Adapted from Raihai Seten Nichiren Shu Service Book Companion 2000 by Los Angeles Nichiren Shu Beikoku Sangha Association and Nichiren Shu Gongyo Book of San Jose Nichiren Buddhist Temple The beautiful Gohonzon on the previous page was inscribed by Nichiren Shonin in November of 1280, and bestowed on his disciple Nissho. It is currently kept at Myohokke Temple in Tamazawa, Japan Shakyamuni Buddha Siddhartha Gautama 463 BCE - 383 BCE The Messenger of the Buddha Nichiren Shonin 1222 - 1282 Morning & Evening Recitation 1. Bow with hands in gassho. 2. Odaimoku Sansho 3. Kanjo - Requesting Buddhas, Bodhisattvas and Nichiren Shonin to present themselves. 4. Kaikyo-ge - Verses for Opening the Sutra. 5. Hoben-pon - Chapter 2 6. Nyorai Juryo Hon - Chapter 16 7. Nyorai Juryo Hon Ge - Chapter 16, Gathas 8. Writings of Our Founder and/or Devotion 9. Chanting of Daimoku 10. Hotoge - Difficulty of Retaining the Sutra 11. Eko - Prayer 12. Shiguseigan - Four Great Vows 13. Devotion to the Three Treasures 14. Dismissal - Yui gan sho... 15. Odaimoku Sansho Pronunciation Guide Vowels Consonants A as in father CH as in chair E as in egg G as in go I as in machine J as in jewel O as in north S as in sun U as in rule SH as in show Y as in yes Z as in zebra UI as in louie H is always sounded AI like the English I Opening Homage Namu Myoho Renge Kyo Namu Myoho Renge Kyo Namu Myoho Renge Kyo Kanjo (Place your hands together in gassho) Tsutsushinde kanjo shitatematsuru Namu rinnen gusoku mizou daimandara Gohonzon, Namu kuonjitsujo honshi Shakamuni-butsu, Namu shomyo Hokke Taho Nyorai, Namu jippo hunjin sanze sho butsu, Namu byododai-e ichijo Myohorengekyo, Namu Jogyo, Muhengyo, Jyogyo, Anryugyo to, Beshshitewa mappo nogu no Daidoshi koso Nichiren Daibosatsu, Kaigai guzu no senshi Nichiji Shonin, Honge guzu no senshi sentetsu, Hokekyo ogo no shoten zenjin to, Raito dojo gohomi noju. Namu Myoho Renge Kyo Kaikyo-ge Mu jo jin jin mi myo no ho wa, Hyaku sen man go ni mo a hi ta te ma tsu ru ko to kata shi, Ware ima ken mon shi ju ji su ru ko to wo e ta ri, Negawa ku wa Nyo rai no dai ichi gi wo ge se-n, Shi goku no Dai jo shi gi su be ka ra zu, Ken mon soku chi, mina bo dai ni chika zu ku, No sen wa Ho shin, sho sen wa Hosshin, Shiki so no mon ji wa, sunawa chi ko re O jin na ri, Mu ryo no ku doku mina ko no kyo ni atsu ma re ri, Ko no yue ni ji zai ni, myo ni kun ji mitsu ni yaku su, U chi mu chi tsumi wo messhi zen wo sho zu, Mo shi wa shin, mo shi wa ho, to-mo ni butsu do o jo ze-n San ze no sho butsu, jin jin no myo den na ri, Sho jo se se, chi gu shi cho dai se-n Myo Ho Ren Ge Kyo. Wonderful Dharma of the Lotus Flower Sutra Ho ben pon. Dai ni. Expedient Means. Chapter 2. Ni ji Se son. Thereupon the World Honored One emerged quietly Ju san mai an jo ni ki. from his samadhi and said to Shariputra,The Wisdom Go Shari hotsu. Sho But chi e. of the Buddhas is profound and immeasurable. The Gate Jin jin mu ryo. Go chi e mon. to it is difficult to understand and difficult to enter. Their Nan ge nan nyu. Is sai sho mon. wisdom cannot be understood by any shravaka or Hyaku shi Butsu. Sho fu no chi. pratyekabuddha because the present Buddhas Sho i sha ga. attended on many hundreds of thousands Butsu zo shin gon. Hyaku sen of billions of past Buddhas, and practiced the man noku. Mu shu sho Butsu. the innumerable teachings of those Buddhas bravely and Jin gyo sho Butsu. strenuously to their far-flung fame until they Mu ryo do ho. attained the profound Dharma which you Yu myo sho jin. have never heard before, and also because Myo sho fu mon. they have been expounding the Dharma Jo ju jin jin. Mi zo u ho. according to the capacities of all living beings in such Zui gi sho setsu. various ways that the true purpose of their I shu nan ge. various teachings is difficult to understand. Shari hotsu. Go ju jo But chi rai. Shariputra! Since I became a Buddha, I have been Shu ju in nen. Shu ju hi yu. been expounding various teachings with various Ko en gon kyo. Mu shu ho ben. stories of previous lives, with various parables and with In do shu jo. various similes. I have been leading all living beings Ryo ri sho jaku. with innumerable expedients Sho i sha ga. Nyo rai in order to save them from various attachments, ho ben. Chi ken hara mitsu. because I have the power to employ expedients and Kai i gu soku. the power to perform the paramita of insight. Shari hotsu. Nyo rai chi ken. Shariputra! The insight of the Tathagatas is deep Ko dai jin non. and wide. The Tathagatas have all the states Mu ryo. Mu ge. Riki. Mu sho i. of mind towards innumerable living beings, unhindered Zen jo. Ge datsu. San mai. eloquence, powers, fearlessness, dhyana-concentrations, Jin nyu mu sai. emancipations and samadhis. They entered deep into Jo ju is sai. Mi zo u ho. boundlessness and attained the Dharma Shari hotsu. Nyo rai which you have never heard before. Shariputra! no shu ju fun betsu. The Tathagatas divide the Dharma into Gyo ses sho ho. various teachings and expound those teachings Gon ji nyu nan. to all living beings so skillfully, and with Ek ka shu shin. such gentle words, that the Shari hotsu. Shu yo gon shi. living beings are delighted. Shariputra! In short, Mu ryo mu hen. Mi zo u ho. the Buddhas attained the innumerable teachings which Bus shitsu jo ju. Shi. Shari hotsu. you have never heard before. No more, Shariputra, Fu shu bu setsu. Sho i sha ga. will I say because the Dharma attained by the Bus sho jo ju. Dai ichi ke u. Nan Buddhas is the highest truth, rare to hear and difficult ge shi ho. Yui Butsu yo Butsu. to understand. Only the Buddhas attained Nai no ku jin. Sho ho jis so. the Highest Truth, that is, the reality of all phenomena [Sho i sho ho. in regard to Nyo ze so. their appearances as such, Nyo ze sho. their natures as such, Nyo ze tai. their entities as such, Nyo ze riki. their powers as such, Nyo ze sa. their activities as such, Nyo ze in. their primary causes as such, Nyo ze en. their environmental causes as such, Nyo ze ka. their effects as such, Nyo ze ho. their recompence as such, and Nyo ze hon matsu ku kyo to.] their equality as such despite these differences. Text in [ ] is read or recited three times. Myo Ho Ren Ge Kyo. Wonderful Dharma of the Lotus Flower Sutra Nyo rai ju ryo hon. Dai ju roku. The Duration of the Life of the Tathagata. Chapter 16. Ni ji Butsu go sho bo satsu. Gyu Thereupon the Buddha said to the great multitude issai dai shu. Sho zen nan shi. including bodhisattvas and others, Good people! Nyo to to shin ge. Nyo rai jo tai Understand my sincere and infallible shi go. Bu go dai shu. Nyo to to words by faith! He said to the great multitude again shin ge. Nyo rai jo tai shi go. Understand my sincere and infallible words by faith! U bu go sho dai shu. Nyo to to He said to them once again, shin ge. Nyo rai jo tai shi go. Understand my sincere and infallible words by faith! Ze ji bo satsu dai shu. Thereupon the great multitude of bodhisattvas, Mi roku i shu. Gas sho byaku headed by Maitreya, joined their hands together and Butsu gon. Se son. Yui gan ses said to the Buddha, World Honored One, shi. Ga to to shin ju Butsu go. tell us! We will receive your words by faith. Nyo ze san byaku i. Bu gon. They said this three times. Then they said once again, Yui gan ses shi. Ga to to shin ju Tell us! We will receive your words by faith. Thereupon Butsu go. Ni ji Se son. Chi sho the World Honored One, seeing that they repeated bo satsu. San sho fu shi. their appeal even after they repeated it three times, Ni go shi gon. Nyo to tai cho. said to them, Listen to me attentively! I will tell you Nyo rai hi mitsu. Jin zu shi riki. about my hidden core and supernatural powers. Is sai se ken. Ten nin. The gods, humans and asuras Gyu a shu ra. Kai i kon in the world think that I, Shaka muni Butsu. Shus Shaku Shakyamuni Buddha, left the palace of the Shakyas, shi gu. Ko Ga ya jo fu on. sat at the place of enlightenment not far Za o do jo. Toku a noku ta ra from the City of Gaya, and attained Anuttara-samyak san myaku sam bo dai. Nen zen sambodhi forty and odd years ago. nan shi. Ga jitsu jo But chi rai. To tell the truth, good people, it is many hundreds Mu ryo mu hen. Hyaku sen man of thousands of billions of nayutas of kalpas noku. Na yu ta ko. Hi nyo go since I became the Buddha. Suppose someone smashed hyaku sen man noku. Na yu ta. into dust five hundred thousand billion nayuta A so gi. San zen dai sen se kai. asamkhya worlds, which were each composed of one Ke shi u nin. Mat chi mi jin. thousand million Sumeru worlds, and went to the east Ka o to bo. Go hyaku sen man carrying that dust. When they reached a world a noku. Na yu ta. A so gi koku. distance of five hundred thousand billion nayuta asamkhya Nai ge ichi jin. worlds from this world, they put a particle of the dust on Nyo ze to gyo. that world. Then they went on again to the east, and Jin ze mi jin. repeated the putting of a particle of the dust until the Sho zen nan shi. O i un ga. particles were exhausted. Good people! What do you Ze sho se kai. Ka toku shi yui think of this? Do you think that the number of worlds they kyo ke. Chi go shu fu. went through is conceivable, countable, or not? Mi roku Bo sat to. Maitreya Bodhisattva and others Ku byaku Butsu gon. Se son. said to the Buddha, "World Honored One! Ze sho se kai. Mu ryo mu hen. Those worlds are innumerable, uncountable, Hi san ju sho chi. Yaku hi shin riki inconceivable. No shravaka or pratyekabuddha sho gyu. Is sai sho mon. Hyaku could count them even by their shi Butsu. I mu ro chi. Fu no shi undefiled wisdom. We are now yui. Chi go gen shu. Ga to ju. on the stage of non-retrogression, A yui ot chi ji. O ze ji chu. Yaku but cannot count them either. sho fu datsu. Se son. Nyo ze sho World Honored One! Those worlds se kai. Mu ryo mu hen. are innumerable." Thereupon the Buddha said Ni ji Butsu go. Dai bo sas shu. to the great multitude of bodhisattvas, Sho zen nan shi. Kon to fun Good people! Now I will tell you clearly. myo. Sen go nyo to. Ze sho se Suppose those worlds, whether they were marked kai. Nyaku chaku mi jin. Gyu fu with the particles of the dust or not, were smashed into chaku sha. Jin ni i jin. Ichi jin ik dust. The number of kalpas which have elapsed since ko. Ga jo But chi rai. Bu ka o I became the Buddha is one hundred thousand billion shi. Hyaku sen man noku. nayuta asamkhyas larger than the number of dust particles Na yu ta. A so gi ko. Ji ju ze rai. produced. All this time I have been living in this Ga jo zai shi. Sha ba se kai. Saha World and teaching the living beings of this world by Sep po kyo ke. Yaku o yo sho. expounding the Dharma to them. I also have been leading Hyaku sen man noku. Na yu ta. and benefiting the living beings of one hundred thousand A so gi koku. Do ri shu jo. billion nayutas of asamkhya worlds outside this world. Sho zen nan shi. O ze chu gen. Good people! During this time I gave various names to Ga setsu Nen to But to. myself, for instance, Burning Light Buddha. I also U bu gon go. Nyu o ne han. said, That Buddha entered into nirvana. Nyo ze kai i. Ho ben fum betsu. I did all these things only as expedients. Sho zen nan shi. Nyaku u shu jo. Good people! When some people Rai shi ga sho. Ga i Butsu gen. came to me, I saw the strength of the power Kan go shin to. Sho kon ri don. of their faith and of the other faculties of theirs with the Zui sho o do. Sho sho ji setsu. eyes of the Buddha. Then I named myself differently, Myo ji fu do. Nen ki dai sho. and told them of the duration of my life differently, Yaku bu gen gon. To nyu ne han. according to their capacities. I also said to them, I shall U i shu ju ho ben. Setsu mi myo enter into Nirvana. I expounded the Wonderful Dharma ho. No ryo shu jo. Hok kan gi with these various expedients, and caused all shin. Sho zen nan shi. Nyo rai living beings to rejoice. Good people! When I saw that ken sho shu jo. Gyo o sho bo. some people of little virtue and of much defilement were Toku hak ku ju sha. I ze nin seeking the teachings of the Lesser Vehicle, I told them, setsu. Ga sho shuk ke. Toku a I renounced my family when I was young and noku ta ra san myaku sam bo attained Anuttara-samyak-sambodhi dai. Nen ga jitsu jo But chi rai. forty and odd years ago. In reality, I became the Buddha Ku on nyaku shi. Tan ni ho ben. in the remotest past as I previously stated. Kyo ke shu jo. Ryo nyu Butsu I told them so as an expedient to teach them, to lead them do. Sa nyo ze setsu. Sho zen into the Way to Buddhahood. Good people! All the sutras nan shi. Nyo rai sho en kyo den. that I expounded before were for the purpose of saving Kai i do das shu jo. all living beings. I told the stories of my previous lives Waku sek ko shin. Waku set [in some sutras] and the stories of the previous lives ta shin. Waku ji ko shin. of other Buddhas [in other sutras]. I showed my replicas Waku ji ta shin. Waku ji ko ji. [in some sutras], and my transformations [in other sutras]. Waku ji ta ji. Sho sho gon zetsu. I described my deeds [in some sutras], and the deeds of Kai jippu ko. Sho i sha ga. others [in other sutras]. All that I say is true, not false, Nyo rai nyo jit chi ken. because I see the triple world as it is. I see that the San gai shi so. Mu u sho ji. triple world is the world in which the living beings have Nyaku tai nyaku shutsu. neither birth nor death, that is to say, do not appear or Yaku mu zai se. disappear; that it is the world in which I do not appear or Gyu metsu do sha. Hi jitsu hi ko. from which, I do not disappear; that it is not real or unreal; Hi nyo hi i. Fu nyo san gai. and that it is not as it seems or as it does not seem. I do Ken no san gai. Nyo shi shi ji. not see the triple world in the same way as [the living Nyo rai myo ken. Mu u shaku beings of] the triple world do. I see all this clearly and myo. I sho shu jo. U shu ju sho. infallibly. The living beings are various in their natures, Shu ju yoku. Shu ju gyo. desires, deeds, thoughts and opinions. Therefore, I Shu ju oku so. Fun bekko. expounded the Dharma with various stories of previous Yoku ryo sho sho zen gon. lives, with various parables, similes and discourses, I nyakkan in nen. In order to cause all living beings Hi yu gon ji. Shu ju sep po. to plant the roots of good. I have never stopped Sho sa Butsu ji. Mi zo zam pai. doing what I should do. As I said before, it is Nyo ze ga jo But chi rai. very long since I became the Buddha. Jin dai ku on. Ju myo mu ryo. The duration of my life is innumerable, asamkhya A so gi ko. Jo ju fu metsu. kalpas. I am always here. I shall never pass away. Sho zen nan shi. Good people! The duration of my life, Ga hon gyo bo satsu do. which I obtained by the practice of the Bodhisattva Way, Sho jo ju myo. Kon yu mi jin. has not yet expired. It is twice as long as the length Bu bai jo shu. Nen kon hi jitsu of time previously stated. Although I shall never enter into metsu do. Ni ben sho gon. To Nirvana, I say to people of little virtue, I shall pass away. shu metsu do. Nyo rai i ze I teach them with this expedient. ho ben. Kyo ke shu jo. Sho i Why is that? It is because sha ga. Nyaku Buk ku ju o se. if they see me for a long time, Haku toku shi nin. Fu shu they will not plant the roots of good, but become zen gon. Bin gu ge sen. poor and base, and cling to the five desires Ton jaku go yoku. Nyu o oku so. so much that they will be caught in the nets of Mo ken mo chu. Nyak ken wrong views. If they think that I am always here, Nyo rai. Jo zai fu metsu. and do not think I shall pass away, they will become too Ben ki kyo shi. Ni e en dai. arrogant and lazy to realize the Fu no sho o. Nan zo shi so. difficulty of seeing me, and they will not Ku gyo shi shin. Ze ko Nyo rai. respect me. Therefore, I say to them I ho ben setsu. Bi ku to chi. Sho expediently, Bhikshus, know this! It is difficult to see a Butsu shus se. Nan ka chi gu. Buddha who appears in this world. Sho i sha ga. Sho haku toku nin. Why is that? It is because some people of little virtue Ka mu ryo hyaku sen man cannot see me even during many nok ko. Waku u ken Butsu. hundreds of thousands of billions of kalpas Waku fu ken sha. I shi ji ko. Ga while others can. Therefore, I say to them, sa ze gon. Sho bi ku. Nyo rai nan Bhikshus! It is difficult ka tok ken. Shi shu jo to. Mon to see a Tathagata. Those who hear this nyo ze go. Hit to sho o. Nan zo and know it is difficult to see me shi so. Shin ne rem bo. Katsu will adore me, admire me, and plant the roots of good. go o Butsu. Ben shu zen gon. Therefore, I say to them, Ze ko Nyo rai. Sui fu jitsu metsu. I shall pass away, although I shall not. Ni gon metsu do. U zen nan shi. Good people! All the Buddhas, all the Tathagatas Sho Butsu Nyo rai. Ho kai nyo do the same as I do. They expound their teachings for ze. I do shu jo. Kai jip pu ko. the purpose of saving all living beings. Therefore their Hi nyo ro i. Chi e so datsu. teachings are true, not false. I will tell you a parable. Myo ren ho yaku. There was once an excellent and wise physician. Zen ji shu byo. Go nin He was good at dispensing medicines and curing ta sho shi soku. Nyaku ju. Ni ju. diseases. He had many children, numbering ten, twenty, Nai shi hyaku shu. I u ji en. or a hundred. One day he went to a remote On shi yo koku. Sho shi o go. country on business. After he left home, the children On ta doku yaku. Yaku hotsu took poison. The poison passed into their bodies mon ran. En den u ji. Ze ji go and the children writhed in agony, rolling on the ground. bu. Gen rai ki ke. Sho shi on At that time the father returned home. Some children had doku. Waku ship pon shin. already lost their right minds while the Waku fu shis sha. Yo ken others still had not. All the children go bu. Kai dai kan gi. Hai ki saw their father in the distance and had great joy. mon jin. Zen nan non ki. Ga to They begged him on their knees, saying, You came back gu chi. Go buku doku yaku. safely. We were ignorant. We took poison by mistake. Gan ken ku ryo. Kyo shi ju myo. Cure us and give us back our lives! Bu ken shi to. Ku no nyo ze. Seeing his children suffering so much, the father E sho kyo bo. Gu ko yaku so. consulted books of prescriptions and collected good Shiki ko mi mi. Kai shitsu gu herbs having a good color, fragrance, and taste. soku. To shi wa go. Yo shi ryo He compounded a medicine by pounding and sieving the buku. Ni sa ze gon. Shi dai ro herbs and gave it to them, saying, This is a very good yaku. Shiki ko mi mi. Kai shitsu medicine. It has a very good gu soku. Nyo to ka buku. Soku color, smell and taste. Take it! It will remove jo ku no. Mu bu shu gen. the pain at once and you will not suffer any longer. Go sho shi chu. Fu shis shin ja. The children who had not lost their right minds Ken shi ro yaku. Shiki ko gu ko. saw that this excellent medicine had a good color and Soku ben buku shi. fragrance, took it at once, and were cured completely. Byo jin jo yu. Yo shis shin ja. But the children who had already lost their right minds Ken go bu rai. did not consent to take the medicine given to them. Sui yak kan gi mon jin. Although they rejoiced at seeing their father come home Gu shaku ji byo. Nen yo go and asked him to cure them, because they were so yaku. Ni fu ko buku. Sho i sha deluded they did not believe ga. Dok ke jin nyu. Ship pon that this medicine, having a good color and smell, shin ko. O shi. Ko shiki ko yaku. had a good taste. Ni i fu mi. Bu sa ze nen. The father thought, these children are pitiful. Shi shi ka min. I doku sho chu. They are so poisoned that they are deluded. Shin kai ten do. Sui ken ga ki. Although they rejoice at seeing me and Gu shak ku ryo. Nyo ze ko ask me to cure them, they do not consent to take yaku. Ni fu ko buku. Ga kon to this good medicine. setsu ho ben. Ryo buku shi Now I will have them take it yaku. Soku sa ze gon. Nyo to to with an expedient. He said to them, Know this! chi. Ga kon sui ro. Shi ji i shi. Now I am old and decrepit. I shall die soon. Ze ko ro yaku. Kon ru zai shi. I am leaving this good medicine here. Take it! Do not be Nyo ka shu buku. Mot tsu fu sai. afraid that you will not be cured! Having thus advised Sa ze kyo i. Bu shi ta koku. them, he went to a remote country again. Then he sent Ken shi gen go. home a messenger to tell them, Your father has just died. Nyo bu i shi. Ze ji sho shi. Having heard that their father had passed away from this Mon bu hai so. Shin dai u no. world, leaving them behind, they felt extremely sorry. Ni sa ze nen. Nyaku bu zai sha. They thought, If our father were alive, he would love and Ji min ga to. No ken ku go. protect us. Now he has deserted us and died in a remote Kon ja sha ga. On so ta koku. country. They felt lonely and helpless because they felt Ji yui ko ro. Mu bu ji ko. parentless and without shelter. Their constant sadness Jo e hi kan. Shin zui sho go. finally caused them to recover their right minds. They Nai chi shi yaku. Shiki ko mi mi. realized that the medicine had a good color, fragrance, and Soku shu buku shi. Doku byo kai taste. They took it, and were completely cured of the yu. Go bu mon shi. poison. On hearing that they had recovered their health, Shit chi toku sai. Jin ben rai ki. the father returned home and showed himself to them. Gen shi ken shi. Sho zen Good people! What do you think of this? Do you think nan shi. O i un ga. Ha u nin no. that anyone can accuse this excellent physician of Ses shi ro i. Ko mo zai fu. falsehood? No, World Honored One! The Buddha said, Hot cha. Se son. Butsu gon. I am like the father. Ga yaku nyo ze. Jo But chi rai. It is many hundreds of thousands of billions of nayutas Mu ryo mu hen. of asamkhyas of kalpas since I became the Buddha. Hyaku sen man noku. Na yu ta. In order to save the deluded people, I say expediently, A so gi ko. I shu jo ko. I ho ben I shall pass away. In order to save all beings, riki. Gon to metsu do. Yaku mu I say expediently, I shall pass away. u no. Nyo ho setsu ga. Ko mo No one will accuse me of falsehood by customary law. ka sha. Ni ji Se son. Yoku Thereupon, the World Honored One, ju sen shigi. Ni setsu ge gon. wishing to repeat what he had said, sang in gathas: Myo Ho Ren Ge Kyo. Wonderful Dharma of the Lotus Flower Sutra Nyo rai ju ryo hon. Dai ju roku. The Duration of the Life of the Tathagata. Chapter 16. Ji ga toku Butsu rai. It is many hundreds of thousands Sho kyo sho kos shu. of billions of trillions Mu ryo hyaku sen man. of asamkhyas of kalpas Oku sai a so gi. since I became the Buddha. Jo sep po kyo ke. For the past innumerable kalpas I have always Mu shu oku shu jo. been expounding the Dharma to many Ryo nyu o Butsu do. hundreds of millions of living beings in order Ni rai mu ryo ko. to lead them into the Way to Buddhahood. I do shu jo ko. In order to save the deluded people, Ho ben gen ne han. I expediently show my Nirvana to them. Ni jitsu fu metsu do. In reality I shall never pass away. Jo ju shi sep po. I always live here and expound the Dharma. Ga jo ju o shi. Although I always live here, I sho jin zu riki. with the deluded people, Ryo ten do shu jo. I disappear from their eyes Sui gon ni fu ken. by my supernatural powers. Shu ken ga metsu do. When they see me seemingly pass away, Ko ku yo sha ri. and make offerings to my relics, Gen kai e ren bo. and adore me, admire me, Ni sho katsu go shin. and become devout, upright and gentle, Shu jo ki shin buku. and wish to see me, Shichi jiki i nyu nan. with all of their hearts Is shin yoku ken Butsu. at the cost of their lives, Fu ji shaku shin myo. I reappear on Mt. Sacred Eagle Ji ga gyu shu so. with my Sangha, Ku shutsu Ryo ju sen. and say to them, Ga ji go shu jo. I always live here. Jo zai shi fu metsu. I shall never be extinct. I ho ben riki ko. I show my extinction to you expediently Gen u metsu fu metsu. although I never pass away. Yo koku u shu jo. I also expound the unsurpassed Dharma Ku gyo shin gyo sha. to the living beings of the other worlds Ga bu o hi chu. if they respect me, believe me I setsu mu jo ho. and wish to see me. Nyo to fu mon shi. You have never heard this, Tan ni ga metsu do. therefore, you thought that I pass away. Ga ken sho shu jo. I see the deluded people sinking Motsu zai o ku kai. in an ocean of suffering. Ko fu i gen shin. Therefore, I disappear from their eyes, Ryo go sho katsu go. and cause them to admire me. In go shin ren bo. When they adore me, Nai shutsu i sep po. I appear and expound the Dharma to them. Jin zu riki nyo ze. I can all do this by my supernatural powers. O a so gi ko. I live on Mount Sacred Eagle Jo zai Ryo ju sen. and also in other abodes Gyu yo sho ju sho. for asamkhya kalpas. Shu jo ken ko jin. The deluded people think, Dai ka sho sho ji. This world is in a great fire. Ga shi do an non. The end of the kalpa of destruction is coming. Ten nin jo ju man. In reality this world of mine is peaceful. On rin sho do kaku. It is filled with gods and humans. The gardens, Shu ju ho sho gon. forests, and stately buildings are adorned with Ho ju ta ke ka. various treasures; the jewelled trees have many Shu jo sho yu raku. flowers and fruits; the living beings are enjoying Sho ten kyaku ten ku. themselves; and the gods are beating heavenly Jo sa shu gi gaku. drums, making various kinds of music, U man da ra ke. And raining mandarava flowers San Butsu gyu dai shu. on the great multitude and me. Ga jo do fu ki. This pure world of mine is indestructible, Ni shu ken sho jin. but the deluded people think, U fu sho ku no. It is full of sorrow, fear and other sufferings. Nyo ze shitsu ju man. It will soon burn away. Ze sho zai shu jo. Because of their evil karmas, I aku go in nen. these sinful people will not be able Ka a so gi ko. to hear even the names of the Three Treasures Fu mon san bo myo. during asamkhya kalpas. Sho u shu ku doku. To those who have accumulated merit Nyu wa shichi jiki sha. and who are gentle and upright, Sok kai ken ga shin. and who see me living here Zai shi ni sep po. expounding the Dharma, Waku ji i shi shu. I say, The duration of my life Setsu Butsu ju mu ryo. is immeasurable. To those who Ku nai ken Bus sha. see me after a long time, I say, I setsu Butsu nan chi. It is difficult to see a Buddha. Ga chi riki nyo ze. I can do all this by the power of my wisdom. E ko sho mu ryo. The light of my wisdom knows no bounds. Ju myo mu shu ko. The duration of my life is immeasurable Ku shu go sho toku. kalpas. I obtained this longevity by ages Nyo to u chi sha. of practices. All of you who have Mot to shi sho gi. wisdom! Have no doubts about this! To dan ryo yo jin. Remove your doubts, have no more! Butsu go jip pu ko. My words are true, not false. Nyo i zen ho ben. The physician who sent a man expediently I ji o shi ko. to tell his deluded children of the death Jitsu zai ni gon shi. of their father, in order to cure them, was not Mu no sek ko mo. accused of falsehood, although he was alive. Ga yaku i se bu. In the same manner, I am the father of the Ku sho ku gen sha. world. I am saving all living beings I bon bu ten do. from suffering. Because they are deluded, Jitsu zai ni gon metsu. I say that I shall pass away although I shall not. I jo ken ga ko. If they always see me, Ni sho kyo shi shin. they will become arrogant and licentious Ho itsu jaku go yoku. and cling to the five desires Da o aku do chu. so much that they will fall into the evil regions. Ga jo chi shu jo. I know who is practicing the Way and who is not. Gyo do fu gyo do. Therefore, I expound various teachings Zui o sho ka do. to all living beings I setsu shu ju ho. according to their capacities. Mai ji sa ze nen. I am always thinking, I ga ryo shu jo. How shall I cause all living beings Toku nyu mu jo do. to enter into the unsurpassed Way Soku jo ju Bus shin. and quickly become Buddhas? Unso Tonae tatematsuru Myoho wa kore sanze shobutsu shosho no kyogai jogyo satta ryozen beppu no shinjo daiho nari. Hitotabi mo Namu Myoho Renge Kyo to tonae tatematsureba sunawachi ji no ichinen sanzen shokan joju shi jojakkodo genzen shi musa sanjin no kakutai araware warera gyoja issai shujo to onajiku hossho no do ni koshite jiju horaku sen Kono hoon o megurashite hokai ni juman shi sambo ni kuyo shi amaneku shujo ni hodokoshi daijo ichijitsu no kyogai ni irashime butsudo o gonjo shi shujo o riyaku sen. Chanting of Odaimoku Hotoge Shi-kyo nan ji_ nyaku zan ji_sha_ ga-soku kan gi_ sho-butsu yaku nen nyo-ze shin_nin sho-butsu sho_tan ze-soku yu myo ze-soku sho jin ze-myo ji-kai gyo-zu da_sha_ so-kui shit-toku mu-jo butsu-do no_o_rai se doku-ji shi-kyo ze-shin busshi ju jun zen ji_ butsu metsu do_go_ no ge go_gi_ ze-sho_ten nin se-ken shi_gen o-ku i_se_ no shu_yu_setsu issai ten nin kai o ku-yo. Prayer We respectfully dedicate all our merits now gathered to the Great Benev- olent Teacher, Shakyamuni, the Eternal Buddha; to the Supreme Teach- ing, the Lotus Sutra; to the Leader of the Declining Latter Age of the Dharma, our founder, the Great Bodhisattva Nichiren Shonin; and to the benevolent forces of the universe who protect the Dharma! May the Wonderful Dharma spread throughout the Ten Thousand Years of the Declining Latter Age of the Dharma! May we realize this world is the Eternal Buddha's Pure Land! May all beings under the heavens and within the four seas live in accor- dance with the Wonderful Dharma! May peace permeate all the world and all beings enjoy peace and happi- ness! May all beings live in safety and live long without misfortune! May this peace and happiness last forever and all beings prosper! We pray that all beings awaken to the true nature of reality which is the Buddha Dharma! May all beings of all realms be helped equally, overcome suffering, and gain the happiness of blissful liberation through the merits of following the teaching of the Lotus Sutra! We pray for our ancestors, deceased relatives, and for all those who have passed away [especially for_________________]! May we purify our minds, limit our desires, learn to be content, feel free to experience the quiet unassuming joys of life, and learn to abandon all attachments formed in the mind! With this prayer, we endeavor to increase our understanding and appre- ciation of what others have given and contributed to us, and to develop constant, mindful consideration of how our thoughts and actions will beneficially contribute to others! Namu Myoho Renge Kyo Shiguseigan Shu jo mu hen sei gan do Bon no mu shu sei gan dan Ho mon mu jin sei gan chi Butsu do mu jo sei gan jo Namu Butsu Namu Ho Namu So Namu Myoho Renge Kyo Namu Myoho Renge Kyo Namu Myoho Renge Kyo Dismissal Yui gan sho sho shu Ketsu jo shi chi ga Kaku to zui sho an Go bu sui ai hu. Namu Myoho Renge Kyo Namu Myoho Renge Kyo Namu Myoho Renge Kyo St. Nichirens Words (1st DAY) Strengthen Your Faith A Response to the Nun, Widow of Lord Ueno Ueno-dono Goke ama Go-henji Endeavor to strengthen your faith after listening to this important teaching. He who endeavors to strengthen his faith after listening to the teaching of the Lotus Sutra is a true seeker ofBuddhahood. Grand Master Tien-fai says: "Indigo becomes deep blue even though it is created from indigo leaves." This means that if dyed blue over and over, indigo blue will become deeper than its original color. Practicing the Lotus Sutra is the same. By practicing the teaching of the Lotus Sutra over and over, you will be a true follower. Practice is the best master. (2nd DAY) The Buddha in Our Mind Upholding the Lotus Sutra and Attaining Buddhahood Kanjin Honzon Sho "Those who uphold the teaching of this sutra are deemed to serve Me, Sakyamuni, and Taho Buddha. They also serve the Buddhas in manifestation here who adorn and glorify their respective worlds." This means that Sakyamuni Buddha, Taho Buddha, and all the Bud- dhas in manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow their steps and inherit all the merits of those Buddhas. (3rd DAY) The Same in Meaning Kembutsu Mirai-ki Although the twenty-four characters ofJofukyo Bodhisattva differ in wording from the five characters which I, Nichiren, spread, they are the same in meaning. We both appeared in the world under the same conditions: he toward the Age of the Imitative Dhanna after the death oflonno Buddha, and I at the beginning of the Latter Age after the death of Sakyamuni Buddha. Also Bodhisattva Jofukyo and I, Nichiren, are at the same stage of progress in the practice of the Lotus Sutra: he is in the initial "rejoicing upon hearing the Lotus Sutra (sho-zuiki-hon)" rank in the five-stage practice (gohon), while I am in the second "understanding the Lotus Sutra by listen- ing to its name and words (myoji-soku)" rank in the six-stage prac- tice (rokusoku). (4th DAY) The Function of Namu-Myohorengekyo Hoon-jo Chanting "Namu-Myohorengekyo" swallows up the functions of'Namu-Amida-Butsu," "Namu-Dainichi-shingon," and "Namu- Kanzeon-bosatsu" as well as all the Buddhas, sutras, and bodhisatt- vas. All these will be of no use without the functions of the Lotus Sutra. This can be seen by everyone, for it has been realized in front of everyone. When I, Nichiren recite "Namu-Myohorengekyo" the function of "Namu-Amida-Butsu" disappears just as the moon wanes, the tide ebbs, grasses in autumn and winter wither and ice melts under the sun. (5th DAY) Learn About Last Moments in Life My oho Ama Gozen Gohenji I, Nichiren, have studied Buddhism since I was a child. One's life is uncertain. Even if you exhale, you are not sure that you can inhale again. One dies quicker than the dew vanishes in the wind. The sage and the fool, the young and the old, are under the law of the transient life. Therefore, one should always know death comes to everyone and should accept it solemnly and spend their valuable life meaningfully. (6th DAY) Pursuit and Gratitude of Buddhism Sado Gokanki Sho I Nichiren, vowed to study and master Buddhism and to attain Bud- dhahood so that I would be able to save the people from whom I had received favors. To attain Buddhahood, one must not think self- ishly even at the cost of his life. (7th DAY) Learning and Practicing Shoho Jisso Sho Have faith in the Great Mandala Gohonzon, the most superlative in the world. Endeavor! Endeavor to strengthen your faith, so that you may be blessed with the protective powers of all Buddhas. Leam and practice to strengthen your faith. Without learning and practic- ing there is no Buddhism. Follow these yourself and influence oth- ers to do the same. To learn and to practice are a part of faith. Even if only a word or a phrase, spread it to others. (8th DAY) Faith and Odaimoku Myoho Ama Gozen Gohenji Faith is nothing special. A wife loves her husband, the husband devotes his life to her, parents do not give away their children, and children do not desert their mother. Likewise, believe in the Lotus Sutra, the Buddha Sakyamuni, the Buddha Taho, all Buddhas, Bodhisattvas, and deities. Then chant Namu Myoho Renge Kyo. This is faith. ) (9th DAY) Great Compassion of the Buddha Kanjin Honzon Sho When the sun shines bright in the sky, everything is made clearly visible on the earth. In the same manner, when one knows the teachings of the Lotus Sutra, they will understand the meaning of the occurrences in the world. For the sake of those who live in the Latter Age of the Declining Law, who are too infantile to under- stand the Lotus of the Perfect Truth, and who are ignorant of the treasure of the truth of the Three Thousand Existences in One Thought the Eternal Buddha will hang the treasure of the five char- acters Myo-Ho-Ren-Ge-Kyo around people's necks. The four great Bodhisattvas who are apostles will protect the keepers of the five characters, as Tai Kung-wang and the Duke ofChou supported the young ruler Chen-wang, or as the four elders attended Emperor Hui-ti in China. (10th DAY) Endowed by the Merits of the Buddha Kanjin Honzon Sho All the good deeds and virtues of the Buddha Sakyamuni are mani- fested in the title of the Lotus Sutra, that is, in the five characters : Myo Ho Ren Ge Kyo. However sinful we may be, we shall be natu- rally endowed with all the deeds and virtues of the Buddha if we adhere to these five characters. (11th DAY) Awakening of the Buddha Nature Hokke Shoshin Jobutsu Sho A singing bird in a cage attracts uncaged birds, and the sight of these uncaged birds will make the caged bird want to be free. Like- wise, the chanting ofOdaimoku will bring out the Buddha-nature within ourselves. The Buddha-nature of Bonten and Taishaku will be summoned by the chanting and will protect the chanter. The Buddha-nature ofBuddhas and Bodhisattvas will be pleased to be summoned. For attaining Buddhahood quickly, one must lay down the banner of arrogance, cast away the club of prejudice, and chant Namu Myoho Renge Kyo. (l2th DAY) Tears for the Sutra Shoho Jisso Sho Tears roll down when I think of the great hardship which I have to endure today, but I cannot stop the tears of joy when I think of obtaining Buddhahood in the future. Birds and insects cry without shedding tears. Nichiren does not cry but tears keep falling. These tears are shed not for worldly matters. They are solely for the sake of the Lotus Sutra. Therefore, they could be said to be tears of nec- tar. (13th DAY) The Spread of the Dharma Selecting the Right Time Senji-Sho Rivers come together to form an Ocean. Particles of dust accumu- late to become Mt. Sumeru. When I, Nichiren, began having faith in the Lotus Sutra, it was like a drop of water or a particle of dust in Japan. However, when the sutra is chanted and transmitted to two, three, ten, million and billion of people, it will grow to be a Mt. Sumeru of perfect enlightenment or the great ocean of Nirvana. There is no way other than this to reach Buddhahood. (14th DAY) Buddha and Hell Omonsu Dono Nyobo Gohenji Suppose we ask where the Buddha is, and where hell is. Some sutras state that hell is below the earth, while others state that the Pure Land of the Buddhas is in the west. But the explicit truth is that both hell and Buddha exist within five feet of our bodies. It probably can be said that hell exists in one's mind when he despises his father and neglects his mother. As the seed of the lotus brings forth its root and flower, we have the Buddha in our minds. (15th DAY) Showing Gratitude Kaimoku Sho To be filial (ko) means to be high (ko); heaven is high but not at all higher than being filial. To be filial ko also means to be deep (ko); the earth is deep but not any deeper than being filial. Both sages and wise men come from filial families. How much more should stu- dents of Buddhism realize the favors they receive and show grati- tude for them? Disciples of the Buddha should not fail to feel grateful for the favors received from parents, people, sovereign of nation, and Buddha. Show gratitude to them. (16th DAY) Repentance Konichi Bo Gosho A tiny needle sinks into the water. Rain falls - it cannot float in the air. These are natural laws. A person who kills a tiny ant falls into hell. Thus, a person who kills a human being falls into hell. How- ever, a huge rock can float on water if it is placed on a ship. A rag- ing fire can be extinguished by the power of water. Without repentance, even a small sin can make a man fall into hell. On the other hand, with sincere repentance, even great sins can be erased. (17th DAY) Practice in Action, Voice, and Spirit Tsuchi-Ro Gosho Tomorrow, I Nichiren will be exiled to Sado Island. This cold evening, I am thinking of you in the cold dungeon. My thought is that you have read and practiced the Lotus Sutra with your heart and action, which would save your parents, brothers, sisters, rela- tives, ancestors, and everyone around you. Other people read the sutra vocally without feeling in their hearts. Even though they might read it with their heart, they do not experience it as the sutra teaches. Compared with them, you are very precious since you are practicing the sutra in your actions, voice, and spirit. (18th DAY) Three Great Vows Kaimoku Sho To desert the teaching of the Lotus Sutra denotes falling into hell. I have made a vow , Even if someone says that he would make me the ruler of Japan if I give up the Lotus Sutra and rely upon the Kanmuryojukyo Sutra of Meditation on the Buddha of Infinite Life for my salvation in the next life, or even if someone threatens me saying that he will execute my parents if I do not say "Namu Amida Butsu," and even if many great difficulties fall upon me, I will not submit to them until a man of wisdom defeats me by reason. Other difficulties are like dust in the wind. I will never break my vow that I shall become a pillar of Japan, I shall become the eyes of Japan, and I shall become the great vessel of Japan. (19th DAY) Spirit of the Buddha Enters Our Mind Selecting the Right Time Senji-Sho It was not I, Nichiren, who made these three important predictions. I believe it was solely the spirit ofSakyamuni Buddha, entering my body, who made them. I am overwhelmed with joy. This is the important 3000 Existences Contained in One Thought doctrine of the Lotus Sutra. According to it, a mind of any person is equipped with the seed ofBuddhahood, which could grow to blossom in their mind when he upholds the right faith. As a result, their mind could function like that of the Buddha. This is what happened to me, Nichiren, when I made these three predictions. (20th DAY) Buddhahood is Certain Ueno-no-Ama Gozen Go-henji It is said that the merit of all the Buddhist scriptures (except the Lotus Sutra) is that men can become Buddhas after they have done good deeds, which means that attainment of Buddhahood remains uncertain. In the case of the Lotus Sutra, when one touches it, one's hands immediately become Buddhas, and when one chants it, one's mouth instantaneously becomes a Buddha. (21st DAY) Protection by the Buddhas Ueno-no-Ama Gozen Go-henji Candlelight brightens the darkness. Even dirty water reflects the moonlight beautifully. In this world nothing is brighter than the sun and moon. Nothing is nobler than the lotus flowers. As the Lotus Sutra is like the sun and moon and the lotus flowers, it is called the Sutra of the Lotus Flower of the Wonderful Dharma. I, Nichiren, am also like the sun and moon and the lotus flowers. If you truly believe in the Lotus Sutra, you will be rewarded and protected by the Buddhas. (22nd DAY) More Valuable Than Appears Ueno-no-Ama Gozen Go-henji Although the Lotus Sutra consists of only 8 fascicles, it is as valu- able as reading 16 fascicles, because it is the teachings expounded by both Sakyamuni and Taho Buddhas. These 16 fascicles are also as precious as innumerable fascicles because they were verified by innumerable Buddhas all over the universe. In other words, a char- acter of the Lotus Sutra is as valuable as two characters because it was attested by the two Buddhas, Sakyamuni and Taho; it is as pre- cious as numerous characters because it was verified by numerous Buddhas all over the universe. Just as treasures produced by the wish-fulfilling gem are as precious as those produced by numerous gems, the merit of one character of the Lotus Sutra is as valuable as those of numerous characters. (23rd DAY) An Extraordinary Practitioner Ueno-no-Ama Gozen Go-henji If you contemplate this sutra day and night and read it morning and evening, you will become an extraordinary practitioner of the Lotus Sutra. The character sha in the phrase "ze-kyoden-sha" (one who upholds this sutra) means any person; therefore, the phrase can mean anyone who has faith in the Lotus Sutra among monks, nuns, laymen, and laywomen... "..it is only the Lotus Sutra that declares: "A women who upholds this sutra is superior to not only other women but also men." (24th DAY) Awakening as Buddha's Children Hokke Shuyo Sho Since time immemorial all of the people on earth have been the Buddha Sakyamuni's beloved children. We had not realized the relationship, because we had been undutiful children. It is a unique relationship. As the moon reflects on calm water, the Buddha appears in our calm mind. (25th DAY) Aspiration for Enlightenment Matsuno Dono Gohenji There are thousands of fish eggs but few become fish. Hundreds of mango blossoms bloom but few become fruit. It is the same with human beings because most people are turned aside by evil distrac- tions. There is an army of warriors wearing armor but few are able to fight bravely. Many people search for truth but few attain Bud- dhahood. (26th DAY) Merits of the Lotus Sutra Zui Ji I Gosho The Lotus Sutra is the true teaching because the Buddha Sakya- muni preached it from the bottom of his heart exactly as he was enlightened. Other sutras were taught according to the listeners' level of understanding. The Buddha teaches righteousness. The chanting of the sutra will lead us to righteousness unconsciously. For example, the creeping mugwort grass among the hemp will grow straight, or the body of a snake will become straight if it goes into a straight pipe, or if one has good friends, his attitudes will become good. Likewise, one who believes in the Lotus Sutra will attain Buddhahood. (27th DAY) Merits of Chanting Odaimoku Myomitsu Shonin Go Shosoku I, Nichiren, sincerely practice the most profound Lotus Sutra among all the sutras that have been preached, are being preached, and will be preached. I also chant Odaimoku, the essence of the sutra, by myself and teach others to chant it. Mugwort grass grows straight amidst the hemp field. Trees do not grow straight, but by cutting them straight, they become useful. If you chant the sutra as it states, your mind will be straightened. Be aware that it is hard for us to chant Odaimoku unless the spirit of the Eternal Buddha enters into our bodies. (28th DAY) One Spirit in Different Bodies Itai Dojin Ji All things are possible if people are united in one spirit. Nothing can be accomplished if they are not united. Such teachings also exist in non-Buddhist scriptures. For instance, a king of Yin in old China, King Chieh, who had an army of seven hundred thousand men disunited in spirit, was defeated by King Wu ofChou and his army of eight hundred men, who were united in one spirit. So that if a person has two thoughts, nothing can be accomplished. Even if there are hundreds or thousands of people, if they are united in one, they are surely able to accomplish their aim. (29th DAY) Filial Piety Bo Jikyo Ji You Jonin Toki brought your mother's ashes to Minobu and placed them at the altar where the Buddha Sakyamuni, our original teacher, is enshrined. Prostrating yourself in front of the altar, hold- ing your hands together in gassho, you paid homage to the Buddha. You have overcome your sorrow at your mother's death and firmly believed your mother was saved by the teachings of the Lotus Sutra. Thus, you were released from your sorrow. All of your body - your head, hands, legs, and mouth - are all inherited from your parents. This kinship between your parents and you is like the rela- tionship between seed and fruit. Therefore, as your mother is saved, you are also saved by the teachings of the Lotus Sutra. (30th DAY) Attainment of Buddhahood Myoichi Ama Gozen Goshosoku Those who believe in the Lotus Sutra are like the winter season for many hardships come incessantly. Winter is surely followed by spring. We have never heard nor seen that winter returned to fall. We have never heard that the believers in the Lotus Sutra go back to ordinary men. The Lotus Sutra says, "All people who listen to this sutra will attain Buddhahood." (31st DAY) Realization of Buddhahood Kanjin Honzon Sho The Saha-world is the world of the Original Buddha and is the eter- nal Pure Land, which is free from the three calamities and the four kalpa. In this eternal world, the Buddha never disappeared in the past, nor is He to appear in the future. In consequence, all living beings under the Buddha Saha-world are one with Him and eternal. It is because those who believe in the Lotus Sutra, live in the land where they have united themselves with the Buddha and attained the truth of the three thousand existences in one thought. Buddhahood by All Women Kaimoku Sho The example of a dragon girl becoming a Buddha does not mean only her. It means the attainment of Buddhahood by all women. In the Hinayana sutras preached before the Lotus Sutra woman is not thought of in attaining Buddhahood. Various Mahayana sutras appear to recognize women attaining Buddhahood or going to the Buddha land, but only after they changed themselves to the good by giving up the evil. This is not an immediate attainment of Buddha- hood in this world, which can only be possible through the "3,000 in one thought" doctrine. Therefore what the Buddha promised in those Mahayana sutras is in name only. On the other hand, the attainment of Buddhahood by a dragon girl in the Lotus Sutra is meant as an example among many, opening the way for women of Latter Age to attain Buddhahood or reach Buddha land. Encouragement During Difficult Times Kaimoku Sho Many ways are claimed for leading to Buddhahood, such as the 'mind-only' of the Kegon School, the Sanron doctrine of 'the middle path of the eightfold negation," the "consciousness only" doctrine of the Hosso School, and the Shingon doctrine of the "five wheels," but none of these seem to work in actuality. The only way seem- ingly leading us to Buddhahood is the "3,000 in one thought" doc- trine ofTien-t'ai. However, we in the Declining Latter Age of the Dharma do not possess the intelligence to understand it; neverthe- less, anyone who upholds it with complete faith in it will be able to attain Buddhahood. Among all the sutras preached by Sakyamuni during His lifetime, only the Lotus Sutra embodies the gem of the "3,000 in one thought" doctrine. Doctrines of other sutras may look like gems, but in actuality they are merely yellow rocks. Just as, no matter how hard you squeeze sand, you will not get oil, or barrer women will never have children, even wise men will not be able to attain Buddhahood by means of other sutras. As for the Lotus Sutra, even ignorant persons will be able to plant the seed of Buddhahood. This citation from the Nirvana Sutra stating "Such people would be able to obtain Buddhahood" must have meant this attainment of Buddhahood by means of the Lotus Sutra. Not only I, Nichiren, but also my disciples will reach the land of Buddha unfailingly so long as we hold on to unwavering faith no mater what difficulty confronts us. I have always told my disciples not to have a doubt about the lack of heavenly protection and not to lament the lack oftranquility in this world. I am afraid, however, that they might all have doubt about these and no longer listen to me. It seems only natural that ordinary people, in the face of reality, will forget what they promised. Having pity on their families, my lay followers must lament on being separated from wives and chil- dren in this world. However, had they ever been separated from their beloved families without sorrow throughout many lives in the past? Had they ever been separated for the sake of Buddhism? Theirs must have been the same sad separation. Since everyone has to be separated from his family, he should continue upholding the Lotus Sutra and attain Buddhahood in the land of the Eternal Bud- dha, so that he will be able to return to this world to save his wife and children. 7KH 35$&7,&( RI 1,&+,5(1 6+8 0(0%(56 OUR CREED We consider the Lotus Sutra as personally experi- enced by Nichiren Shonin to be the Ioundation oI our liIe. Sakyamuni Buddha who has been trying to save all the people Irom time immortal is the True Teacher embodying wisdom and compassion. We put our total Iaith in Him. Nichiren Shonin made a vow, "Namu Myoho Renge Kyo," to cultivate the Buddha nature oI all and to build the land oI Buddha. We consider him our teacher and try to achieve the goal. We will always be aware that we are the Buddha's children and will live together with all the people in search Ior the WUXWK PLEDGES OF LAY MEMBERS /, as a member of the Nichiren Sect, swear before the Gohon:on and in my heart to practice the/allowing. Admonition and Duties..... I will obey the teach- ings oI Nichiren Shonin, strictly Iollow his admonishments, and make every eIIort to do my duties as member oI the Nichiren Sect. Faith and Occupation..... 1 will do my daily work IaithIully and will try to be oI help to society. Reverence to Ancestors and Faith..... I will always clean the Iamily altar, will not neglect vis- iting the Iamily graveyard, and will respectIully observe memorial services Ior my ancestors. Faith and Training Every Morning and Evening..... I will work hard at Iaith and training every morning and evening and live a pure and religious liIe daily. Bright and Happy Family..... I will try to build a bright and happy Iamily through mutual love, respect, and cooperation among Iamily members. (quotation from "Shingyo Hikkei") Daily Service & Practice within Nichiren's Buddhism Introduction Daily Religious Service is an important part of our lives as Bud- dhists. It is the expression of our faith, sincerity, devotion, as well as an active prayer for a better world, and enlightenment for all of humanity. In Nichiren`s Buddhism, Chanting and Religious Service have deep and Iar reaching consequences. They are not empty or shallow psy- chological wishes Ior enlightenment or peace, but the very vessel itselI into which Ilows enlightenment Ior ourselves and, even more importantly, Ior others. It is out oI the Jessel of Ritual which Ilows great power Ior world peace and the attainment oI wisdom; it is this act that maniIests the Buddhist Heart and the Pure World of the Buddha into and throughout our lives. When we chant Odaimoku (The Sacred Title Daimoku oI the Lotus oI the WonderIul Dharma) and the Sutra, we become the Buddha of Supreme Enlightenment. When we hold the Sutra in our hands, they become themselves the Hands of the Buuha. Our voice that carries the words oI the Buddha, spreads the transIormative dharma throughout very air and space around us, to spread invisibly around the world and beyond our sight oI vision. Daily devotional practice is the power source Ior our individual and collective transIormation into Bodhisattvas and Buddhas. It is the moral core intrinsically Iused with Cause and Effect that cannot help but teach us and guide us Iorward into accomplishing our goal oI Supreme Enlightenment. Odaimoku is the power behind our efforts to become better, wiser, more compassionate, and insightful beings. Odaimoku is the symbol and teaching Ior the Latter Age of the Dharma. II we chant Namu Myohorengekyo with Iaith and sincer- ity, that symbol and teaching becomes living Buddhas` working through our lives. It is Odaimoku that is our Primary Practice. Odaimoku Our Primary Practice What is the Odaimoku? The Sacred Title of the Lotus Flower Sutra Odaimoku which is a Japanese word consisting oI Daimoku, mean- ing 'Title and the honoriIic 'O which is loosely translated as 'Sacred is a Nichiren Shu way oI reIerring to our primary practice oI chanting 'Namu Myohorengekyo. The meaning behind the PerIect Sound oI the Sacred Title (Odaimoku) oI the Myoho Renge Kyo the Lotus Sutra oI the Won- derIul Dharma, can with certainty only be hinted at. The Odaimoku is a mystery whose nature transcends any words used to describe it. Odaimoku is beyond conventional reasoning. Yet it also interpenetrates the world in which we live, which in a very deep way provides the pathway on which the heart can tread, and begin to experience concretely the power behind the phrase. Volumes have been written describing the meaning oI this 'Ancient Rhythm, and still, because oI the limitations oI language, have Iailed in conveying its essence. The only way, however, to acquire the essential understanding oI Odaimoku is to chant this Rhythmic Title Ior ourselves. With this understanding, let us attempt to convey the Gist oI the Sacred Title. A Iew loose interpretations are: Devotion to the Mystic Dharma of the Lotus Flower Sutra 'Adoration to the Wonderful Law of the Lotus Sutra` "We Reverently Bow to the Undivided Dharma of the Cause & Effect Scripture of the Eternal Buddha" "Devotional fusion with the incomprehensible Law of the Dharma Flower Sutra." 6DQNULW 'Namas Saddharma Pundarika Sutra` 'Namas` Irom 'Namaste - 'Bowing to the Divinity within; 'Sad` 'PerIection, representing 'Six, the perIect number in Indian societies; 'Dharma` the Law, the Way, the Path, the Innumerable Teachings oI the Eternal Buddha; 'Punda` a variety oI Sacred White Lotus representing the true mystery oI simultaneous caus & eIIect; 'Rika` Ilower or Ilowering oI The Way in time and space, past, present and Iuture, as well as 'outside oI time the True REality of Nir- vana; 'Sutra` the recorded words oI Sakyamuni as a his- torical personage, as well as the intent oI undiIIerentiated 'divinity that He represents (each of us are neither separate nor in possession of this same 'undividedness,` but possess an ability to perceive all-that-is). 'Sutra also denotes a 'wrap oI cloth representing the inIinite threads oI the dharma that are interwoven in conventional reality as well as Nirvana. &KLQHVH 'Miao-Fa-Lien-Hua-Ching AUXILIARY PRAC1ICE: SUTRA RECITATION THE DEFINING PRACTICE IN NICHIREN BUDDHISM Nichiren`s Buddhism was born out oI the chaos oI Medieval Japan. One oI Nichiren`s primary concerns was the common person living in Japan at the time. It is no secret that Nichiren showed great dis- pleasure toward the aristocratic society that elevated intellectual posturing over practical concerns and the working class. In the spirit oI the Great Jehicle teachings, the Buddha, by way oI Nichiren, encapsulated the secret treasury oI the Dharma in the sin- gle phrase 'Namu Myoho Renge Kyo.` It is the simplicity and extreme purity oI the Dharma that allows the distillation and con- densing oI the Primary Gate oI Enlightenment into Namu Myo- horengekyo that IulIills the promise oI the Greater Mahayana teachings the Great One Vehicle` that will carry all beings into the paradise oI the Buddha Realms. In Nichiren`s Buddhism, we realize that the Paradise oI the Buddha Realms are here and now, in this world, and work toward making them a reality in our daily lives. It is the simplicity and potency oI this Great Mahayana Vehicle that makes it truly vast and all inclusive. Anyone oI any educational level or intelligence can chant or think the Odaimoku. Thus with even one sincere repetition, Buddhahood is assured. The great pitIall and danger oI being armed with this knowledge and truth is the all-too-human tendency to Iall into salvationist the- ology, where the Buddha and Dharma become a living entity whom, by themselves, carry us into the Bliss of Nirvana and Supreme Enlightenment. It is our responsibility to partake in ear- nest oI the bountiIul knowledge and insight opened up beIore our eyes. It is a very dynamic process. It is Odaimoku that opens the Gate of Supreme Bodhi. On our part, we must walk through the Gate, beginning (or continuing) the exploration oI the Great Mysteries of Insight and Compassion. It is our responsibility to weave the Iabric oI the Golden Rays of Namu Myohorengekyo into our very lives. This process takes: Effort, Repentance, Inspiration, Study, Practice, Love for one another, Forgiveness, and more. With these we will be carried through to PerIect Awareness oI Bodhi. The attainment oI the Compassionate Heart Iused with the Buddhist Insight of All Reality is not accomplished overnight. It is a process and there are many awakenings along the way. This is why, with our best eIIorts, we must seek out the Teachings of the Dharma and the application oI those teachings in our daily lives. This means Keeping, Reading, Reciting, Studying and Copying the Great Vehicle Sutras; keeping them close to our hearts by penetrat- ing their eternal message and meaning in our daily lives; putting in the IoreIront oI our minds and in our hearts the words oI the Bud- dha, the hidden core oI the Dharma Iound within the Odaimoku and the Hokekyo. In Nichiren Shu we understand the essential equality between the Shakumon and Honmon (The Imprint Gate and the Primary Gate) or the Teachings expounded by the Historical Buddha, and those expounded by the Eternal Buddha oI the Latter Half of the Hoke- kyo. The teachings oI the Historical Buddha can only come into being because oI the existence oI the Eternal Buddha and the very essence oI the Dharma that guides us all. Without the light oI the Dharma expounded by the Eternal Buddha an everlasting Iunction oI the universe, the teachings oI the Historical Buddha become diIIicult to grasp, impossible to veriIy, and easily misunderstood. So also, the Dharma taught by the Eternal Buddha meaningless and only clues us into the reality of all things, Those teachings become only a maze oIesoterica without the stabi- lizing Iorce and grounded reality presented by the Historical Bud- dha and His Teachings (Shakumon). To look at it another way, the expedient teachings oI the Historical Buddha prepare in the real Saha world, the basic understanding and Iield upon which the reality oI the sublime teachings are grasped and acted upon. The teachings oI the Shakumon and Honmon are One 1eaching - not two, or three. And it is the error oI various schools oI Bud- dhism, to attempt their separation, or sublimation oI one over the other. With this understanding we begin, at last, to grasp the essential nature of Auxiliary Practices in Nichiren's Buddhism. They are not 'secondary' or 'less than' the Primary Practice ofOdaimoku, but are actually the supporting mechanism and structure that makes real in this world the Fields of Merit granted to us by the Eternal Buddha. This is important to understand, iI we are ever to see the real objec- tive maniIestation oI the Eternal Pure World on planet Earth. Without the practice and application oI basic Buddhist thought into our lives, Odaimoku and chanting, become a misty dew that soon evaporates iI we do not make real, by eIIort, the Merits accumu- lated within the Lotus Sutra. transmitted to us through the vessel of ceremony and the chanting oI Odaimoku. Odaimoku is the inIinite power source and the basis oI our lives. When we couple this inconceivable merit with practical, ethical, and common-sense-eIIort within our daily routine, we 'truly' become living Buddhas and Bodhisattvas. We have, thereIore, because oI our individual eIIorts begun to repay the debt of grati- tude owed to the Buddhas, our Teachers and the very air and nutri- ents that sustain us. We become a living part oI the Buddhas Pure Land here and now... not in some distant, unrealistic pipe-dream oI a Iuture. This is an exciting prospect, and one that most can wrap their hearts around. Reading & Chanting the Lotus Sutra --the Auxiliary Means of Training From the Shingyo Hikkei: " How to Read the Sutra: In reading the sutra we have to adjust our clothing, calm our mind and remind ourselves that the sutra is edifying the Buddha's teach- ings, and that each letter represents the Buddha's body, voice, and heart. In reading the sutra, we have to read each letter clearly and with a ringing voice. We read them not too fast nor too slow, and with as much serenity as possible. We have to read the sutra with our voice coming out deep from the stomach. A voice which sounds like it was coming off the top of the head or forced out is not desirable. Read the sutra with a pure voice like that of the Buddha. Committing the sutra to memory means to uphold all the time the Buddha's heart through our words. We can memorize the sutra by repeating it many times. It is desirable, therefore, that we try to hold the sutra in our hands, and perceive its meanings through its letters. In the morning and evening services we recite the Lotus Sutra and the Odaimoku. In addition we read 'Devotion (Unzo),' 'Writings of our Founder (Gomyohon),' 'Prayer (Eko),' and others." Recitation - Time, Speed and Tone Like many things in Nichiren Shu, hard and unbending rules are not forced upon us in an autocratic fashion. But certain guidelines are given in an attempt to help the practitioner reap the most out of their practice. A ringing deep voice filled with sincerity and power, is preferred to one that is 'mousy,' meek, or filled with trepidation. Remember, that when reciting the Sutra, we are the Buddha teaching the Dharma; We are the Buddha teaching the Gods, Dragons, and believers of all the Six Ranks. We, at every recitation, inspire and encourage all believers in all the ten directions of the entire universe. Even though, for most of us at least, this is a humbling proposition, strive to maintain a stance and tone of appreciation and grateful- ness. It is with these thoughts, that we should approach our chanting. There are times when the Heart of Practitioner is inspired to almost sing the Sutra - slow and melodic. Time, too, when a driving force deep within, uses the words of the Sutra to make the Earth tremble in six different ways. Both extremes and many points in between are appropriate at different times in our life. However, there are a few traditional guidelines that we at Nichiren Shu stress: 1 - The Sutra is recited with a steady beat, with few exceptions, these exceptions are: A - Hotoge, which has its own rhythm to emulate Nichiren's recita- tion of it to Nichiro while he was being taken off to Sado Island. B - The initial slow-to-faster steady increasing beat, used primarily within a group, so all can get in step for fast and intensive chanting. C - The four stanza galloping rhythm sometimes used to express joy, samadhi, and a certain playfulness at times needed in our prac- tice. D - The 'slower' ending beats (usually started four stanzas before the ending of a chapter), signified with the bell. 2 - The Sutra and Odaimoku is recited with an even monotone, without the raising or lowering of pitch. A - It is advisable to change tones however when: a - one is extremely out of harmony with the rest of the group. b - the vocal chords tire during long recitations. Tonal changes are encouraged, but should be held to a minimum. B- It is customary to change tones and actually sing the Sutra and Nichiren's life during Wasan, as based in various traditions. 3 - Each character or word of the Sutra is clearly enunciated, not slurred, but also not overly exaggerated. 4 - Sutra Recitation should become an expression of joy, gratitude, and honor. It is a sign of great disrespect to recite the Sutra because one 'has to.' It would be better to skip your recitation if you become resentful, and soul-search, why you feel this way. Chant Odaimoku to cleanse yourself, or simply light some incense and pray. A - It is better to chant one heart felt Odaimoku than it is to chant the entire Hokekyo with insincerity. B - Beginners to chanting and seasoned practitioners alike however, should spend a concerted effort in the beginning to chant for a min- imum amount of time every day. a - The Beginner will require extensive patience, practice and concentration in the beginning in order to get use to the Sino-Japanese pronunciations. b The sea- soned practitioner should be aware of doing 'a little more' or expending a consistent effort in then-practice, challenging them- selves to leam more, recite more forcefully, with more insight, heart, etc. Fast or Slow Revisited There is some disagreement in Nichiren Shu as to the speed in which one should chant. Traditionally, a slow even paced session was encouraged and followed. Even within our weekly service at our Temples and Churches, a slow recitation is the rule, with few exceptions. We must ask ourselves, is this for the sake of Tradition, or for the sake of new members so that they may follow the service? Has the tradition sprung out of this consideration for new members by way of habit, necessity or simply because it is more solemn? Many of us, revel in, and are greatly inspired by the energy-filled, fast recitations, preformed at Healing Services (Kito); At our home altar's, this becomes the rule, because of the energy and joy built up. Is this a 'less' solemn practice? The answer to these differing positions simply boils down to per- sonal preference. A slow, peaceful, solemn recitation has as much a part in Nichiren's Buddhism as does the powerful, rapid, concen- trated one. The thing to remember is the issue of attitude. A practi- tioner of the Lotus Sutra should be able to find equal Joy in both approaches, although at times one approach will feel more appro- priate than the other, this is personally subjective, an issue subject to the heart and circumstances. A few common sense-guidelines should, in conjunction with this, be kept in mind. If slow recitation leads you to a greater desire for practice and devotion, then with complete concentration and awareness, chant every word with a ringing voice to the heavens and the four seas. Try to avoid, however, the tendency of letting the mind wander. Also, avoid 'automatic pilot' recitation. If your recitation leaves you 'so' peaceful that you feel like taking a nap after recitation, then maybe it is time to pick of the speed and intensity. If fast recitation inspires your heart, then you also, with complete concentration and awareness, chant every word with a ringing voice to the heavens. Also, too, avoid mindless repetition. If your recita- tion however, leaves you so 'wired' or energy filled that your evening recitations affect you like a pot of coffee before bed time, then you would do well to slow down and possibly put a bit more heart into your ceremony. As with all things Buddhist - the middle way. With each individual - the right fit and method. Most Commonly Read and Recited include: 1. Kaikyo-ge - Prelude 2. Hoben-pon - Chapter 2, Expedience 3. Nyorai Juryohon - Chapter 16, The Duration of the Life of the Tathagata or Nyorai Juryohon Gathas - Jigage 4. Nyorai Jinriki-hon Gathas - Chapter 21, The Supernatural Powers of the Tathagatas 5. Kannon-gyo Gathas - Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva 6. Yokuryoshu - The Coming of the Buddhas 7. Hotoge - The Difficulty of Retaining the Sutra 8. Shiguseigan - Four Great Vows 9. Bowing to the Three Treasures (Requesting Buddhas to return to their realms) 10. Odaimoku Sansho, reciting Odaimoku three times