Placer Buddhist Church
3192 Boyington Road P.O.Box 349 Penryn, CA. 95663(916) 652-6139office@placerbuddhistchurch.org
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A Dharma Message by Rev. Yuki Sugahara
A Dharma Message by Rev. Yuki Sugahara
January 2026
January 2026
“Jōdo Shinshū and Shushō-e Service”
“Jōdo Shinshū and Shushō-e Service”
I am happy to greet the arrival of the New Year together with all of you. I sincerely appreciate your continued support in the coming year. Even in Japan today, the traditional osechi culture is gradually fading, but I wonder how each of you welcomed the New Year.
I am happy to greet the arrival of the New Year together with all of you. I sincerely appreciate your continued support in the coming year. Even in Japan today, the traditional osechi culture is gradually fading, but I wonder how each of you welcomed the New Year.
Across Japan, temples of many Buddhist traditions observe a service called Shushō-e (the traditional New Year’s Buddhist observance). In the Hongwanji tradition, the Shushō-e is conducted in the Amida’s Hall, followed by the Gantan-e (New Year’s Day Service) in the Founder’s Hall. While the meaning of Shushō-e differs from school to school, in many traditions it has become an occasion to wish for outcomes such as abundant harvests and peace and well-being for all in the coming year. But how is it understood within Jōdo Shinshū?
Across Japan, temples of many Buddhist traditions observe a service called Shushō-e (the traditional New Year’s Buddhist observance). In the Hongwanji tradition, the Shushō-e is conducted in the Amida’s Hall, followed by the Gantan-e (New Year’s Day Service) in the Founder’s Hall. While the meaning of Shushō-e differs from school to school, in many traditions it has become an occasion to wish for outcomes such as abundant harvests and peace and well-being for all in the coming year. But how is it understood within Jōdo Shinshū?
Certainly, having plenty of food due to rich harvests and living peacefully without conflict is something anyone would welcome. However, in Jōdo Shinshū, we do not make petitions or requests to the Buddha for such outcomes. Why not? Because such wishes naturally arise from our own self-centered calculations—thoughts centered on what is convenient for me. And from this comes the feeling, “I prayed, I wished—so this is my achievement.” Yet the very essence of Buddhism has always been the negation of this self-centered mentality.
Certainly, having plenty of food due to rich harvests and living peacefully without conflict is something anyone would welcome. However, in Jōdo Shinshū, we do not make petitions or requests to the Buddha for such outcomes. Why not? Because such wishes naturally arise from our own self-centered calculations—thoughts centered on what is convenient for me. And from this comes the feeling, “I prayed, I wished—so this is my achievement.” Yet the very essence of Buddhism has always been the negation of this self-centered mentality.
Does this mean that what other Buddhist schools do is wrong? Not at all. Other schools have their own teachings and perspectives, and there is no need for us to deny them. At the same time, even if a certain practice is appropriate in another tradition, bringing it into Jōdo Shinshū may lead to misunderstanding.
Does this mean that what other Buddhist schools do is wrong? Not at all. Other schools have their own teachings and perspectives, and there is no need for us to deny them. At the same time, even if a certain practice is appropriate in another tradition, bringing it into Jōdo Shinshū may lead to misunderstanding.
During the Edo period, there was a Higashi Honganji scholar-priest named Kōgatsu-in Jinrei. In his commentary on the Kaigemon—a text that corresponds to what we call the Ryōgemon—he explains the term “miscellaneous practices.” To illustrate his point, he writes: “Although daikon raddish is ordinarily a wholesome food, when one takes the
During the Edo period, there was a Higashi Honganji scholar-priest named Kōgatsu-in Jinrei. In his commentary on the Kaigemon—a text that corresponds to what we call the Ryōgemon—he explains the term “miscellaneous practices.” To illustrate his point, he writes: “Although daikon raddish is ordinarily a wholesome food, when one takes the
medicine jiō (Rehmannia root), one must not eat it.”
medicine jiō (Rehmannia root), one must not eat it.”
Daikon promotes digestion and is generally good for the body, yet when taken together with certain medicines, it can diminish their effectiveness. Jinrei used this everyday example to show that—even though something may be good in general—when we receive the “medicine” of Namo Amida Butsu, practices regarded as wholesome in other traditions can instead become hindrances.
Daikon promotes digestion and is generally good for the body, yet when taken together with certain medicines, it can diminish their effectiveness. Jinrei used this everyday example to show that—even though something may be good in general—when we receive the “medicine” of Namo Amida Butsu, practices regarded as wholesome in other traditions can instead become hindrances.
In Jōdo Shinshū, we receive the wondrous medicine of “Namo Amida Butsu.” Within this path, making petitions to buddhas or bodhisattvas is classified as a “miscellaneous practice.” As noted earlier, this classification reflects the standpoint of our tradition. Other schools have their own perspectives, and it is not our role to say, “That is wrong!” or “That is a miscellaneous practice!”
In Jōdo Shinshū, we receive the wondrous medicine of “Namo Amida Butsu.” Within this path, making petitions to buddhas or bodhisattvas is classified as a “miscellaneous practice.” As noted earlier, this classification reflects the standpoint of our tradition. Other schools have their own perspectives, and it is not our role to say, “That is wrong!” or “That is a miscellaneous practice!”
Near the end of the Ryōgemon, we encounter the phrase “the sacred precepts that have been established.” I was curious about this and once looked into what “precepts” refers to here. According to the commentary in The Collected Works of Jōdo Shinshū Scriptures (Japanese text), it means following the three, six, or eight articles found in texts such as Rennyo’s Letters. Jinrei’s explanation likewise notes that these precepts correspond to those found in the Sixth Letter of the Second Fascicle and the Tenth Letter of the Third Fascicle of Rennyo’s Letters.
Near the end of the Ryōgemon, we encounter the phrase “the sacred precepts that have been established.” I was curious about this and once looked into what “precepts” refers to here. According to the commentary in The Collected Works of Jōdo Shinshū Scriptures (Japanese text), it means following the three, six, or eight articles found in texts such as Rennyo’s Letters. Jinrei’s explanation likewise notes that these precepts correspond to those found in the Sixth Letter of the Second Fascicle and the Tenth Letter of the Third Fascicle of Rennyo’s Letters.
When we read these letters, we find guidelines such as:
When we read these letters, we find guidelines such as:
• Do not disparage shrines, buddhas, or bodhisattvas.
• Do not disparage shrines, buddhas, or bodhisattvas.
• Do not slander other Buddhist schools or teachings.
• Do not slander other Buddhist schools or teachings.
• Pay taxes and fulfill one’s social obligations.
• Pay taxes and fulfill one’s social obligations.
These are practical, ethical teachings for daily life. Yet the letters conclude by reminding us that, as people who live the nembutsu, we should quietly cherish the truth that the Jōdo Shinshū teaching of the nembutsu is indeed a reliable and trustworthy path, and that we should live each day in gratitude for the Buddha’s benevolence.
These are practical, ethical teachings for daily life. Yet the letters conclude by reminding us that, as people who live the nembutsu, we should quietly cherish the truth that the Jōdo Shinshū teaching of the nembutsu is indeed a reliable and trustworthy path, and that we should live each day in gratitude for the Buddha’s benevolence.
Returning to the topic of Shushō-e, this spirit of gratitude for the Buddha’s working is precisely the meaning of the service in Jōdo Shinshū. As Rennyo Shōnin taught—“whether asleep or awake, recite Namo Amida Butsu”—we are to recognize that it is precisely because we are burdened with afflictions, Amida Tathāgata established the Primal Vow. Because we are such beings, we are not abandoned; and for that compassionate working, we express our gratitude.
Returning to the topic of Shushō-e, this spirit of gratitude for the Buddha’s working is precisely the meaning of the service in Jōdo Shinshū. As Rennyo Shōnin taught—“whether asleep or awake, recite Namo Amida Butsu”—we are to recognize that it is precisely because we are burdened with afflictions, Amida Tathāgata established the Primal Vow. Because we are such beings, we are not abandoned; and for that compassionate working, we express our gratitude.
In Jōdo Shinshū, it has long been said that we do not claim that “If you believe in Jōdo Shinshū, you will become this kind of person.” Why is that? Because when our focus becomes “becoming a certain type of person,” personal transformation becomes the goal—yet our transformation is not the cause of birth in the Pure Land.
In Jōdo Shinshū, it has long been said that we do not claim that “If you believe in Jōdo Shinshū, you will become this kind of person.” Why is that? Because when our focus becomes “becoming a certain type of person,” personal transformation becomes the goal—yet our transformation is not the cause of birth in the Pure Land.
Our birth is settled entirely through the working of Amida Tathāgata. Whether we change or do not change has no bearing on it.
Our birth is settled entirely through the working of Amida Tathāgata. Whether we change or do not change has no bearing on it.
Even so, when we look at those who walk this path, we often find people who live humbly, reflect honestly on their own conduct, and live in gratitude for Amida’s benevolence. So while we do not say, “Let us become like this,” I hope that throughout 2026 we may live each day in the spirit of “whether asleep or awake, recite Namo Amida Butsu.”
Even so, when we look at those who walk this path, we often find people who live humbly, reflect honestly on their own conduct, and live in gratitude for Amida’s benevolence. So while we do not say, “Let us become like this,” I hope that throughout 2026 we may live each day in the spirit of “whether asleep or awake, recite Namo Amida Butsu.”
Lastly, once again, I sincerely ask for your continued support throughout this year.
Lastly, once again, I sincerely ask for your continued support throughout this year.
Gassho,
Gassho,
Rev. Yuki
Rev. Yuki
The Placer Buddhist Church is located at 3192 Boyington Road in Penryn California, County of Placer. It is located at the scenic base of the foothills of the Sierra Nevada Mountains just off Interstate 80. It is approximately half way between San Francisco and Reno, Nevada.
The Placer Buddhist Church is located at 3192 Boyington Road in Penryn California, County of Placer. It is located at the scenic base of the foothills of the Sierra Nevada Mountains just off Interstate 80. It is approximately half way between San Francisco and Reno, Nevada.
The Church was founded in 1902 in the small foothills town of Penryn. The original church was near the center of town approximately 3 miles from its current location. The church moved to its current location in approximately 1963. The church is well known in the community for the annual food bazaar which is always held on the 4th weekend of September. The annual food bazaar started in 1964, just after the church moved to the new location.
The Church was founded in 1902 in the small foothills town of Penryn. The original church was near the center of town approximately 3 miles from its current location. The church moved to its current location in approximately 1963. The church is well known in the community for the annual food bazaar which is always held on the 4th weekend of September. The annual food bazaar started in 1964, just after the church moved to the new location.
The church supports many organizations such as the Placer Buddhist Women’s Association (PBWA), Sierra Bonsai Club, Dharma School, and Placer Ume Taiko Group. The church also holds various classes during the week including Buddhist Study Classes, Tai Chi, Obon dancing and exercise classes. See the church calendar for class times.
The church supports many organizations such as the Placer Buddhist Women’s Association (PBWA), Sierra Bonsai Club, Dharma School, and Placer Ume Taiko Group. The church also holds various classes during the week including Buddhist Study Classes, Tai Chi, Obon dancing and exercise classes. See the church calendar for class times.
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