The Liturgy of Nichiren Buddhism | |
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The Liturgy of Nichiren Daishonin’s Buddhism
Introduction
One of the most significant attributes of Nichiren Daishonin’s Buddhism is its easily accessible practice of chanting Nam-myoho-renge-kyo.This profound yet simple method of Buddhist
practice is the perfect Buddhist teaching for the modern world.
Practice is one of the three pillars of Nichiren Daishonin’s Buddhism, the others being faith and study, through which we can bring forth our innate Buddhahood. Practice entails two aspects, practice for oneself and practice for others.
Chanting Nam- myoho-renge-kyo is the primary practice for oneself. Nichiren Daishonin specified recitation of certain portions of the Lotus Sutra as a vital supporting practice for oneself.
Doing both the primary and supporting practices each morning and evening gives rise to maximum joy and benefit in our lives.
Nichiren Daishonin never gave specific instructions on the format for the sutra recitation.
But he did recommend reciting the“Expedient Means”(second) and “Life Span of the Thus Come One” (sixteenth) chapters of the Lotus Sutra, which are the heart of all Buddhist teachings.
He taught that our existence is identical to the universe as a whole and the universe as a whole is identical to our existence. Each individual human life is a microcosm of the life of the universe.
We recite the sutra and chant Nam-myoho-renge-kyo, the universal Law, so that our lives
perfectly harmonize with the universe.
Carrying out these practices activates the infinite power that the microcosm inherently possesses.
It transforms our fate, helping us to break through apparent deadlocks and convert sufferings into happiness. It creates a transformation of our inner realm, leaving us invigorated, refreshed and positive.Through our primary and supporting practices we develop wisdom and compassion to lead both ourselves and others to happiness.
Our twice daily prayers establish a rhythm in our lives, moving us toward happiness and harmony. By making this consistent effort, we will attain perfect unity with the universal Law and experience the state of Buddhahood. Buddhism aims to make people free in the most profound sense; its purpose is not to restrict or constrain.
Doing these daily prayers is a privilege, not an obligation. Tenacious efforts are required, but these are all for our own sake.To have great benefits or develop a profound state of life, we should exert ourselves accordingly.
As the language of the sutra is not English, people often ask if there is truly any value in reciting something we cannot understand. Certainly there is value in understanding the sutra’s meaning.
Studying such material can help us strengthen our understanding of and commitment to the Law. But intellectual understanding without practice is of no use. Moreover, we cannot comprehend the real depth of the teachings through reason alone.
Birds have their own language, their own speech. People don’t understand it, but other birds do.There are many examples among humans as well codes, jargon, or foreign languages are well understood by experts or native speakers but unintelligible to others, and heartfelt thoughts while performing the prayers that are important.
According to the principle of three thousand realms in a single moment of life, our wholehearted prayer is powerful enough to bring forth the protective forces innate in our lives and the environment.
The first prayer, preceded by chanting Nam-myoho- renge-kyo three times, is offered only in the morning before reciting the sutra. It expresses our appreciation for and empowers the functions of life and the universe that serve to protect us as a result of our Buddhist practice.
The second prayer expresses appreciation to the Gohonzon, the true object of devotion; to Nichiren Daishonin, the Buddha of the Latter Day of the Law; and to Nikko Shonin, his immediate successor. For practitioners of Nichiren Daishonin’s Buddhism, these three represent the three treasures of Buddhism: the Law, the Buddha and the Buddhist Order, or community of believers, respectively.
In addition, we offer appreciation for Nichimoku Shonin, Nikko’s successor, as representing practitioners who inherit the teaching into the future. In addition, we pray to repay our debts of gratitude to these teachers. In Nichiren Daishonin’s Buddhism, repaying such debts of gratitude means dedicating ourselves to Buddhist practice and attaining enlightenment.
The third prayer is focused on the attainment of Kosen Rufu, the widespread propagation of the Mystic Law, which will bring about peace in society and in nature.
Our personal prayers are offered during the fourth prayer, along with our determination to bring forth Buddhahood and change our negative karma.
Our chanting of Nam-myoho-renge-kyo and recitation of the sutra reach beyond the limits of time and space and affect the life of the entire universe, as indicated in our prayers for the deceased and prayers for the happiness of all humanity.
The second, third and fourth prayers are offered morning and evening at the conclusion of
the sutra recitation and chanting of Nam-myoho-renge-kyo.
Pronunciation Guide
This book uses the Hepburn system of Romanization: Vowels:
a as in father
e as in ten
i as in machine
o as in open
u as in rule
ai as in Thailand
ui as in Louie
Consonants:
g as in get
j as in joy
ts as in bets
h as in hello
y as in yet
Rhythm
As a general rule, there is one Chinese character for each beat, with the following exceptions:
shari-hotsu (two beats)
hara-mitsu (two beats)
Tone
Along with correct pronunciation and steady rhythm, it is also important to maintain a stable tone, neither raising nor lowering one’s pitch unnecessarily.
Recitation of the Sutra
Recite the “Expedient Means” chapter excerpt (pages 1–5).When completed, sound the bell. Recite the excerpt from the verse section of the “Life Span of the Thus Come One” chapter (pages 6–17). When completed, sound the bell as you begin chanting Nam-myoho-renge-kyo. Continue chanting for as long as you wish.
When completed, sound the bell and chant Nam - myoho - renge - kyo three times.
Then offer the second, third and fourth silent prayers, located at the back of the book.
Myo ho ren ge kyo ...
Myo ho ren ge kyo.
Hoben-pon. Dai ni.
Niji seson. Ju sanmai.
Anjo ni ki.Go shari-hotsu.
Sho-but chi-e. Jinjin muryo.
Go chi-e mon. Nange nannyu.
Issai shomon. Hyaku-shi-butsu.
Sho fu no chi. Sho-i sha ga.
Butsu zo shingon. Hyaku sen man noku.
Mushu sho butsu.
One of the most significant attributes of Nichiren Daishonin’s Buddhism is its easily accessible practice of chanting Nam-myoho-renge-kyo.This profound yet simple method of Buddhist
practice is the perfect Buddhist teaching for the modern world.
Practice is one of the three pillars of Nichiren Daishonin’s Buddhism, the others being faith and study, through which we can bring forth our innate Buddhahood. Practice entails two aspects, practice for oneself and practice for others.
Chanting Nam- myoho-renge-kyo is the primary practice for oneself. Nichiren Daishonin specified recitation of certain portions of the Lotus Sutra as a vital supporting practice for oneself.
Doing both the primary and supporting practices each morning and evening gives rise to maximum joy and benefit in our lives.
Nichiren Daishonin never gave specific instructions on the format for the sutra recitation.
But he did recommend reciting the“Expedient Means”(second) and “Life Span of the Thus Come One” (sixteenth) chapters of the Lotus Sutra, which are the heart of all Buddhist teachings.
He taught that our existence is identical to the universe as a whole and the universe as a whole is identical to our existence. Each individual human life is a microcosm of the life of the universe.
We recite the sutra and chant Nam-myoho-renge-kyo, the universal Law, so that our lives
perfectly harmonize with the universe.
Carrying out these practices activates the infinite power that the microcosm inherently possesses.
It transforms our fate, helping us to break through apparent deadlocks and convert sufferings into happiness. It creates a transformation of our inner realm, leaving us invigorated, refreshed and positive.Through our primary and supporting practices we develop wisdom and compassion to lead both ourselves and others to happiness.
Our twice daily prayers establish a rhythm in our lives, moving us toward happiness and harmony. By making this consistent effort, we will attain perfect unity with the universal Law and experience the state of Buddhahood. Buddhism aims to make people free in the most profound sense; its purpose is not to restrict or constrain.
Doing these daily prayers is a privilege, not an obligation. Tenacious efforts are required, but these are all for our own sake.To have great benefits or develop a profound state of life, we should exert ourselves accordingly.
As the language of the sutra is not English, people often ask if there is truly any value in reciting something we cannot understand. Certainly there is value in understanding the sutra’s meaning.
Studying such material can help us strengthen our understanding of and commitment to the Law. But intellectual understanding without practice is of no use. Moreover, we cannot comprehend the real depth of the teachings through reason alone.
Birds have their own language, their own speech. People don’t understand it, but other birds do.There are many examples among humans as well codes, jargon, or foreign languages are well understood by experts or native speakers but unintelligible to others, and heartfelt thoughts while performing the prayers that are important.
According to the principle of three thousand realms in a single moment of life, our wholehearted prayer is powerful enough to bring forth the protective forces innate in our lives and the environment.
The first prayer, preceded by chanting Nam-myoho- renge-kyo three times, is offered only in the morning before reciting the sutra. It expresses our appreciation for and empowers the functions of life and the universe that serve to protect us as a result of our Buddhist practice.
The second prayer expresses appreciation to the Gohonzon, the true object of devotion; to Nichiren Daishonin, the Buddha of the Latter Day of the Law; and to Nikko Shonin, his immediate successor. For practitioners of Nichiren Daishonin’s Buddhism, these three represent the three treasures of Buddhism: the Law, the Buddha and the Buddhist Order, or community of believers, respectively.
In addition, we offer appreciation for Nichimoku Shonin, Nikko’s successor, as representing practitioners who inherit the teaching into the future. In addition, we pray to repay our debts of gratitude to these teachers. In Nichiren Daishonin’s Buddhism, repaying such debts of gratitude means dedicating ourselves to Buddhist practice and attaining enlightenment.
The third prayer is focused on the attainment of Kosen Rufu, the widespread propagation of the Mystic Law, which will bring about peace in society and in nature.
Our personal prayers are offered during the fourth prayer, along with our determination to bring forth Buddhahood and change our negative karma.
Our chanting of Nam-myoho-renge-kyo and recitation of the sutra reach beyond the limits of time and space and affect the life of the entire universe, as indicated in our prayers for the deceased and prayers for the happiness of all humanity.
The second, third and fourth prayers are offered morning and evening at the conclusion of
the sutra recitation and chanting of Nam-myoho-renge-kyo.
Pronunciation Guide
This book uses the Hepburn system of Romanization: Vowels:
a as in father
e as in ten
i as in machine
o as in open
u as in rule
ai as in Thailand
ui as in Louie
Consonants:
g as in get
j as in joy
ts as in bets
h as in hello
y as in yet
Rhythm
As a general rule, there is one Chinese character for each beat, with the following exceptions:
shari-hotsu (two beats)
hara-mitsu (two beats)
Tone
Along with correct pronunciation and steady rhythm, it is also important to maintain a stable tone, neither raising nor lowering one’s pitch unnecessarily.
Recitation of the Sutra
Recite the “Expedient Means” chapter excerpt (pages 1–5).When completed, sound the bell. Recite the excerpt from the verse section of the “Life Span of the Thus Come One” chapter (pages 6–17). When completed, sound the bell as you begin chanting Nam-myoho-renge-kyo. Continue chanting for as long as you wish.
When completed, sound the bell and chant Nam - myoho - renge - kyo three times.
Then offer the second, third and fourth silent prayers, located at the back of the book.
Myo ho ren ge kyo ...
Myo ho ren ge kyo.
Hoben-pon. Dai ni.
Niji seson. Ju sanmai.
Anjo ni ki.Go shari-hotsu.
Sho-but chi-e. Jinjin muryo.
Go chi-e mon. Nange nannyu.
Issai shomon. Hyaku-shi-butsu.
Sho fu no chi. Sho-i sha ga.
Butsu zo shingon. Hyaku sen man noku.
Mushu sho butsu.
Jin gyo sho-butsu.
Muryo doho.
Yumyo shojin.
Myosho fu mon.
Joju jinjin.
Mi-zo-u ho.
Zui gi sho setsu.
Ishu nange. Shari-hotsu.
Go ju jo-butsu irai. Shuju innen.
Shuju hiyu. Ko en gonkyo.
Mu shu hoben. Indo shujo.
Ryo ri sho jaku. Sho-i sha ga.
Nyorai hoben. Chi-ken hara-mitsu.
Kai i gu-soku. Shari-hotsu.
Nyorai chi-ken. Kodai jinnon.
Muryo muge. Riki. Mu-sho-i. Zenjo.
Gedas. Sanmai. Jin nyu musai.
Joju issai. Mi-zo-u ho. Shari- hotsu.
Nyorai no. Shuju fun- betsu.
Gyo ses sho ho.
Gon- ji nyunan. Ekka shushin.
Shari- hotsu. Shu yo gon shi.
Muryo muhen. Mi-zo-u ho.
Bus shitsu joju. Shi shari-hotsu.
Fu shu bu setsu. Sho-i sha ga.
Bus sho joju. Dai ichi ke-u.
Nange shi ho. Yui butsu yo butsu.
Nai no kujin. Shoho jisso.
Sho-i shoho. Nyo ze so.
Nyo ze sho. Nyo ze tai.
Nyo ze riki. Nyo ze sa.
Nyo ze in. Nyo ze en.
Nyo ze ka. Nyo ze ho.
Nyo ze honmak kukyo to.
(Recite the section from
"Sho-i shoho" to "Nyo ze honmak kukyo to" three times.)
Myo ho ren ge kyo.
Nyorai ju-ryo-hon. Dai ju-roku.
Ji ga toku bur rai.
Sho kyo sho kosshu.
Muryo hyaku sen man. Oku sai asogi.
Jo seppo kyoke.
Mushu oku shujo.
Ryo nyu o butsu-do.
Nirai muryo ko.
I do shujo ko. Hoben gen nehan.
Ni jitsu fu metsu-do. Jo ju shi seppo.
Ga jo ju o shi.
I sho jin-zu-riki.
Ryo tendo shujo.
Sui gon ni fu ken.
Shu ken ga metsu-do.
Ko kuyo shari.
Gen kai e renbo.
Ni sho katsu-go shin.
Shujo ki shin-buku.
Shichi-jiki i nyunan.
Isshin yok ken butsu.
Fu ji shaku shinmyo.
Ji ga gyu shuso.
Ku shutsu ryojusen.
Ga ji go shujo.
Jo zai shi fu-metsu.
I ho-ben-rik ko.
Gen u metsu fu-metsu.
Yo-koku u shujo.
Kugyo shingyo sha.
Ga bu o hi chu.
I setsu mujo ho.
Nyoto fu mon shi.
Tan ni ga metsu-do.
Ga ken sho shujo.
Motsu-zai o kukai.
Ko fu i gen shin.
Ryo go sho katsu-go.
In go shin renbo.
Nai shutsu i seppo.
Jin-zu-riki nyo ze. O asogi ko.
Jo zai ryojusen. Gyu yo sho jusho.
Shujo ken ko jin. Dai ka sho sho ji.
Ga shi do annon. Tennin jo juman.
Onrin sho do-kaku.
Shuju ho shogon. Hoju ta keka.
Shujo sho yu-raku.
Shoten gyaku tenku.
Jo sas shu gi-gaku.
U mandara ke.
San butsu gyu daishu.
Ga jodo fu ki.
Ni shu ken sho jin.
Ufu sho kuno.
Nyo ze shitsu juman.
Ze sho zai shujo.
I aku-go innen.
Ka asogi ko.
Fu mon sanbo myo.
Sho u shu ku-doku.
Nyuwa shichi-jiki sha.
Sokkai ken gashin.
Zai shi ni seppo.
Waku-ji i shi shu.
Setsu butsu-ju muryo.
Ku nai ken bussha.
I setsu butsu nan chi.
Ga chi-riki nyo ze.
Eko sho muryo.
Jumyo mushu ko.
Ku shugo sho toku.
Nyoto u chi sha.
Mot to shi sho gi.
To dan ryo yo jin.
Butsu-go jip puko.
Nyo i zen hoben.
I ji o shi ko.
Jitsu zai ni gon shi.
Mu no sek komo.
Ga yaku i se bu.
Ku sho kugen sha.
I bonbu tendo.
Jitsu zai ni gon metsu. I joken ga ko.
Ni sho kyoshi shin.
Ho-itsu jaku go-yoku.
Da o aku-do chu.
Ga jo chi shujo.
Gyo do fu gyo do.
Zui o sho ka do.
I ses shuju ho. Mai ji sa ze nen.
I ga ryo shujo. Toku nyu mu-jo do.
Soku joju busshin.
I offer my deepest praise and most sincere gratitude to the Dai-Gohonzon of the
Three Great Secret Laws, which was bestowed upon the entire world.
I offer my deepest praise and most sincere gratitude to Nichiren Daishonin, the Buddha of the
Latter Day of the Law.
I offer my deepest praise and most sincere gratitude to Nikko Shonin.
I offer sincere gratitude to Nichimoku Shonin.
Chant Nam-myoho-renge-kyo three times.
FOURTH SILENT PRAYER
Personal Prayers and Prayer for the Deceased
I pray to bring forth Buddhahood from within my life, change my karma and fulfill my wishes in the present and the future. (Offer additional prayers here.)
I pray for my deceased relatives and for all those who have passed away, particularly for these individuals: (Sound the bell continuously while offering prayers.)
Chant Nam-myoho-renge-kyo three times.
I pray for peace throughout the world and the happiness of all humanity.
Sound the bell and chant Nam-myoho-renge-kyo three times to conclude (group chants in unison).
At that time the World-Honoured One calmly arose from his samadhi and addressed Shariputra, saying: “The wisdom of the Buddhas is infinitely profound and immeasurable.The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to com- prehend it.
“What is the reason for this? A Buddha has personally attended a hundred, a thousand,
ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of reli- gious practices. He has exerted himself bravely and vigorously,and his name is universally known.He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.
“Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce their attachments.Why is this? Because the Thus Come One is fully pos- sessed of both expedient means and the paramita of wisdom.
“Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained.
“Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and can delight the hearts of the assembly.
“Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before.
“But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the
rarest and most difficult to understand Law.
The true entity of all phenomena can only be understood and shared between Buddhas.
This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.”
Chapter 16: The Life Span of the Thus Come One
Since I attained Buddhahood the number of kalpas that have passed is an immeasurable hundreds, thousands, ten thousands, millions, trillions, asamkhyas.
Constantly I have preached the Law, teaching, converting countless millions of living beings,
causing them to enter the Buddha way, all this for immeasurable kalpas.
In order to save living beings, as an expedient means I appear to enter nirvana but in truth I do not pass into extinction. I am always here, preaching the Law.
I am always here, but through my transcendental powers I make it so that living beings in their befuddlement do not see me even when close by.
When the multitude see that I have passed into extinction, far and wide they offer alms to my relics.
All harbour thoughts of yearning and in their minds thirst to gaze at me.
When living beings have become truly faithful, honest and upright, gentle in intent, single mindedly desiring to see the Buddha, not hesitating even if it costs them their lives, then I and the
assembly of monks appear together on Holy Eagle Peak.
At that time I tell the living beings that I am always here, never entering extinction, but that because of the power of an expedient means at times I appear to be extinct, at other times not,
and that if there are living beings in other lands who are reverent and sincere in their wish to
believe, then among them too I will preach the unsurpassed Law.
But you have not heard of this, so you suppose that I enter extinction.
When I look at living beings I see them drowned in a sea of suffering; therefore I do not show myself, causing them to thirst for me.
Then when their minds are filled with yearning, at last I appear and preach the Law for them.
Such are my transcendental powers.
For asamkhya kalpas constantly I have dwelled on Holy Eagle Peak and in various other places.
When living beings witness the end of a kalpa and all is consumed in a great fire, this, my land, remains safe and tranquil, constantly filled with heavenly and human beings.
The halls and pavilions in its gardens and groves are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit where living beings enjoy themselves at ease.
The gods strike heavenly drums, constantly making many kinds of music.
Mandarava blossoms rain down, scattering over the Buddha and the great assembly.
My pure land is not destroyed, yet the multitude see it as consumed in fire, with anxiety, fear and other sufferings filling it everywhere.
These living beings with their various offences, through causes arising from their evil actions,
spend asamkhya kalpas without hearing the name of the Three Treasures.
But those who practise meritorious ways, who are gentle, peaceful, honest and upright,
all of them will see me here in person, preaching the Law.
At times for this multitude I describe the Buddha’s life span as immeasurable, and to those
who see the Buddha only after a long time I explain how difficult it is to meet the Buddha.
Such is the power of my wisdom that its sagacious beams shine without measure.
This life span of countless kalpas I gained as the result of lengthy practice.
You who are possessed of wisdom, entertain no doubts on this point!
Cast them off, end them forever, for the Buddha’s words are true, not false.
He is like a skilled physician who uses an expedient means to cure his deranged sons.
Though in fact alive, he gives out word he is dead, yet no one can say he speaks falsely.
I am the father of this world, saving those who suffer and are afflicted.
Because of the befuddlement of ordinary people, though I live, I give out word I have entered
extinction.
For if they see me constantly, arrogance and selfishness arise in their minds.
Abandoning restraint, they give themselves up to the five desires and fall into the evil paths of existence.
Always I am aware of which living beings practise the way, and which do not, and in response to their needs for salvation I preach various doctrines for them.
At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?
“Enlightened One.”
One who correctly perceives the true nature of all phenomena and leads others to attain Buddhahood. This Buddha nature exists in all beings and is characterized by the qualities of wisdom, courage, compassion and life force.
The object of devotion that Nichiren Daishonin inscribed at Minobu, Japan, on October 12, 1279, and which he referred to as the purpose of his advent. It is the Dai - Gohonzon that represents his intent for the widespread propagation of the Law. Dai - Gohonzon literally means the great object
of devotion.
The second of the twenty-eight chapters of the Lotus Sutra, in which Shakyamuni Buddha reveals that the purpose of a Buddha’s advent in the world is to lead all people to enlightenment. Shakyamuni shows that all people have the potential for Buddhahood.
This is the principal chapter of the theoretical teaching (first half) and one of the two pivotal chapters of the entire sutra, the other being the “Life Span of the Thus Come One” (sixteenth) chapter, the core of the essential teaching (latter half).
The object of devotion. It is the embod- iment of the Law of Nam-myoho-renge-kyo, expressing the life-state of Buddhahood, which all people inherently possess. Go means worthy of honour and honzon means an object of fundamental respect.
Kosen-rufu: Wide propagation, or wide proclamation and propagation. It is a term from the Lotus Sutra that literally means to declare and spread widely — Shakyamuni Buddha’s injunction to his follow- ers. The spread of the essence of the Lotus Sutra, Nam-myoho-renge-kyo, will bring about peace and happiness in the world.
Nam-myoho-renge-kyo: The name of the funda- mental law of life and the universe expounded in Nichiren Daishonin’s Buddhism.The literal meaning is: Nam (devotion), the action of practising Buddhism; myoho (Mystic Law), the essential law of life and its phenomenal manifestations; renge (lotus), the simultaneity of cause and effect; kyo (sutra), the truth expressed through the sound of one’s voice.
Nichimoku Shonin (1260–1333): The chief priest of Taiseki-ji temple in Japan who inherited the teachings from Nikko Shonin, Nichiren Daishonin’s immediate successor. Known for his excellence at doctrinal debate and his numerous remonstrations with the government authorities,
urging them to heed Nichiren Daishonin’s teachings.
Nichiren Daishonin (1222–1282): The founder of the Buddhism upon which the SGI bases its activities for peace and happiness in the world. He established the chanting of Nam-myoho-renge-kyo to the Gohonzon as the universal practice for attaining enlightenment.
The name Nichiren means sun lotus, and Daishonin is an honorific title that means great sage.
Muryo doho.
Yumyo shojin.
Myosho fu mon.
Joju jinjin.
Mi-zo-u ho.
Zui gi sho setsu.
Ishu nange. Shari-hotsu.
Go ju jo-butsu irai. Shuju innen.
Shuju hiyu. Ko en gonkyo.
Mu shu hoben. Indo shujo.
Ryo ri sho jaku. Sho-i sha ga.
Nyorai hoben. Chi-ken hara-mitsu.
Kai i gu-soku. Shari-hotsu.
Nyorai chi-ken. Kodai jinnon.
Muryo muge. Riki. Mu-sho-i. Zenjo.
Gedas. Sanmai. Jin nyu musai.
Joju issai. Mi-zo-u ho. Shari- hotsu.
Nyorai no. Shuju fun- betsu.
Gyo ses sho ho.
Gon- ji nyunan. Ekka shushin.
Shari- hotsu. Shu yo gon shi.
Muryo muhen. Mi-zo-u ho.
Bus shitsu joju. Shi shari-hotsu.
Fu shu bu setsu. Sho-i sha ga.
Bus sho joju. Dai ichi ke-u.
Nange shi ho. Yui butsu yo butsu.
Nai no kujin. Shoho jisso.
Sho-i shoho. Nyo ze so.
Nyo ze sho. Nyo ze tai.
Nyo ze riki. Nyo ze sa.
Nyo ze in. Nyo ze en.
Nyo ze ka. Nyo ze ho.
Nyo ze honmak kukyo to.
(Recite the section from
"Sho-i shoho" to "Nyo ze honmak kukyo to" three times.)
Myo ho ren ge kyo.
Nyorai ju-ryo-hon. Dai ju-roku.
Ji ga toku bur rai.
Sho kyo sho kosshu.
Muryo hyaku sen man. Oku sai asogi.
Jo seppo kyoke.
Mushu oku shujo.
Ryo nyu o butsu-do.
Nirai muryo ko.
I do shujo ko. Hoben gen nehan.
Ni jitsu fu metsu-do. Jo ju shi seppo.
Ga jo ju o shi.
I sho jin-zu-riki.
Ryo tendo shujo.
Sui gon ni fu ken.
Shu ken ga metsu-do.
Ko kuyo shari.
Gen kai e renbo.
Ni sho katsu-go shin.
Shujo ki shin-buku.
Shichi-jiki i nyunan.
Isshin yok ken butsu.
Fu ji shaku shinmyo.
Ji ga gyu shuso.
Ku shutsu ryojusen.
Ga ji go shujo.
Jo zai shi fu-metsu.
I ho-ben-rik ko.
Gen u metsu fu-metsu.
Yo-koku u shujo.
Kugyo shingyo sha.
Ga bu o hi chu.
I setsu mujo ho.
Nyoto fu mon shi.
Tan ni ga metsu-do.
Ga ken sho shujo.
Motsu-zai o kukai.
Ko fu i gen shin.
Ryo go sho katsu-go.
In go shin renbo.
Nai shutsu i seppo.
Jin-zu-riki nyo ze. O asogi ko.
Jo zai ryojusen. Gyu yo sho jusho.
Shujo ken ko jin. Dai ka sho sho ji.
Ga shi do annon. Tennin jo juman.
Onrin sho do-kaku.
Shuju ho shogon. Hoju ta keka.
Shujo sho yu-raku.
Shoten gyaku tenku.
Jo sas shu gi-gaku.
U mandara ke.
San butsu gyu daishu.
Ga jodo fu ki.
Ni shu ken sho jin.
Ufu sho kuno.
Nyo ze shitsu juman.
Ze sho zai shujo.
I aku-go innen.
Ka asogi ko.
Fu mon sanbo myo.
Sho u shu ku-doku.
Nyuwa shichi-jiki sha.
Sokkai ken gashin.
Zai shi ni seppo.
Waku-ji i shi shu.
Setsu butsu-ju muryo.
Ku nai ken bussha.
I setsu butsu nan chi.
Ga chi-riki nyo ze.
Eko sho muryo.
Jumyo mushu ko.
Ku shugo sho toku.
Nyoto u chi sha.
Mot to shi sho gi.
To dan ryo yo jin.
Butsu-go jip puko.
Nyo i zen hoben.
I ji o shi ko.
Jitsu zai ni gon shi.
Mu no sek komo.
Ga yaku i se bu.
Ku sho kugen sha.
I bonbu tendo.
Jitsu zai ni gon metsu. I joken ga ko.
Ni sho kyoshi shin.
Ho-itsu jaku go-yoku.
Da o aku-do chu.
Ga jo chi shujo.
Gyo do fu gyo do.
Zui o sho ka do.
I ses shuju ho. Mai ji sa ze nen.
I ga ryo shujo. Toku nyu mu-jo do.
Soku joju busshin.
I offer my deepest praise and most sincere gratitude to the Dai-Gohonzon of the
Three Great Secret Laws, which was bestowed upon the entire world.
I offer my deepest praise and most sincere gratitude to Nichiren Daishonin, the Buddha of the
Latter Day of the Law.
I offer my deepest praise and most sincere gratitude to Nikko Shonin.
I offer sincere gratitude to Nichimoku Shonin.
Chant Nam-myoho-renge-kyo three times.
FOURTH SILENT PRAYER
Personal Prayers and Prayer for the Deceased
I pray to bring forth Buddhahood from within my life, change my karma and fulfill my wishes in the present and the future. (Offer additional prayers here.)
I pray for my deceased relatives and for all those who have passed away, particularly for these individuals: (Sound the bell continuously while offering prayers.)
Chant Nam-myoho-renge-kyo three times.
I pray for peace throughout the world and the happiness of all humanity.
Sound the bell and chant Nam-myoho-renge-kyo three times to conclude (group chants in unison).
At that time the World-Honoured One calmly arose from his samadhi and addressed Shariputra, saying: “The wisdom of the Buddhas is infinitely profound and immeasurable.The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to com- prehend it.
“What is the reason for this? A Buddha has personally attended a hundred, a thousand,
ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of reli- gious practices. He has exerted himself bravely and vigorously,and his name is universally known.He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.
“Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce their attachments.Why is this? Because the Thus Come One is fully pos- sessed of both expedient means and the paramita of wisdom.
“Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained.
“Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and can delight the hearts of the assembly.
“Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before.
“But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the
rarest and most difficult to understand Law.
The true entity of all phenomena can only be understood and shared between Buddhas.
This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.”
Chapter 16: The Life Span of the Thus Come One
Since I attained Buddhahood the number of kalpas that have passed is an immeasurable hundreds, thousands, ten thousands, millions, trillions, asamkhyas.
Constantly I have preached the Law, teaching, converting countless millions of living beings,
causing them to enter the Buddha way, all this for immeasurable kalpas.
In order to save living beings, as an expedient means I appear to enter nirvana but in truth I do not pass into extinction. I am always here, preaching the Law.
I am always here, but through my transcendental powers I make it so that living beings in their befuddlement do not see me even when close by.
When the multitude see that I have passed into extinction, far and wide they offer alms to my relics.
All harbour thoughts of yearning and in their minds thirst to gaze at me.
When living beings have become truly faithful, honest and upright, gentle in intent, single mindedly desiring to see the Buddha, not hesitating even if it costs them their lives, then I and the
assembly of monks appear together on Holy Eagle Peak.
At that time I tell the living beings that I am always here, never entering extinction, but that because of the power of an expedient means at times I appear to be extinct, at other times not,
and that if there are living beings in other lands who are reverent and sincere in their wish to
believe, then among them too I will preach the unsurpassed Law.
But you have not heard of this, so you suppose that I enter extinction.
When I look at living beings I see them drowned in a sea of suffering; therefore I do not show myself, causing them to thirst for me.
Then when their minds are filled with yearning, at last I appear and preach the Law for them.
Such are my transcendental powers.
For asamkhya kalpas constantly I have dwelled on Holy Eagle Peak and in various other places.
When living beings witness the end of a kalpa and all is consumed in a great fire, this, my land, remains safe and tranquil, constantly filled with heavenly and human beings.
The halls and pavilions in its gardens and groves are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit where living beings enjoy themselves at ease.
The gods strike heavenly drums, constantly making many kinds of music.
Mandarava blossoms rain down, scattering over the Buddha and the great assembly.
My pure land is not destroyed, yet the multitude see it as consumed in fire, with anxiety, fear and other sufferings filling it everywhere.
These living beings with their various offences, through causes arising from their evil actions,
spend asamkhya kalpas without hearing the name of the Three Treasures.
But those who practise meritorious ways, who are gentle, peaceful, honest and upright,
all of them will see me here in person, preaching the Law.
At times for this multitude I describe the Buddha’s life span as immeasurable, and to those
who see the Buddha only after a long time I explain how difficult it is to meet the Buddha.
Such is the power of my wisdom that its sagacious beams shine without measure.
This life span of countless kalpas I gained as the result of lengthy practice.
You who are possessed of wisdom, entertain no doubts on this point!
Cast them off, end them forever, for the Buddha’s words are true, not false.
He is like a skilled physician who uses an expedient means to cure his deranged sons.
Though in fact alive, he gives out word he is dead, yet no one can say he speaks falsely.
I am the father of this world, saving those who suffer and are afflicted.
Because of the befuddlement of ordinary people, though I live, I give out word I have entered
extinction.
For if they see me constantly, arrogance and selfishness arise in their minds.
Abandoning restraint, they give themselves up to the five desires and fall into the evil paths of existence.
Always I am aware of which living beings practise the way, and which do not, and in response to their needs for salvation I preach various doctrines for them.
At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?
“Enlightened One.”
One who correctly perceives the true nature of all phenomena and leads others to attain Buddhahood. This Buddha nature exists in all beings and is characterized by the qualities of wisdom, courage, compassion and life force.
The object of devotion that Nichiren Daishonin inscribed at Minobu, Japan, on October 12, 1279, and which he referred to as the purpose of his advent. It is the Dai - Gohonzon that represents his intent for the widespread propagation of the Law. Dai - Gohonzon literally means the great object
of devotion.
The second of the twenty-eight chapters of the Lotus Sutra, in which Shakyamuni Buddha reveals that the purpose of a Buddha’s advent in the world is to lead all people to enlightenment. Shakyamuni shows that all people have the potential for Buddhahood.
This is the principal chapter of the theoretical teaching (first half) and one of the two pivotal chapters of the entire sutra, the other being the “Life Span of the Thus Come One” (sixteenth) chapter, the core of the essential teaching (latter half).
The object of devotion. It is the embod- iment of the Law of Nam-myoho-renge-kyo, expressing the life-state of Buddhahood, which all people inherently possess. Go means worthy of honour and honzon means an object of fundamental respect.
Kosen-rufu: Wide propagation, or wide proclamation and propagation. It is a term from the Lotus Sutra that literally means to declare and spread widely — Shakyamuni Buddha’s injunction to his follow- ers. The spread of the essence of the Lotus Sutra, Nam-myoho-renge-kyo, will bring about peace and happiness in the world.
Nam-myoho-renge-kyo: The name of the funda- mental law of life and the universe expounded in Nichiren Daishonin’s Buddhism.The literal meaning is: Nam (devotion), the action of practising Buddhism; myoho (Mystic Law), the essential law of life and its phenomenal manifestations; renge (lotus), the simultaneity of cause and effect; kyo (sutra), the truth expressed through the sound of one’s voice.
Nichimoku Shonin (1260–1333): The chief priest of Taiseki-ji temple in Japan who inherited the teachings from Nikko Shonin, Nichiren Daishonin’s immediate successor. Known for his excellence at doctrinal debate and his numerous remonstrations with the government authorities,
urging them to heed Nichiren Daishonin’s teachings.
Nichiren Daishonin (1222–1282): The founder of the Buddhism upon which the SGI bases its activities for peace and happiness in the world. He established the chanting of Nam-myoho-renge-kyo to the Gohonzon as the universal practice for attaining enlightenment.
The name Nichiren means sun lotus, and Daishonin is an honorific title that means great sage.