Page 1


The Liturgy of Nichiren Shoshu

Nichiren Shoshu Head Temple Taiseki-ji Edition


Introduction To Gongyo The Significance of Gongyo In Nichiren Shoshii, the most important significance of Gongyo can be found within the titles and meanings of the actual sentences of the Silent Prayers, The First Prayer is an offering to the Shoten Zenjin, who are nourished by the flavor of the Law of My6ho-Renge-Ky6, The Second Prayer is an offering to the Dai-Gohonzon, the only true and absolute, o11hodox 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 Daish6nin and the Treasure ofthe PriestNikk6 Sh6nin, Nichimoku Shonin and all the other successive High Priests of Nichiren Sh6shl1. 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 enlightenmentin this and all future lives. In the Fifth Praver weprayforall ofourdeceascd ancestors. comme~c足 ing with our fathers, mothers, hrothers and sisters, and conclude 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

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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 correlates to our repaying of our debt of gratitude to our parents, ancestors and again, all existence. The third Significance is that it is only this Gongyo which is based on the transmission of the inheritance and ceremonies (kegi) of the Daishonin'5 Buddhism. It is the basis of faith for the only truly significant practice in the age of llJappo, as taught by the Buddha. The fourth Significance is that when we do Gongy6, we bathe ourselves in the benefits ofthe Gohonzon and develop life conditions of happiness. Gongy6 is the source and generative power through which we attain Buddhahood. The fifth significance is that through our daily practice of Gongyo, we are able to polish our minds and bodies, eradicate the slanders from our impure and sullied hearts and bodies, and transform our lives, purifying the six senses. Herein lies the importance of Gongy6, We carry out our practice of Gongy6 as disciples

ii


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 "setza" fashion, cross-legged in western style, or in a chair. However, what is important to remember is that no matter which style one chooses, Gongyo should always be done out of profound respect for the Gohonzon. Therefore, one should sit up straight, placing the right and left hands together centrally on the chest in prayer, with both elbows resting evenly against the sides of the body. If one prefers to use a chair, then both feet should be properly touching the ground. One should not sit in such casual manners as sitting askew, having legs crossed or the like.

strongly and correctly, dearly pronouncing each word, syllable and letter. Wl1en reading the Silent Prayers, one should fully concentrate on Sincerely offering these prayers to the Gohonzon. During Gongyo. it sometimes occurs that one has random or distracted thoughts. However, we need not be swayed by such thoughts, but should rather have strong confidence that if we practice this Buddhist training 10 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 and most concentrated Gongyo possible. As a standard rule, we conduct Gongyo twice daily, once in the morning and once in the evening. Wbile there is no set or particular time that we must do Gongyo, we should choose a time that is most convenient according to lifestyle, and exert ourselves to make Gongyo the most important aspect of daily life.

Wben reciting Daimoku or Gongyo, eyes should be focused on the character" My() ,. in the center ofthe 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

iii

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Pronunciation Guide Here is a guide to Japanese pronunciation. Vowels a e 0,0 u,u y ai ui ei

as in father as in let as in machine as in post as in rule as in yes as in "I" as in Louie as in "lei"

Consonants ch g s sh ts z r

as in cherry as in go as in just as in say as in shell as in gets as in needs as in the Spanish name Ricardo

'h' is always sounded-note the difference between yaku and hyaku. Long marks over the 0 (0) and u eli) do not change their pronunciation, but indicate a spelling differentiation in Japanese. The sign, , indicates the elision of two words or syllables, e.g., on pg. 1, "but chi-e" is an elision of "butsu chi-e." On page 22, at the beginning ofthe "Jigage" section, the first syllable ofthe elidedword "bud'路路路路 rai" is pronouncedlike the tlrst syllable ofthe word "Buddha," except that the "d'" is clipped short. Hyphens are used to divide words into one beat syllables. There will generally be one Chinese character per beat in the rhythm of Gongyo, with the following exceptions: v

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Siiigi, p.22 (one beat) Because each syllable or group of syllables is a word or phrase which contains profound meaning, mispronunciation of a word will change the meaning of the sutra. Hence, each syllable should be pronounced separately and distinctly. Words have been hyphenated to aid rhythm and pronunciation. These instructions are intended as guidelines. To master Gongyo, there is no substitute for learning from one who has mastered it.

vi


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 Jury() 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-RengeKyo 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 Pliests). Face east, chant Nam-Myoho-Renge-Kyo three times, bow, and recite part A. The portion of part A from "Sbo-i s!Jo-!JiY to "nyo ze bon-makku-kyo to" is always repeated three times. Bow after the third recitation. Recite the title of the Juryo chapter

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(first twO lines of pal't B), omit 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路Renge-Kyo, i.e.. chant Namu, breath, chant JVlyoho-RengeKy{), Namu, breath, chant Myoho-Renge-Kyo, Namu, breath. chant My{)hf)-Renge-Kyo). Bow. chant Nam-Myoho-Renge-Kyo three times and while bowed. offer the tlrst Silent Prayer. (I11e 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, C, chant three prolonged Daimoku and bow. Sound bell tlve times, chant Nam-MyohoRenge-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-Ky6 three times,

viii


and offer the third Silent Prayer.

Fourth Prayer Sound hell, recite part A. Sound hell, 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-RengeKyo). To end the recitation ofDaimoku, sound 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 hell and conclude Gongyo by chanting Nam-My6ho-Renge-Kyo three times and bowing.

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t,-

Silent Prayers

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First Prayer

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Offering to the Shoten Zenjin

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I sincerely pray that Daibontenno, Taishakutenno, Dainittenno, Daigattenno, Daimyojotenno and aU the other Shoten Zenjin, sworn guardians of the Lotus Sutra, may increasingly be nourished by the power oL\1.yoh6-Renge-Kyo, so that they will be able to continuaUyprotect those who embrace True Buddhism.

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31

Chant: Nam-1'41yoho-Renge-Kyo, NamiHyoho-Renge-Kyo, Nam-Myoho-Renge-Kyo

32


Second Prayer

Offering to the Dai-Gohonzon I express my sincere devotion to the OaiGohonzon-the soul of the ]uryo chapter of the Essential Teachings and the Supreme Law concealed within its depths, the fusion of the realm of the Original Infmite Law and the inherent wisdom within the Buddha of Kuon Ganjo, the manifestation of the Buddha of Intrinsically Perfect Wisdom, the etemal coexistence ofthe Ten W orIds, the entity of Ichinen Sanzen, the oneness of the Person and the Law, and the Supreme Object of Worship of the High Sanctuary. I also express my heartfelt gratitude for Its beneficence and pray that Its profound benevolent power may ever more widely prevaiL Chant: Nam-Myobo-Renge-Kyo, NamMyobo-Renge-Kyo, Nam-Alyobo-Renge-Kya

Third Prayer Offering to Nichiren Daishonin and the Successive High Priests I express my sincere devotion to the Founder of True Buddhism, Nichiren Daishonin. the boundlessly compassionate Buddha who revealed the True Cause of Original Enlightenment; who possesses the Three Enlightened Properties, and whose Three Enlightened Properties comprise His single being; whose beneficence transcends the Three Existences; and who possesses the Three Virtues of sovereign, teacher, and parent. I also express my heartfelt grJtitude for His beneficence and pray that His profound benevolent power may ever more widely prevaiL Cbant: Nam-illyobo-Renge-Kyo, NamMyobo-Renge-Kyo, Narn-Atlyobo-Renge-Kyo I express my sincere devotion to the Second High Priest Byakuren Ajari Nikko Shonin, the first among the Treasure of the Priest and the Great Master of Propagation who directly received the Living Essence ofthe True Buddha from Nichiren Daishi:inin. I also express my heartfelt gratitude for His beneficence and pray that His profound benevolent power may ever more widely prevaiL Cbant: Nam-lvlyobo-Renge-Kyo, NamAlyl5bo-Renge-Kyo, Nanh'l;Iyoho-Renge-Kyo

33

34


I express my sincere devotion to the Third High Priest Niidakyo Ajari Nichimoku Shonin, the Master of the Seat of the Law, who directly inherited the Living Essence from Nikko Shonin. I also express my heartfelt gratitude for His beneficence and pray that His profound benevolent power may ever more widely prevail.

Fourth Prayer

Prayer For Worldwide Propagation I sincerely pray for the attainment of the Great Aspiration of the True Buddha - Kosen-rufu, the worldwide propagation of the Buddhism ofthe True Cause through the power ofMyohoRenge-Kyo.

(Silently): Nam-Myoho-Renge-Kyo, NamjlJyohi5-Renge-Kyo, Nam-ll/~yoho-Renge-Kyo

Chant: Nam-jl~J}oho-Renge-Kyo, Narn-MyohoRenge-Kyo, Narn-ltIyobo-Renge-Kyo

I express my sincere devotion to the Fourth HighPriestNichido Shon1n, the Fifth HighPriest Xichigyo Shonin and all the successive High Priests, who have inherited and correctly handed down the Living Essence. I also express my heartfelt gratitude for Their beneficence and pray that Their profound benevolent power may ever more widely prevail.

I pray to eradicate my many past and present slanders against the taw, and to continually purify and deepen my faith and practice so that I may attain enlightenment in this and all future existences.

Chant: Nam-iHyohi5-Renge-Kyo, Nam-Myohi5Renge-Kyo, Nam-ll~l'ohi5-Renge-Kyo

35

(Olfer personal prayers here.) Chant: Nam-llJyoho-Renge-Kyo, Nam-i},lyohoRenge-Kyo, Nam-Myoho-Renge-Kyo

36


Fifth Prayer

Memorial Prayers for the Deceased I pray that all my deceased relatives, all deceased Nichiren Shoshu believers, and all others who have departed this life may attain Buddhahood through the power of Myoh6Renge-Kyo. Nam-Myoh6-Renge-Kyo. (Offer special memorial prayers while sounding the bell continuously.) Chant: Nam-llfyoho-Renge-Kyo, Nam-MyohoRenge-Kyo, Nal1hlfyoho-Renge-Kyo

May the impartial benefits of Myoh6-RengeKyo spread equally to the farthest reaches of the universe so that I, together with all other existence, may attain the tranquil state of enlightened life. Chant: Nam-illyoho-Renge-Kyo, Nam-MyohoRenge-Kyo, Nam-Myohi5-Renge-KJlo

37


Gongjo knjizica Niciren Sosu  

Liturgija Niciren Sosu

Gongjo knjizica Niciren Sosu  

Liturgija Niciren Sosu

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