MYOSETSuJI NEWS

NICHIREN SHOSHU TEMPLE
FOR
THE NORTHEASTERN UNITED STATES, EASTERN CANADA AND TRINIDAD/TOBAGO
MYOSETSUJI NEWS
I SSUE 134
A UGUST 1, 2012
G UIDANCE FROM S IXTY - EIGHTH
H IGH P RIEST N ICHINYO S HONIN
On the Occasion of the
June Kosen-rufu Shodai Ceremony
June 3, 2012
Reception Hall, Head Temple Taisekiji
On this occasion of the June Kosen-rufu Shodai 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 arrived, and the middle stage of
our challenge for this year has now begun. I believe that you are
striving for the achievement of your shakubuku goals, day and
night, based on unity between priesthood and laity in the spirit
of itai-doshin.
As I observe the current chaotic conditions in society, including
the unusual weather of recent date, political corruption, economic
depression, and the frequent occurrence of tragic incidents and
accidents, I can see that now is the time for each of us to move
forward toward the achievement of our objectives for 2015 and
2021. We must carry out shakubuku—refuting heresy and revealing the truth, and uphold the Daishonin’s true intention, as expressed in the Rissho ankoku-ron, based on unity between the
priesthood and laity.
J OIN
US IN W ELCOMING
M YOSETSUJI ’ S N EWEST M EMBERS
Barbara Drummond
Connie Matthews
Miguel Astorga
Ny'Shyiah Matthews
Ana Pineda
Asami Uda
Vivian Roman
Kevin Deas
Miles Mitchell
Salette Regnault
Thais Regnault
Karla Medina
Jasmine Alicia Diaz
Julio Moncayo
Ebrom Gono
Leomar De Los Santos
Troy Kent
Duber Viveros
Richard Borg
Melissa Moorman
Anana Fehrs
Melissa Tucker
Tiffany Warren
Trevor McLeod
Ruth G. Wagner
Sado Island
(Continued on page 2)
Gosho Quote for August 2012
“Flowering and Bearing Grain”(“Keka joju gosho”)
If a tree is deeply rooted, its branches and leaves will never wither. If the spring is inexhaustible, the stream will never run dry. Without wood, the fire will burn out. Without
earth, plants cannot grow. I, Nichiren, am indebted solely to my late master, Dozen-bo, for
the fact that I have become the votary of the Lotus Sutra and that now I am widely talked
about, both in a good and bad sense. Nichiren is like the plant, and my master, the earth.
(Gosho, p. 1225)
M YOSETSUJI N EWS
P AGE 2
G UIDANCE
FROM
S IXTY - EIGHTH H IGH P RIEST N ICHINYO S HONIN ( CONTINUED )
(Continued from page 1)
The Parable (Hiyu; third) chapter of
the Lotus Sutra states:
Yet living beings, drowned in
the midst of all this, delight and
amuse themselves, unaware, unknowing, without alarm or fear.
They feel no sense of loathing and
make no attempt to escape. In this
burning house which is the threefold world, they race about to east
and west, and though they encounter great pain, they are not
distressed by it. (Hokekyo, p.
151; The Lotus Sutra, Watson,
p. 59)
The phrase “Yet living beings
drowned in the midst of all this” in this
famous passage from the parable of the
“Three Carts and the Burning House,”
indicates the following:
He sees living beings seared and
consumed by birth, old age, sickness and death, care and suffering,
sees them
undergo
many kinds
of pain because of the
five desires
and the desire for
wealth and
profit. Again,
because of
their greed
and attachment and
striving they
undergo numerous pains
in their present existence, and
shackled by their own ego, with which
later they underthey seek treasgo the pain of
ure and profit.
being reborn in
For this reason,
In other words, these
hell or as beasts
amidst their
passages teach that
or hungry spirsuffering, they
looking at the people,
its. Even if they
may experience
we see they are unhappy
are reborn in the
some pleasure,
and lost in melancholy.
heavenly realm
but afterward,
They shut their minds in
or the realm
they will expethe
dark,
and
are
of human
rience the sufburned by the fire of
beings, they
fering of the
the three poisons of
undergo the
three evil paths
greed, anger, and
pain of povof hell, hunger,
stupidity.
erty and
and animality.
want, the
Even though
pain of partthey are born
ing from loved ones, the pain
in the worlds of rapture or humanity,
of encountering those they
their hearts are very corrupt. Consedetest—all these many differquently, they will undergo distress,
ent kinds of pain. (Hokekyo, p.
trouble, and suffering, from having to
151; The Lotus Sutra, Watson,
part from those that they love, and havp. 59)
ing to meet those that they hate. Yet in
In other words, these passages
spite of these sufferings, they surrender
teach that looking at the people, we themselves, fearless, indulging in transisee they are unhappy and lost in
ent pleasures. They do not try to escape
melancholy. They shut their minds
this suffering, even though they are inin the dark, and are burned by the
side the burning house of the threefold
fire of the three poisons of greed,
world—the world of desire, the world
anger, and stupidity. They can’t
of form, and the world of formlessness.
escape their many desires, and in
They do not worry about facing great
their suffering, they are tightly
(Continued on page 3)
I SSUE 133
G UIDANCE
P AGE 3
FROM
S IXTY - EIGHTH H IGH P RIEST N ICHINYO S HONIN ( CONTINUED )
(Continued from page 2)
250; The Gosho of Nichiren
Daishonin, vol. 2, p. 242)
difficulty, but simply amuse themselves
by scampering from east to west.
“Those who always eat smartweed become numb to its punAs this passage from the Lotus Sutra
gent taste,” means that even
teaches, it is certain that many people in though smartweed has a fiery
society today, who live with various
flavor, if one always eats it, he
difficulties and sufferings in their lives,
gradually will become desensifirst try to retized. One can
lieve themselves
acquire and
of them. Withdevelop skills
For instance, after
out realizing it,
through learnbeing brainwashed by
however, they
ing and repetia heretical teaching
eventually betion. Thus, if
for a long time, one
come accussomeone accubecomes unaware of
tomed to their
mulates many
its incorrect
surroundings
agonizing expeteaching and its
and stop making
riences in the
slander against the
such attempts.
condition of
Law.
suffering, this
In the Rissho
person will start
ankoku-ron, the
to feel numb to
Daishonin states:
them before he even realizes it.
Those who always eat smart“Those who stay long in an outhouse
weed become numb to its punare not bothered by the offensive odor,”
gent taste. Those who stay long in
means that although an outhouse always
an outhouse are not bothered by
smells unpleasant, if one stays in it long
the offensive odor. (Gosho, p.
enough, he or she will cease to notice
its odor. These analogies
illustrate the fact that one
does not feel suffering
when he is accustomed to
an environment of suffering, and such a person
will end his life in suffering.
These matters apply to
us, both in daily life, as
well as in our own faith.
For instance, after being
brainwashed by a heretical teaching for a long
time, one becomes unaware of its incorrect
teaching and its slander
against the Law. Even
though such an individual
may hear a good thing, he thinks that it
is a negative thing. He tends to follow
the wrong master, believing this person
is a sage or wise man. On the other
hand, one will doubt the person who
teaches the correct Law, and naturally
will think he is an evil man.
To take our fundamental Buddhist
practice of Gongyo in the morning and
evening as an example, even if one
properly has conducted it every morning until now, once one neglects it and
then neglects it repeatedly, he or she
eventually will stop conducting Gongyo
anymore, due to accustomed habits.
This behavior is giving in to laziness.
The same also can be said of attending
the Oko Ceremony, making a tozan
pilgrimage and doing shakubuku. In
fact, if you behave as I have just mentioned, you will commit the slander of
negligence as a result.
(Continued on page 4)
M YOSETSUJI N EWS
P AGE 4
G UIDANCE
FROM
S IXTY - EIGHTH H IGH P RIEST N ICHINYO S HONIN ( CONTINUED )
(Continued from page 3)
Therefore, in order to have a happy
life, we must try to prevent ourselves
from falling into corrupt habits and laziness. There is only one way to rid ourselves of these negative characteristics.
The solution is to polish our own faith.
We must motivate ourselves to practice.
The Daishonin states the following in, “Attaining Buddhahood in
this Lifetime” (“Issho jobutsusho”):
While deluded, one is considered a common mortal, but once
enlightened, one is understood to
be a Buddha. For example, even a
dark mirror will shine like a jewel
when it is polished. Likewise, a
mind that is presently clouded by
illusions originating from the fundamental darkness of life is like a
tarnished mirror. Yet, once it is
polished, it will become a clear
mirror, reflecting the essential
truth of the Law. Awaken deep
faith and polish your mirror night
and day without neglect. How
should you polish it? Honestly
chanting Nam-Myoho-Renge-Kyo
is called polishing your mind.
(Gosho, p. 46)
“Polishing one’s
faith,” means to
uphold faith, based
on the principle of
“having no doubts is
to have faith” (mugi
wasshin), and powerfully chanting
Nam-Myoho-Renge
-Kyo. This will
enable us to resolve
any suffering and
distress. Furthermore, we will
awaken to the eternal true entity of all
morning and evening and conduct
phenomena and the oneness of the mashakubuku with the benefit and joy of
terial and spiritual.
faith. Then, for the
We will gain the
sake of those who
“Polishing one’s
immeasurable beneare distressed and
faith,” means to
fit of the Daitrapped in sufferuphold faith, based
Gohonzon, through
ing, and for those
on the principle of
the achievement of
who are deceived
“having
no
doubts
is
the fusion of objecby incorrect teachto have faith” (mugi
tive reality and subings without
wasshin), and
jective wisdom
knowing the huge
(kyochi myogo). This
slander of worshippowerfully chanting
is the vast benefit of
Nam-Myoho-Renge-Kyo. ping a counterfeit
faith [and practice].
object of worship,
This will enable us to
we must help as
resolve any suffering
When we take
many people as
and distress.
faith, however, it
possible take refmust be the absouge in Nichiren
lutely correct way of faith. Worshipping
Shoshu, as soon as possible.
the counterfeit object of worship issued
by the Ikeda Soka Gakkai is not the corIn particular, this year’s goal is for all
rect practice. It the Hokkeko chapters to achieve all of
cannot provide
their shakubuku goals.
any benefit to
I would like to conclude my address
anyone. On the
for today by praying from the bottom of
contrary, it is
my heart that each one of you will congreat slander of
duct shakubuku, while aiming for an
the Law, and
early accomplishment of your goals,
this transgresbased on unity between priesthood and
sion will inlaity in the spirit of itai-doshin. Let’s
crease indefireport to the three treasures, the splennitely.
did achievement of our shakubuku goals
We firmly
for all the Hokkeko chapters this year.
must chant Daimoku every
I SSUE 133
P AGE 5
The Difficulty of Encountering the Lotus Sutra — July Oko Lecture
We were all born into this world as
human beings. We may take this for
granted, but according to Nichiren
Daishonin’s teachings, it is no ordinary
matter. In the Gosho, “The Sutra of
True Requital” (“Sennichi-ama gozengohenji”), Nichiren Daishonin wrote:
“I, Nichiren,
have come
into this
world as a
human being, a rare
feat to
achieve, and
I have encountered
Buddhism,
which is difficult to
do.” (Gosho,
p. 1251)
counter true Buddhism. We were
all born as human beings and
came upon Buddhism. Moreover,
we were able to meet the Lotus
Sutra and, in particular, we were
able to encounter the true Buddhism of the Three Great Secret
Laws of the
essence of
Myoho“Encountering the
Renge-Kyo,
Buddha is as difficult as
the fundaencountering the
mental core of the
udumbara flower. Or as
Lotus Sutra. We are
difficult as it is for a
truly fortunate.
one-eyed turtle to
In this month’s
encounter a floating
gosho quote from
log with a hole in it. We
“Questions and
have been blessed with
Answers between a
great good fortune
Sage and a Foolish
from past existences and
Man” (“Shogu mondo
so have been born in an
-sho”), the
age where we can
Daishonin exencounter the Buddha's
plained how rare it
Law.”
is to encounter
true Buddhism:
There are
many living
things on
Earth. These include insects, fish, birds,
cows, horses, dogs, and other organisms. It is extremely rare to be born
into this world as a human being. Furthermore, even if we are born as humans, it is even more difficult to en-
“It is rare to
hear the teachings of Buddhism—
much rarer than it is for a turtle
with only one eye to be able to
find a piece of driftwood on
which to rest.” (Gosho, p. 402)
The
teachings
of Buddhism
here refer
to the
Lotus Sutra. The
following
passage is
from the
Former
Affairs of
King
Wonderful Adorn-
ment (Myoshogonno honjihon; twentyseventh) chapter of the Lotus Sutra:
“Encountering the Buddha is as
difficult as encountering the
udumbara flower. Or as difficult as
it is for a one-eyed turtle to encounter a floating log with a hole
in it. We have been blessed with
great good fortune from past existences and so have been born in
an age where we can encounter
the Buddha's Law.” (Hokekyo, p.
588; The Lotus Sutra, Watson, p.
315)
The udumbara flower is said to bloom
only once every 3000 years. It is often
used to symbolize the tremendous difficulty of encountering true Buddhism.
The parable of the one-eyed turtle
that encounters a floating log appears in
the Lotus Sutra, Nirvana Sutra, the Miscellaneous Agama Sutras (Zo Agon kyo),
and other sutras. To summarize, this
story is about a one-eyed turtle that
lives at the bottom of the great ocean.
It has no limbs or fins. Its belly is as
hot as burning iron, and the shell on its
back is as cold as the snowy mountains.
The turtle tries to travel to the surface
of the ocean to find a piece of red sandalwood driftwood onto which it could
climb to cool its belly and warm its
back.
(Continued on page 6)
M YOSETSUJI N EWS
P AGE 6
The Difficulty of Encountering the Lotus Sutra — July Oko Lecture (continued)
(Continued from page 5)
Unfortunately, however, the turtle
only can reach the surface of the water
once every 1000 years. Moreover, even
if the turtle succeeds in getting to the
ocean’s surface, it finds it extremely
difficult to encounter a piece of sandalwood of driftwood that is ideal in size
and shape to cool its belly and warm the
shell on its back.
Nichiren Daishonin
refers to this analogy
in his Gosho, “The
One-eyed Turtle and
the Floating Sandalwood Log” (“Matsuno
dono goke-ama gozengohenji”):
“This analogy was
used to show how
difficult it is to
encounter the Lotus Sutra.” (Gosho,
Even if the turtle finds an ideal piece
of driftwood, it has difficulty finding its
exact location. Since
the turtle has only
one eye, the floating
…Even if the turtle encounters a
wood appears to the
floating piece of sandalwood,
right at times and to
locating one with a hollow to
the left at other
provide a perfect fit for him
times, due to his
would be tremendously
limited vision. Furdifficult.
This shows how
thermore, even if it
difficult
it is for us to
finally manages to
encounter
Nam-Myoho-Rengelocate a piece of
Kyo, even if we come across the
driftwood, it is exLotus Sutra.”
tremely difficult for
him to find one with
a hollow that is the
ideal size for his body. If the hole is too
p. 1355)
small, he cannot fit into it, and if it is
The Daishonin continues his explanatoo large, then he will fall through. In
tion:
the same way, it is extremely difficult
“The great ocean signifies the sea
to encounter true Buddhism.
of the sufferings of birth and
death. The limbless turtle represents
all of
us,
who
do not
possess
good
fortune.
Its hot
belly
denotes
the eight hot hells associated with
anger and hatred. Its cold shell
symbolizes the eight cold hells
caused by greed and avarice. That
it stays at the bottom of the great
ocean for a thousand years signifies the challenge of rising to the
surface from the depths of the
three evil paths. That it floats to
the surface once every thousand
years means that we can only
emerge from the three evil paths
as humans on rare occasions, far
apart in time. It also represents
the difficulty of encountering the
Buddha …Even if the turtle encounters a floating piece of sandalwood, locating one with a hollow to provide a perfect fit for
him would be tremendously difficult. This shows how difficult it is
for us to encounter Nam-MyohoRenge-Kyo, even if we come
across the Lotus Sutra.” (Gosho, p.
1355)
Furthermore, the Daishonin explains
that the description of the turtle mistaking east for west and west for east signifies how people may pretend to be intelligent, but they still judge something
that is superior to be inferior and consider something inferior to be superior.
They may look upon a doctrine without
(Continued on page 7)
I SSUE 133
P AGE 7
The Difficulty of Encountering the Lotus Sutra — July Oko Lecture (continued)
(Continued from page 6)
merit as being full of merit, and a teaching that is not appropriate for the capacity of the people to be quite appropriate.
In this way, even if we are able to
encounter the Lotus Sutra, it is still
more difficult to come upon NamMyoho-Renge-Kyo, the essence of the
Lotus Sutra. The Lotus Sutra is divided
into the three types of teachings and
nine aspects of doctrine (sanshu kubu).
These consist of:
 The text, Meaning, and Intent of the
sutra (mon, gi, i)
 The teachings of the sowing, maturing, and harvest (shu, juku, datsu)
 The comprehensive, concise, and
essential practices (ko, ryaku, yo)
The first aspect is the text, meaning,
and intent of the sutra. The text (mon)
refers to the doctrine that is expounded unconcealed—the
69,384 written words of the entire twenty-eight chapters of the
Lotus Sutra.
Next, the meaning (gi) refers to
the teachings or principles that
appear in the text. In the case of
the Lotus Sutra, the meaning represents the principle of the true
aspect of all phenomena set forth
in the Expedient Means (Hoben;
second) and the attainment of Buddhahood in the inconceivably remote
past revealed in the Life Span (Juryo;
sixteenth) chapter of the Lotus Sutra.
“Myoho-Renge-Kyo is
not simply the text
or its meaning. It is
the essence of the
entire sutra.”
And the intent (i) denotes MyohoRenge-Kyo hidden in the depth of the
Juryo chapter of the Lotus Sutra where
both the text (mon) and meaning (gi) of
the Hoben and Juryo chapter come
from.
It is important, because the people in
the Latter Day of the Law do not possess superior mental capacity and would
find it difficult to gain an understanding
of the vast doctrines of the Lotus Sutra
and to achieve an awareness of the essential intent of Myoho-Renge-Kyo.
Instead, by embracing the Lotus Sutra
from the original standpoint of the intent of the sutra, we are able to gain a
comprehensive understanding of the
Lotus Sutra.
The Daishonin wrote in the Gosho,
“Thus, I Heard” (“Soya-nyūdo donogohenji”):
“Myoho-Renge-Kyo is not simply
the text or its meaning. It is the
essence of the entire sutra.” (Gosho, p. 1188)
Next, as for the second type of teachings of the Lotus Sutra, the teachings of
the sowing (shu), maturing (juku), and
harvest (datsu) make use of the metaphor of the growth and development of
grains to illustrate the process by which
the Buddha leads people to attain enlightenment. First of all, seeds must be
sown to produce grain. Then, seedlings
must be developed so that they can mature and yield grain that can be harvested. It was necessary for the Buddha to
reveal to the people the nature of the
seed that was used to cause them to
practice, to enable them to grow, and
finally attain Buddhahood. The Lotus
Sutra reveals all the details of the teachings of the sowing, maturing, and harvest.
The seed of Myoho-Renge-Kyo already had been sown in a past lifetime
into the lives of the people who lived
during the time of Shakyamuni Buddha
and after his passing, in the Former and
Middle Days of the Law. Therefore,
they were able to attain enlightenment
through the teachings of the maturing
and the harvest.
In the Latter Day of the Law, however, the seed of the Lotus Sutra was nev(Continued on page 8)
M YOSETSUJI N EWS
P AGE 8
The Difficulty of Encountering the Lotus Sutra — July Oko Lecture (continued)
(Continued from page 7)
er sown into the lives of the people.
Hence, the seed of the Lotus Sutra—
Myoho-Renge-Kyo—first must be
sown. In other words, the people only
can attain enlightenment through receiving the seed of Buddhism and establishing a karmic bond with the teachings
of Nichiren Daishonin, the true Buddha
of the Latter Day of the Law.
Finally, there is the aspect of the Lotus Sutra known as the comprehensive
(ko), concise (ryaku), and essential (yo)
practices. The comprehensive practice
refers to the recitation of all the twentyeight chapters of the Lotus Sutra. The
concise practice denotes the recitation
of the Expedient Means (Hoben; second)
and the Life Span (Juryo; sixteenth)
chapters of the Lotus Sutra. The essential practice signifies chanting of the
daimoku of Nam-Myoho-Renge-Kyo,
hidden in the depths of the text of the
Lotus Sutra.
Nichiren Daishonin states the following in the Gosho, “The Essentials of the
Lotus Sutra” (“Hokke shuyo-sho”):
“I, Nichiren, discard the comprehensive and concise practices and
devote myself to the essential
practice.” (Gosho, p. 736)
Thus, the
Daishonin considers the essential
practice to be of
foremost importance.
As I have explained so far, we
can see that the
Lotus Sutra possesses as many
characteristics as
the three types of
teachings and nine
aspects of doctrines. The only way that
we can achieve enlightenment in the
Latter Day of the Law is through upholding the intent (i) of the Lotus Sutra,
the doctrine of the sowing (shu), and
follow and uphold Myoho-Renge-Kyo,
the essential core of the Lotus Sutra.
We are able to overcome various difficulties through Myoho-Renge-Kyo.
There are many people in the world
who appear to be extremely happy and fortunate.
However, no one knows
We are able to overcome
how conditions may change
various difficulties through
tomorrow.
Myoho-Renge-Kyo. There are
As you know, on March
many people in the world
11 of last year, the great
who appear to be extremely
earthquake disaster demolhappy and fortunate.
ished eastern Japan. It
However, no one knows how
brought about tremendous
conditions may change
misfortune. More than
tomorrow.
15,000 people lost their
precious lives in the tsunaperforming the essential practice (yo) of
mi. I am certain that many of those peothe Lotus Sutra—Nam-Myoho-Rengeple felt content in their lives until imKyo. Indeed, it is mediately before the disaster struck. No
extremely diffione ever could have imagined the tragic
cult to encounter conditions of such magnitude resulting
the Lotus Sutra.
from the tsunami. However, such an
It is even rare to
unimaginable disaster actually did occur
encounter the
and affected people.
Lotus Sutra charThe same holds true for us. We do
acterized by the
not know what may occur tomorrow.
intent, the docHowever, those who believe in and
trine of the sowpractice the Lotus Sutra will be protecting, and the esed, without fail, by Nichiren
sential practice.
Daishonin’s Buddhism; and they will be
We are fortuable to overcome all adversities. There
nate to be able to
(Continued on page 9)
I SSUE 133
P AGE 9
The Difficulty of Encountering the Lotus Sutra — July Oko Lecture (continued)
(Continued from page 8)
can be no greater happiness than this.
The joy that we currently feel cannot
be considered true happiness unless it
can be transferred into our next existence.
Daishonin has been transferred in
this way through the successive
High Priests, all the way to the
current Sixty-eighth High Priest
Nichinyo Shonin.
Even though many people assert an association with the heritage of Nichiren Daishonin, they
are yet unable to follow Nichiren
Shoshu. Despite these extant
conditions, however, we have
been able to maintain a strong
and solid karmic bond and uphold faith
Presently, there are numerous religious organizations that claim to possess a direct lineage with Nichiren
Daishonin. Nichiren Shoshu, however,
is the only organization that correctly
centers, and Hokkeko chapters around
upholds the teachings of Nichiren
the world were able to achieve their
Daishonin. This is evidenced by
shakubuku goals. Let us continthe fact that the Dai-Gohonzon
ue to strive to achieve these
is enshrined in the High Sanctugoals this year as well.
Nichiren Daishonin chose to
ary of the Essential Teaching at
transfer the Heritage of the
Head Temple Taisekiji, and the
Our High Priest Nichinyo
Law
to the Second High Priest
fact that the High Priest, who
Shonin stated the following on
Nikko Shonin, from among his
has received the Lifeblood Herthe occasion of the New Year’s
numerous disciples. Then, Nikko
itage of the Law, entrusted to a
Gongyo this year:
Shonin
transferred
it
to
the
single person, resides there.
“You, yourselves, must reThird High Priest Nichimoku
The Heritage of true Budceive the vast benefits of
Shonin. The entirety of the true
dhism has been transferred
the Dai-Gohonzon and
Buddhism of Nichiren Daishonin
through the correct transmisstrive to save the large
has been transferred in this way
sion of the Law. Nichiren
numbers of people who are
through the successive High
Daishonin chose to transfer the
tormented by the three poiPriests, all the way to the
Heritage of the Law to the Sesons of greed, anger, and
current Sixty-eighth High Priest
cond High Priest Nikko Shonin,
stupidity. I would like to
Nichinyo Shonin.
from among his numerous disconclude my address for
ciples. Then, Nikko Shonin
transferred it to the Third High
Priest Nichimoku Shonin. The entirety
of the true Buddhism of Nichiren
and practice in Nichiren Shoshu. We
are truly fortunate. We must never
lose sight of this
good fortune
and great benefit
and strive to
teach and guide
those who are
yet unaware of
Nichiren
Daishonin’s
Buddhism. This
is true shakubuku. Last year,
many temples,
propagation
this New Year’s Day morning by sincerely praying
that all the Hokkeko chapters
will achieve their designated
goals for this year.” (Dai-Nichiren
792, p. 34)
We sincerely must appreciate the
fact that we have been able to encounter the true Buddhism of Nichiren
Daishonin. Furthermore, we must
follow the direction of our High
Priest, and put forth our best efforts to
do shakubuku for our own sake, for
the sake of others, and for the sake of
our country. By so doing, let us
achieve without fail our shakubuku
goals this year.
M YOSETSUJI N EWS
P AGE 10
MYOSETSUJI CHAPTER TOZAN JUNE 2012 — Elizabeth Hunte
Two buses with 52 joyful Myosetsuji
members departed from the Narita View
Hotel at 7 am sharp on Saturday, June
30th. We headed towards Head Temple
Taisekiji with our Chief Priest, Rev. Takikawa for the first phase of this unforgettable Tozan. The bus ride was smooth,
no traffic to slow us down. We arrived at
the Tokohibo with plenty of time to settle into our rooms, have a quick lunch
and change into appropriate clothes.
Then we took a brisk walk thru the Head
Temple grounds to the Hoando for our
first audience with the Dai Gohonzon led
by High Priest Nichinyo Shonin. We
gathered in front of the the Hoando after
Gokaihi for a commemorative photo with
Rev. Takikawa, Koto Dennis. It was very
cloudy so we did not see Mt. Fuji on that
Saturday.
chanting with the High
Priest, followed by our
second Gokaihi Ceremony
at the Hoando at 1:30 pm.
With dinner at 6 pm we
spent our free time requesting Tobas, resting, shopping, etc. After dinner together we spent time cleaning the Tokohibo, and preparing for our departure to
Sado Island.
We were up again at 1 am
and off to do Ushitora
Gongyo with the High
Priest. At 4:30 am, all excited, we were off on a
looong six hours bus ride
then a three and a half hour
ocean ferry ride to Sado
Evening Gongyo was scheduled at 5:30 Island. We have to think of
pm so we had plenty of time to rest, go Abutsubo, who at the age of
shopping and/or walk the beautiful
ninety traveled two weeks to reach
grounds at Taisekiji. After gongyo the
Nichiren Daishonin at Minobu, he had no
Chief Priest of the Tokohibo welcomed bus, he had no ferry. It stopped raining
us to Taisekiji. Next day, Sunday, we
but was still cloudy – perfect travel
were all up at 1 am ready to go to Ushit- weather. On the bus we read together
ora Gongyo with our High Priest. We
prepared Gosho passages from Nichiren
grabbed umbrellas to shelter from the
Daishonin regarding many aspects of his
rain. Light rain continued on and off for stay on Sado Island, and as soon as we
the rest of our stay at Taisekiji.
were finished, amidst the clouds, there
was Mt. Fuji in complete gorgeous view
Next at 8 am we were off again for the
through the bus windows. This was the
July one-hour vigorous Kosen-rufu
beginning of
phase two of
this Tozan.
on Sado Island and that Myogoji Temple
was the only Nichiren Shoshu Temple on
Sado. We then checked in at Ryotsu
Yamaki (Japanese style) hotel. We were
then surprised by a Japanese style dinner
banquet with Japanese delicacies.
Fully rested, with breakfast done, we
headed to Myogoji Temple for Gongyo at
10 am. We took more pictures together
at Myogoji Temple. Then we were in the
bus and off to Tsukahara where Nichiren
Daishonin spent the first six months of
his exile. At the exact site of his tiny hut
we walked where Nichiren Daishonin
We arrived
walked in the winter of 1271. We will
at Sado Island,
never forget how Abutsubo and his wife
went directly
Sennichi-ama took care of the Daishonin
to Myogoji
while he was here in exile. We spent
Temple for
time drinking in the history of the events
evening
at the new Tsukahara Monument and
Gongyo. The
taking more pictures at our once-in-a-life
Chief Priest
opportunity.
told us that
there were
Back on the bus to the second place he
over two hun- was moved to, where he next spent
dred Temples
(Continued on page 11)
M YOSETSUJI N EWS
I SSUE 133
MYOSETSUJI CHAPTER TOZAN JUNE 2012 (continued)
that went into preparing this Tozan, we also
about two more years at a much more
saw all the appreciation
remote location.. We were reminded of and concern that Rev.
how Lady Nichimyo travelled with her
Takikawa has for all
baby such a long and dangerous distance Myosetsuji members.
to visit the Daishonin on Sado Island. We We will never forget
all appreciated the air-conditioned bus
our visit to Sado Isand.
and comfortable ferry that transported us
We are back home
here. We were so hungry to learn more
now and many memabout the Daishonin's exile.
bers have had tremenOn the bus again for lunch on the
dous experiences, for
coastline of Sado, Rev. Takikawa sursome of us during Toprised us with snacks. We sat by the sea, zan and for others of us
ate lunch, walked among the rocks, gath- upon our return. Thank
ered rocks, bought souvenirs, shared
you for letting us be a
experiences, and formed new friendpart of this very very
ships. We saw all the efforts and details special Tozan.
(Continued from page 10)
Bronx Area Report — Dena France
In December of 2011 the Bronx
members made a determination together to follow the guidance of our
High Priest, Nichinyo Shonin, to
chant one hour shodai in January
and July. Many members reported
continuing the shodai goal even
after January. At our weekly Bronx
activities we start at 6 pm with
shodai until 7 pm Gongyo, then
continue shodai until 7:45 pm if we
have guests present. Then we conduct a wonderful introduction and
explanation and experiences for the
guests. If there are only members
present we continue to chant daimoku until 8:45 pm, make announcements and we review the
next activities.
Bronx members have reported
multiple challenges including financial, illness, job stress, providing care for elderly parents, evictions, unemployment, even the
death of spouse or parent. However
based on our enhanced focus on
shodai, members speak of their
“unshakable faith” even when faced
with these challenges.
Despite the obstacles, more home
visits have been made to members
unable to attend meetings or Temple
activities. At least one Bronx member always attends morning Gongyo
with our Chief Priest at Myosetsuji
Temple. We have rescheduled our
weekly meetings so members can
attend Manhattan Branch activities
as well as our Buddhist Seminars.
Our determination is to have a guest
at every meeting. We participated in
every Tozan in 2012, including the
recent Group Tozan to Taisekiji and
Sado Island.
The Bronx has achieved its shakabuku goal as promised to the Chief
Priest, for 2012!
“Faith is like this, if a person believes in Nichiren Shoshu Buddhism,
this resolution in faith should reveal
itself physically, in the form of action.” The Bronx is on the move,
chasing the spirit of Mumbai!
P AGE 12
M YOSETSUJI N EWS
M EMBER E XPERIENCE — D UHA E SS
My name is Duha Ess and I’ve
been a member of Myosetsuji Temple since 1988. My mother and I received the Gojukai Ceremony at that
time. I was 17 years old however I
first heard about chanting Nam Myoho Renge Kyo when I was 5 from a
friend of my mom’s who chanted
every morning and evening. I could
not understand so much about it
when I was 5 but I really liked it. I
never forgot about Nam Myoho
Renge Kyo.
time for
my family.
Two years
later in
October of
1990 I
gave birth
to a beautiful
bouncing
baby boy
and named
him Dino.
I wanted
Some years later, my mom met a
him to receive his Gojukai Ceremogroup of people who helped us learn
ny but someone told me I would
much more about the practice of
have to wait a year, so I spoke to
Nichiren Shoshu Buddhism. We visChief Priest Nagasaka, who had perited their homes and chanted with
formed my mom’s and my Gojukai
them. They helped schedule my
Ceremony. Dino was able to receive
mom to receive Gojukai. They sugGojukai at Myosetsuji Temple, imgested I receive Gojukai with her,
mediately. I was so happy it had takwhich was fine with me.
en place before his first birthday, it is
So we went to Myosetsuji Temple a once-in-a-lifetime profound cerein October of 1988 and received the mony.
Gojukai Ceremony and the sacred
Dino is now 21 years old and in
scroll, the Gohonzon to bring home
college. His sister, Chance is 16 and
with us. We were told that the
is also in college. Their younger
Gohonzon is the embodiment of the
brother, Suede is 15 and will soon
enlightened life of the true Buddha. I
follow in their footsteps. I am also
felt so happy, I cannot even describe
the guardian of 9-year-old twins, my
it.
nephew Robert and my neice, Robin.
It was a very important turning
We all do our very best to support
point in my life and a very fortunate
and follow
our High
Priest’s guidances.
Through this
Buddhist
practice I
overcame my
fear of flying
and actually
flew to the
Head Temple
Taisekiji in
Japan. I was
there in Feb-
ruary and in April, of 2012. We were
able to chant with the High Priest
and other members from around the
world to the Dai Gohonzon.
While raising all these children I
have been able to advance my own
education and presently hold an associate degree, a bachelor degree, a
masters degree and I am presently
finishing work towards my doctorate
program. Yes, there have been trying
times, many ups and downs, obstacles and more, you name it. However, no matter what has come into my
life I always was able to put the
Gohonzon and this practice first and
it has never ever let me down. I was
able to pray to the Gohonzon and
change poisononous situations into
medicine and come out on top.
My determination is to continue
this practice towards the attainment
of my enlightenment and to tell as
many people as I can about the greatness of true Buddhism and how it
really can help their lives too.
PS I just returned from our July
Chapter Tozan again. Thank you.
7
Gongyo
7:30 AM
14
13
12
New Jersey Cleanup
Oko Ceremony 10 AM
Gongyo
Gongyo
7:30 AM
7:30 AM
Drum Practice 9:00-9:45 AM
Chanting Mtg Chanting Mtg
Chinese Oko 12: 0 0 PM
7:00 PM
7:00 PM
Evening Gongyo 2:30 PM
21
20
19
Westchester Cleanup
Gongyo
Gongyo
Introductory Mtg 10 AM
7:30 AM
7:30 AM
Japanese Oko 12:00 PM
Chanting Mtg Chanting Mtg
Evening Gongyo 2:30 PM
7:00 PM
7:00 PM
Long Island Cleanup
28
27
26
Gongyo
Gongyo
Group Memorial 10 AM
7:30 AM
7:30 AM
Korean Oko 12:00 PM
Chanting Mtg Chanting Mtg
Evening Gongyo 2:30 PM
7:00 PM
7:00 PM
Gongyo
7:30 AM
Gongyo
7:30 AM
Gongyo
7:30 AM
8
1
29
22
15
Wednesday
Gongyo
Gongyo
7:30 AM
7:30 AM
Chanting Mtg
7:00 PM
9:00 AM
8:30 PM
3:30 PM
Tuesday
7:20 AM
6:00 PM
9:00 AM
Monday
6
5
Queens Cleanup
Gongyo
Kosen-rufu Chanting 10 AM
Support Staff Mtg 12: 0 0 PM 7:30 AM
Chanting Mtg
Evening Gongyo 2:30 PM
7:00 PM
Monday - Friday
Re-opens on Mon/Tues/Fri
Sunday & Holidays
Sunday
Close
Open
Gongyo
7:30 AM
Gongyo
7:30 AM
Gongyo
7:30 AM
Gongyo
7:30 AM
7:30 AM
Gongyo
9
2
30
23
16
Thursday
Gongyo
7:30 AM
Chanting Mtg
7:00 PM
Gongyo
7:30 AM
Chanting Mtg
7:00 PM
Gongyo
7:30 AM
Chanting Mtg
7:00 PM
Gongyo
7:30 AM
Chanting Mtg
7:00 PM
Gongyo
7:30 AM
Chanting Mtg
7:00 PM
Friday
18
Flushing Temple Closed
25
Flushing Temple Closed
17
24
31
11
Flushing Temple Closed
Flushing Temple Closed
4
10
3
Saturday
August 2012
Myosetsuji Temple
Manhattan
Temple Closed
Manhattan
Temple Closed
Manhattan
Temple Closed
Manhattan
Temple Closed
26
19
12
5
Mon/Tues/Thurs/Fri
Wednesday/Sunday
Saturday
Sunday
8:30 PM
4:00 PM
6
3:00 PM
Tuesday
14
7
8
1
15
Manhattan
Temple Closed
Manhattan
Temple Closed
Wednesday
Intro Mtg
7:00 PM
Intro Mtg
7:00 PM
Intro Mtg
7:00 PM
9
2
16
Thursday
Chanting Mtg
7:00 PM
Chanting Mtg
7:00 PM
Chanting Mtg
7:00 PM
Friday
28
29
Manhattan
Koto
Hokkeko
Chanting Mtg Chanting Mtg Temple Closed
7:00 PM
7:00 PM
27
Intro Mtg
7:00 PM
30
Chanting Mtg
7:00 PM
Uptown Cleanup
Kosen-rufu Chanting
4
31
24
17
25
Brooklyn Cleanup
Group Memorial
10:00 AM
Evening Gongyo 2:00 PM
Bronx Cleanup
Gongyo 10:00 AM
Evening Gongyo 2:00 PM
18
10:00 AM
Evening Gongyo 2:00 PM
11
10
Midtown Cleanup
Oko Ceremony 10 AM
Evening Gongyo 2:00 PM
3
Saturday
August 2012
Manhattan Branch
23
22
21
20
Chanting Mtg
Intro Mtg
Manhattan
Study Mtg
Hokkeko
7:00 PM
Temple Closed 7:00 PM
Chanting Mtg 7:00 PM
7:00 PM
Manhattan
Koto
Hokkeko
Chanting Mtg Chanting Mtg Temple Closed
7:00 PM
7:00 PM
13
Study Mtg
Hokkeko
Chanting Mtg 7:00 PM
7:00 PM
9:00 AM
Monday
Closed
Close
Open
N ICHIREN S HOSHU
M YOSETSUJI T EMPLE
143-63 Beech Ave.
(Entrance on Parsons Blvd.)
Flushing, NY 11355
(718) 961 7269
M ANHATTAN B RANCH
T EMPLE
402 West 40th Street
New York, NY 10018
VISIT
US O NLINE
AT :
W W W . N S T N Y . O RG
S UBS CRI BE T O THE
N ICHI REN S HOS HU
M ONTHLY
M A GAZIN E T ODAY !
MYOSETSUJI TEMPLE
143-63 Beech Ave. Flushing, NY 11355
Rev. Shinga Takikawa, Chief Priest
Rev. Josetsu Iwakiri, Assistant Priest