Open
M YOSETSUJI
T EMPLE
143-63 Beech Ave.
(Entrance on
Parsons Blvd.)
Flushing, NY 11355
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