Dear New Member:
We sincerely welcome you to begin the faith and practice of Nichiren Shoshu Buddhism.
Our founder, The True Buddha, Nichiren Daishonin, teaches us that encountering True Buddhism is not a coincidence, but the result of a profound connection formed in the distant past. To encounter the True Buddhism at this moment in your life is a great fortune and a deeply precious karmic relationship.
In Buddhism, all events occur according to the law of cause and effect. The various circumstances and experiences that arise in our lives result from causes we have accumulated in the past. At the same time, our actions in the present create the causes for our future results. Understanding the law of cause and effect and accumulating good causes is the path to true happiness.
Buddhism also teaches that life does not exist only once. Rather, life continues through the three existences of past, present, and future. Our current life exists within this continuous flow of life from the past. The faith and actions we take in this moment become the key factors that shape our future happiness. Therefore, believing in and practicing True Buddhism now is a noble step that opens the path not only to happiness in this life, but also to happiness throughout our future lives.
The major practice of Nichiren Shoshu Buddhism is chanting Nam-Myoho-Renge-Kyo to the true object of worship, known as the Gohonzon, and performing morning and evening Gongyo (the daily practice of reciting the Liturgy of the Lotus Sutra).
The Gohonzon is the embodiment of the enlightened life of the True Buddha, Nichiren Daishonin. By chanting Nam-Myoho-Renge-Kyo to the Gohonzon, our lives fuse with the life of the True Buddha, allowing us to bring forth the wisdom, courage, and compassion that exist within ourselves. Through the steady accumulation of this daily practice, we gain the power to overcome life's various sufferings and transform them into happiness.
Faith deepens gradually through your daily efforts. In the beginning, some things may be difficult to understand, but please continue your Buddhist practice. It is also helpful to communicate with the members who introduced you to Buddhism, the temple priests, and your fellow believers. By attending Sunday morning temple activities and local meetings, learning about faith and practice, and encouraging one another, your faith will gradually deepen and become firmly established. Nichiren Daishonin’s True Buddhism shows the path by which all people can build true happiness. By continuing daily faith and practice with sincerity, you will surely establish a life condition of unshakable happiness.
We sincerely pray that, through your journey in faith, you will experience the benefits and joy of practicing True Buddhism and build lasting happiness throughout the three existences of life.
The priests and believers of Myosetsuji Temple wholeheartedly support your journey of faith.
Sincerely,
Reverend Shingyo Kamichi
Chief Priest, Myosetsuji Temple
Before you begin practicing the recitation of Gongyo, please take a moment to familiarize yourself with the information below.
Introduction to Gongyo
The Significance of Gongyo
In Nichiren Shoshu, the most significant aspect of Gongyo lies in the titles and meanings of the Silent Prayers themselves. The First Prayer is an offering to the Shoten Zenjin, who are nourished by the flavor of the Law of Myoho-Renge-Kyo. The Second Prayer is an offering to the Dai-Gohonzon, the only true and absolute, orthodox Object of Worship of the Essential Teachings, which is the embodiment of the Person and the Law. We conduct the Third Prayer as an offering to the Treasure of the Buddha, Nichiren Daishonin, and the Treasure of the Priest Nikko Shonin, Nichimoku Shonin, and all the other successive High Priests of Nichiren Shoshu. In the Fourth Prayer, we pray for the attainment of the Great Aspiration of Kosen-rufu, the eradication of our past slanders against the Law, and our enlightenment in this and all future lives. In the Fifth Prayer, we pray for all of our deceased ancestors, commencing with our fathers, mothers, brothers, and sisters, and concluding with prayers for the salvation of all existence.
The second significance of doing Gongyo is the offering of our sincere requitals of gratitude to the Three Treasures of the Buddha, the Law, and the Priest. We offer the Second and Third Prayers in order to repay our debt of gratitude to the Three Treasures. The Fourth Prayer is to pray for the salvation of, and repay our debt of gratitude to, all existence, as well as to pray for the attainment of Kosen-rufu. The Fifth Prayer corresponds to our repayment of the debt of gratitude to our parents, ancestors, and, again, all existence.
The third significance is that this Gongyo alone is based on the transmission of the Daishonin's Buddhist inheritance and ceremonies (kegi). It is the basis of faith for the only truly significant practice in the age of Mappo, as taught by the Buddha.
The fourth significance is that when we do Gongyo, we bathe ourselves in the benefits of the Gohonzon and cultivate conditions for happiness. Gongyo is the source and generative power through which we attain Buddhahood.
The fifth significance is that through our daily practice of Gongyo, we can polish our minds and bodies, eradicate slander from our impure, sullied hearts and bodies, and transform our lives, thereby purifying the six senses. Herein lies the importance of Gongyo.
We carry out our practice of Gongyo as disciples and believers of Nichiren Daishonin, understanding and basing our practice on the aforementioned significances, thereby amassing great fortune in our lives while striving for the accomplishment of the Daishonin's original aspiration for Kosen-rufu.
Attitude and Posture During Gongyo
One should have a correct appearance, posture, and attitude when offering the recitation of Gongyo and Daimoku to the Gohonzon. One may sit either in the traditional Japanese ''seiza'' fashion, cross-legged in western style, or in a chair. However, it is important to remember that, no matter which style one chooses, Gongyo should always be performed out of profound respect for the Gohonzon. Therefore, one should sit up straight, placing the right and left hands together at the center of the chest in prayer, with both elbows resting evenly against the sides of the body. If one prefers to use a chair, both feet should be firmly on the floor. One should not sit in such casual manners as sitting askew, having legs crossed, or the like.
When reciting Daimoku or Gongyo, eyes should be focused on the character “Myo” in the center of the Gohonzon; one’s voice should have a speed that is properly matched to the rhythm of one's breathing and be of a medium volume. One should chant strongly and correctly, clearly pronouncing each word syllable and letter. When reading the Silent Prayers, one should concentrate fully on sincerely offering them to the Gohonzon.
During Gongyo, one sometimes has random or distracted thoughts. However, we need not be swayed by such thoughts; rather, we should have strong confidence that if we practice this Buddhist training with this marvelous Gohonzon with correct faith, without a doubt, we will all be able to manifest the greatest of benefits in our lives. Day by day, we should carry out our practice with a fresh spirit and put forth our utmost effort to do the best, most concentrated Gongyo possible.
As a standard rule, we conduct Gongyo twice daily, once in the morning and once in the evening. While there is no set or particular time that we must do Gongyo, we should choose a time that is most convenient according to our lifestyle and exert ourselves to make Gongyo the most important aspect of daily life.
How to do Gongyo
Gongyo consists of a series of prayers. Recite all five prayers in the morning. In the evening, recite the second, third and fifth prayers only. For convenience, the sutra book is divided into four sections:
A - Excerpt from the Hoben chapter, p. 1-4.
B - Chogyo or prose section of the Juryo chapter, p. 5-22.
C - Jigage or verse section of the Juryo chapter, p. 22-31.
D - Silent Prayers, p. 32-37.
Here is the order of recitation.
First Prayer
Face the Gohonzon, chant Nam-Myoho-Renge Kyo three times (Daimoku Sansho), bowing in reverence to the Three Treasures of True Buddhism (the True Buddha, Nichiren Daishonin, the True Law, Nam-Myoho-Renge-Kyo, and the Priest, i.e., Nikko Shonin, Nichimoku Shonin, and each of the successive High Priests). Face east, chant Nam-Myoho-Renge Kyo three times, bow, and recite part A. The portion of part A from "Sho-i sho-ho” to "nyo ze hon-makku-kyo to" is always repeated three times. Bow after the third recitation. Recite the title of the Juryo chapter (first two lines of part B), omit the remainder of part B, and recite part C, bowing at the end of part C. Chant three prolonged Daimoku (Hiki-Daimoku, which is pronounced Namu-Myoho-Renge-Kyo, i.e., chant Namu, breath, chant Myoho-Renge-Kyo, Namu, breath, chant Myoho-Renge-Kyo, Namu, breath, chant Myoho-Renge-Kyo). Bow, chant Nam-Myoho-Renge-Kyo three times, and while bowed, offer the first Silent Prayer. (The bell is not rung during the first prayer.)
Second Prayer
Face the Gohonzon, sound bell seven times. Recite part A, sound bell three times. Recite parts B and C, chant three prolonged Daimoku, and bow. Sound bell five times, chant Nam-Myoho-Renge-Kyo three times, bow, and offer the second Silent Prayer. This is the only time that the whole sutra is recited straight through. (The places indicated for bowing in the first prayer are the same for all five prayers. The number of times the bell should be struck is always the same as indicated above, except as indicated in the fifth prayer.)
Third Prayer
Sound bell, recite part A. Sound bell, recite first two lines of part B, omit remainder of B, and recite part C. Chant three prolonged Daimoku, sound bell, chant Nam-Myoho-Renge-Kyo three times, and offer the third Silent Prayer.
Fourth Prayer
Sound bell, recite part A. Sound bell, recite first two lines of part B, omit remainder of B, and recite part C. Chant three prolonged Daimoku, sound bell, chant Nam-Myoho-Renge-Kyo three times, and offer the fourth Silent Prayer.
Fifth Prayer
Sound bell, recite part A. Sound bell, recite first two lines of part B, omit remainder of B, and recite part C. Sound bell seven times, while beginning the chanting of Daimoku (Nam-Myoho-Renge-Kyo). To end the recitation of Daimoku, sound the bell with each syllable of the last Myoho-Renge-Kyo and bow. chant Nam-Myoho-Renge-Kyo three more times, and while bowed, offer the fifth Silent Prayer. Sound bell and conclude Gongyo by chanting Nam Myoho-Renge-Kyo three times and bowing.