Buddhist practice

Buddhist practice is the way that we manifest the Buddha’s teachings into action, and develop our own potential for enlightenment. Daily practice consists of Gongyo and Shodai. Shodai is chanting Nam-Myoho-Renge-Kyo to the Gohonzon for oneself and others. Gongyo is the recitation of portions of the Lotus Sutra in front of the Gohonzon, conducted morning and evening. A consistent practice, along with study, works to support faith and understanding of Buddhism. It also ensures that our life is always on the path of correct practice to overcome problems and suffering, that will ultimately lead us to enlightenment.

The meaning of Nam-Myoho-Renge-Kyo is so broad and deep that it cannot fit within the confines of definitions, however if translated simply, Myoho-Renge-Kyo is the ultimate Law or true entity of life permeating the universe. It also signifies the name of the True Buddha because the Law of Cause and Effect and life of the True Buddha are one. Another meaning of Myoho-Renge-Kyo is the essence and heart of the Lotus Sutra. “Nam” is the sanskrit word for respect and devotion, so when we chant “Nam-Myoho-Renge-Kyo” we are expressing our deepest respect and devotion to the Buddha, to the Universal Law of Cause and Effect, and to the essence of the Buddha’s teaching of the Lotus Sutra.

Myoho-Renge-Kyo is called the Mystic Law of cause and effect, because within it exists both the cause and the effect of attaining Buddhahood. “Renge” can be translated as Lotus Flower, and the Lotus Flower produces its flower and seeds at the same time, representing the simultaneity of cause and effect. The cause is to chant Nam-Myoho-Renge-Kyo and the effect is attaining enlightenment.

Even though Buddhahood exists within our lives, we are unaware of it until we begin to chant to the Gohonzon. It is by fusing with the life of the True Buddha that we can actualize Buddhahood in our own lives. Once we awaken this true entity within our lives we manifest the immeasurable wisdom and power to overcome adversity and develop enlightenment in our life. Just as the word “California” includes within it all the mountains, lakes, and people of California, Nam-Myoho-Renge-Kyo includes within itself all of the teachings and benefits of Buddhist practice. The depth and significance of chanting Nam-Myoho-Renge-Kyo cannot be fully explained but has to be experienced through actual practice to grasp the meaning and benefits within your own life.

Since the days of Nichiren Daishonin, the practice of Gongyo has consisted of the recitation of the Hoben and Juryo chapters of the Lotus Sutra and chanting the Daimoku of Nam-Myoho-Renge-Kyo. Nichiren Daishonin recited the Hoben and Juryo Chapters daily and states the following in “Recitation of the Hoben and Juryo Chapters”:

“Even though none of the chapters of the Lotus Sutra is negligible, out of all the twenty-eight chapters, the Hoben and Juryo chapters are particularly superior and praiseworthy. The remaining chapters are all like the branches and leaves [of these two chapters]. Therefore, for your regular practice, you should learn and recite the prose sections of the Hoben and Juryo chapters.”

“Even though none of the chapters of the Lotus Sutra is negligible, out of all the twenty-eight chapters, the Hoben and Juryo chapters are particularly superior and praiseworthy. The remaining chapters are all like the branches and leaves [of these two chapters]. Therefore, for your regular practice, you should learn and recite the prose sections of the Hoben and Juryo chapters.”

Chanting Nam-Myoho-Renge-Kyo is considered the primary practice and conducting Gongyo is considered the supplementary practice. The relationship between these two practices is often compared to how wood ash aids clear water, or how salt and vinegar enhance the flavor of rice or noodles. In this way, our supplementary practice of reciting the Sutra functions to augment the profound merit of our primary practice of chanting Nam-Myoho-Renge-Kyo. This foundation of practice in Nichiren Shoshu has been transmitted from Nichiren Daishonin to Second High Priest Nikko Shonin and on to each successive High Priest over the course of countless centuries to this day.

To grasp the spirit and significance of Gongyo one should first understand that Gongyo is conducted as an offering, and that each recitation through the Sutra coincides with a silent prayer of gratitude. It is only through the actual conducting of Sutra recitation and prayers that one broadens their understanding of this spirit and deepens their sense of gratitude over time.

1. The First Silent Prayer is an offering to the Shoten Zenjin, the benevolent deities such as the sun, the stars, the moon, and all natural phenomena, who are nourished by the chanting of Nam-Myoho-Renge-Kyo and provide protection in return.
2. The Second Silent Prayer is an offering to the Dai-Gohonzon, the Object of Worship in Nichiren Shoshu and the actual enlightened life of True Buddha Nichiren Daishonin.
3. The Third Silent Prayer is an offering to the Treasure of the Buddha, Nichiren Daishonin, and to the Treasure of the Priest; starting with Second High Priest Nikko Shonin, and followed by Third High Priest Nichimoku Shonin and all the successive High Priests of Nichiren Shoshu.
4. The Fourth Silent Prayer is for the attainment of the Buddha’s great aspiration of Kosen-rufu, true peace and stability in the world, the changing of our karma, and for our enlightenment in this and all future lives.
5. The Fifth Silent Prayer is devoted to prayers for the enlightenment of our deceased ancestors, fellow Hokkeko believers, and all those who have passed on from this life. It concludes with the prayer that the benefits of Myoho-Renge-Kyo spread equally throughout the entire universe so that all existence can attain the tranquil state of enlightened life together.

We are so fortunate to have the opportunity to develop our lives on the path towards enlightenment through Buddhist practice. Conducting Gongyo enables us to offer our gratitude to Nichiren Daishonin for his profound compassion, and to the lineage of Successive High Priests who have protected and perpetuated the Buddha’s teachings so we can practice Buddhism today precisely as he taught. Furthermore, Gongyo deepens our understanding of the profound relationship of influence between ourselves and the environment, and the many ways we are supported and protected in our lives. Through memorial prayers for our ancestors, family and friends we begin to feel a greater appreciation for all those who have contributed towards our lives, and see how our actions support their lives as well. With sincere prayers for the achievement of Kosen-rufu, we develop confidence that the accumulation of our daily efforts to develop ourselves and help others through Buddhist practice naturally contributes to the achievement of true peace and stability in the world.

Lastly, so that we never develop a practice of obligation or empty motions, it is important to remember that Gongyo is a daily opportunity to bathe ourselves in the benefit and good influence of the Gohonzon, purify our six sense organs, change our karma positively, and develop lives of unshakeable happiness based on true stability of mind.

During Gongyo and chanting one may either kneel or sit in a chair, however with either style, what is most important is conducting Gongyo with profound respect for the Gohonzon. This attitude of respect is manifested in our posture by sitting with a straight back and placing our hands together over our heart in prayer. If one prefers to sit in a chair, then both feet should be properly touching the ground, and their legs should not be crossed or askew.

While chanting one’s eyes should be focused on the character “Myo” in the center of the Gohonzon. Gongyo and chanting should generally be conducted at a medium speed and volume, pronouncing each syllable clearly. When reading the Silent Prayers, one should fully concentrate on sincerely offering these prayers to the Gohonzon.

Many people think that their mind is supposed to be empty during Buddhist practice, but in fact, this is not possible and it is very normal to have many thoughts in our mind during Gongyo and chanting. To avoid becoming distracted or swayed by scattered thoughts, we should always come back to these principles of posture to refocus our mind. Continuously upholding respectful posture in this way enables us to sincerely fuse with the Gohonzon and accumulate virtue and wisdom in our lives.

Gongyo is conducted twice daily, once in the morning and once in the evening, to begin our day with the positive influence of the Buddha and end our day with the positive influence of the Buddha. We should consider Gongyo and chanting as the foundation for our life and establish a routine that enables us to uphold Gongyo regularly with consistency.

Learn how to conduct Gongyo here.