Gongyo Style (독경 스타일)

THE DAIMOKU (NAM-MYOHO-RENGE-KYO) 

“Nam-myoho-renge-kyo is only one phrase or verse, but it is no ordinary phrase, for it is the essence of the entire sutra. ... Included within the title, or daimoku, of Nam-myoho-renge-kyo is the entire sutra … Truly, if you chant this in the morning and evening, you are correctly reading the entire Lotus Sutra.  Chanting daimoku twice is the same as reading the entire sutra twice, one hundred daimoku equal one hundred readings of the sutra, and one thousand daimoku, one thousand readings of the sutra.  Thus, if you ceaselessly chant daimoku, you will be continually reading the Lotus Sutra.”   (“The One Essential Phrase”, WND-1, p922-923)

“So, even though the beginners in Buddhist practice may not understand their significance, by practicing these five characters, they will naturally conform to the sutra’s intent.”   (“On The Four Stages of Faith”, WND-1, p788)

“The Lotus Sutra of the Correct Law says that, if one hears this sutra and proclaims and embraces its title, one will enjoy merit beyond measure.”    (“Daimoku of the Lotus Sutra”, WND-1, p143)

“Only the ship of Myoho-renge-kyo enables one to cross the sea of the sufferings of birth and death.”                                                               (“A Ship to Cross the Sea of Suffering”, WND-1, p 33)

  

DAILY RECITATION OF CHAPTERS 2 AND 16 OF THE LOTUS SUTRA

In 1264, Nichiren Daishonin replied to a question from the wife of Daigaku Saburō concerning how to perform gongyo. 

“You say that you used to recite one chapter of the Lotus Sutra every day, completing the entire sutra in the space of twenty-eight days, but that now you read the “Medicine King” chapter once a day. You ask if you should simply read each chapter in turn, as you were originally doing.” (WND-1, p68)

“Though no chapter of the Lotus Sutra is negligible, among the entire twenty-eight chapters, the “Expedient Means” chapter and the “Life Span” chapter are particularly outstanding. The remaining chapters are all in a sense the branches and leaves of these two chapters. Therefore, for your regular recitation, I recommend that you practice reading the prose sections of the “Expedient Means” and “Life Span” chapters.  … As for the remaining chapters, you may turn to them from time to time when you have a moment of leisure.”  (WND-1, p71)

It’s clear from this letter that the Daishonin had already established the daily practice of reciting extracts from these two chapters of the Lotus Sutra…

 COMPREHENSIVE, ABBREVIATED AND ESSENTIAL PRACTICE

“To accept, uphold, read, recite, take delight in, and protect all ... twenty-eight chapters of the Lotus Sutra is called the comprehensive practice. 

To accept, uphold, and protect the “Expedient Means” chapter and the “Life Span” chapter is called the abbreviated practice.

And simply to chant one four-phrase verse or the daimoku, and to protect those who do so, is called the essential practice.

Hence, among these three kinds of practice, comprehensive, abbreviated, and essential, the daimoku is defined as the essential practice.   (WND-1, p143)

A Beneficial Practice

The following explanation of the benefits of Nichiren Buddhism comes from chapter 15 - "Why Do We Chant Every Day?" - of President Ikeda's book "Discussions of Youth": Sometimes our immediate prayers are realized, and sometimes they aren't. … Buddhism accords with reason. Our faith is reflected in our daily life, in our actual circumstances. Our prayers cannot be answered if we fail to make efforts appropriate to our situation.


In Nichiren Buddhism, it is said that no prayer goes unanswered. But this is very different from having every wish instantly gratified, as if by magic. If you chant to win in the lottery tomorrow, or to score 100 percent on a test tomorrow without having studied, the odds are very small that it will happen.  Nonetheless, viewed from a deeper, longer-term perspective, all your prayers serve to propel you in the direction of happiness.

Furthermore, it takes a great deal of time and effort to overcome sufferings of a karmic nature, whose roots lie deep in causes made in the past. There is a big difference, for example, in the time it takes for a scratch to heal and that required to recover from a serious internal disease. Some illnesses can be treated with medication, while others require surgery. The same applies to changing our karma through faith and practice. In addition, each person's level of faith and individual karma differ. By chanting Nam-myoho-renge-kyo, however, we can bring forth from within a powerful sense of hope and move our lives in a positive, beneficial direction. …

It’s unrealistic to think that we can achieve everything overnight. If we were to have every prayer answered instantly, it would lead to our ruin. We'd grow lazy and complacent. …

Suppose that rather than working, you spend all your money playing and are now destitute. Do you think someone giving you a large sum of money would contribute to your happiness in the long run?  … It would be like making superficial repairs to a crumbling building, without addressing the root problem.  Only by first rebuilding the foundation can we build something solid upon it. Faith enables us to transform not only our day-to-day problems, but our lives at their very foundation. Through our Buddhist practice, we can develop a strong inner core and a solid and inexhaustible reservoir of good fortune.

There are two kinds of benefit that derive from faith in the Gohonzon: conspicuous and inconspicuous. Conspicuous benefit is the obvious, visible benefit of being protected or being quickly able to surmount a problem when it arises - be it an illness or a conflict in personal relationships. Inconspicuous benefit, on the other hand, is less tangible. It is good fortune accumulated slowly but steadily, like the growth of a tree or the rising of the tide, which results in the forging of a rich and expansive state of life. We might not discern any change from day to day, but as the years pass, it will be clear that we've become happy, that we've grown as individuals. This is inconspicuous benefit.

When you chant Nam-myoho-renge-kyo , you will definitely gain the best result, regardless of whether that benefit is conspicuous or inconspicuous. … No matter what happens, the important thing is to continue chanting. If you do so, you'll definitely become happy. Even if things don’t work out the way you hoped or imagined, when you look back later, you'll understand on a much more profound level that it was the best possible result. This is tremendous inconspicuous benefit.

The true benefits of Nichiren Buddhism are of a lasting and inconspicuous nature that accrues in the depths of your life.  Conspicuous benefit, for instance, might allow you to eat your fill today, but leave you worrying about your next meal. As an example of Inconspicuous benefit, on the other hand, you may have only a meager meal today, but you are steadily developing a life where you will never have to worry about having enough to eat. The latter is a far more attractive prospect, I think. … The more we exert ourselves in faith, the greater the benefit we experience.

(taken from "Discussions on Youth", p225 – 228)

Does this Buddhism work?

Many people are wary of how some religions tend to emphasize belief without any evidence of how they work. They basically ask for your blind faith. Nichiren Buddhism is different. It is a philosophy and practice of actual proof—belief, or faith, arises from the positive impact the practice has on people's lives, from how it leads to happiness here and now.

Of course, if you are very new to chanting Nam-myoho-rengekyo, you might not have experienced any conspicuous actual proof yet. But at [SGI] activities, you have no doubt heard members' experiences of having received benefit as well as explanations of how the practice works. This can be your starting point—instead of blind faith, you can begin with an expectation that the practice works and therefore be willing to try it.

Nichiren Daishonin established the criteria of "three proofs" that people should apply to determine the validity of a religious practice: documentary proof, theoretical proof and actual proof.

Documentary proof means that the teaching should accord with the Buddhist sutras, considered the collective and comprehensive body of wisdom at the time. Nichiren explains in his writings how chanting Nam-myoho-renge-kyo and sharing it with others actualizes the Lotus Sutra, the highest teaching of Shakyamuni Buddha.

Theoretical proof means that the teaching must accord with reason and logic. Nichiren Buddhism is profoundly based on the principle of cause and effect, of which all phenomena in the universe are an expression. We are not expected to believe in anything that cannot ultimately be explained in light of this principle.

Actual proof means that the teaching actually changes people's lives for the better, that there is undeniable improvement that anyone can see. Nichiren argued that actual proof is the most important of the three:

"In judging the relative merit of Buddhist doctrines, I, Nichiren, believe that the best standards are those of reason and documentary proof. And even more valuable than reason and documentary proof is the proof of actual fact" ("Three Tripitaka Masters Pray for Rain," The Writings of Nichiren Daishonin, vol. 1, p. 599).

As Nichiren Buddhists, we develop ever-deepening faith through our own experience rather than simply accepting our beliefs from others. Ours is a philosophy of proof, and new members can expect to see actual proof from their practice soon after starting.

Taken from SGI-USA website

Newsletter NL8406SZ - Nothing Speaks Louder Than Actual Proof

When one who is able to show clearly visible proof in the present expounds the Lotus Sutra, there also will be persons who will [come to] believe [in the sutra]. From “Letter to Horen” (WND-1, 512).

Nothing is more eloquent than actual proof. That’s why it is important that we strive to steadily demonstrate actual proof of our victory in society. Relating such experiences to others is one of the most powerful ways to advance kosen-rufu.

(Translated from November 16, 2011,Seikyo Shimbun)

Nichiren Buddhism is not something to follow blindly, but it is something to try for yourself. 

If you are not sure whether this Buddhism is for you or not, start chanting. 

Chant every day, morning and night for a fixed time, say fifteen to thirty minutes.  

After a month, compare your life to thirty days ago. 

Do you feel an improvement in your life state?  Can you sense any actual benefit from this practise?

If yes, keep chanting and prepare for even greater changes within your life.

Contact any of the SGI websites to find out more about meetings in your local area:

Live in the UK? Contact http://www.sgi-uk.org/

Live in the US? Contact http://www.sgi-usa.org/

Live elsewhere? Contact http://www.sgi.org/about-us/directory/asia.html

What Language Is This?

One thing that can make Gongyo harder is that the recitation of these chapters is NOT IN ENGLISH!!!

Some people think we are chanting in Japanese, but we are actually chanting Kumarajiva's Chinese translation of the Lotus Sutra using a Japanese pronounciation system.

Some people query why not do it in English, which is a valid point and I know some Nichiren Buddhist sects do chant in English.  I have tried chanting in English but it's actually harder.  The English words don't flow so easily and it's difficult to find a good tempo.  If you try and do it with someone else it adds to the difficulty and it's very easy to get out of rhythm unless you go slowly, such as Christians saying The Lord's Prayer in church.

Personally, I enjoy the sound and feeling of this old Japanese approximation of old Chinese.  It really seems to resonate and have a rhythm to it in a way that the English doesn't.

Second, it also brings us together as a worldwide organisation. I have practised in Japan, Canada and the U.K. and I have chanted with people from Thailand, India, Brazil, France, Australia, Netherlands, etc. It doesn't matter where we were first introduced to the practice, what country we move to and who we practice with, we are able to chant together in unison.

Third,  if you are new to this kind of Buddhism, you may think it's impossible to do it, but if you start off slow and follow along in the liturgy book, you'll soon pick it up.  By practising day and night every day you'll soon pick it up and be able to go a little bit faster.  Eventually you'll start to naturally remember some parts without having to read it and many people become so familiar with it after five years or so that they can remember it without needing to follow along in the prayer book.

An excellent site that can help you with pronounciation is http://www.americangongyo.org/ 

and you can download a copy of the prayer book and silent prayers from the Gongyo download page
http://www.sgi-usa.org/memberresources/resources/gongyo/index.php

While we may not understand exactly what we are saying (or even how it "works" when we start chanting), we can still get the benefit of it. I have no idea how the HSBC security card for internet banking works, but it offers me protection from online fraud regardless. 

Being able to attend a meeting in a foreign country and practice with Buddhas from around the world chanting in unison is one of the great benefits of this Chinese/Japanese liturgy.

Our Daily Practice

Nichiren Buddhism has three components - faith, practice and study - and the practice is further broken down into two parts -  practice for yourself and practice for others.


Practice for others is simply talking to other people about this Buddhism and telling them you think its good and beneficial to your life.  Sometimes in the media or online this can be portrayed as cult-like behaviour, but it's no different to recommending a great movie you've seen or a new product you've loved.  Also, if your experience of this religion wasn't great you wouldn't recommend it to others or you would give them a negative impression.  We don't need to stand on a soapbox shouting about it or go door to door "pestering" people.  It's just something that may naturally come up in conversation with friends, neighbours and co-workers.

Practice for yourself.  I've already mentioned in an earlier post chanting "Nam-myoho-renge-kyo" to awaken your Buddha nature and tap into the mystic law of the universe.  You can chant this any time you feel like it, but it also forms part of our morning and evening routine.  Twice a day we recite extracts from two of the key chapters of the Lotus Sutra, which contain the core message of our faith, chant "Nam myoho renge kyo" and give thanks and appreciation in five prayers.

The two chapters we read from are Chapter 2 "Expendient Means" and Chapter 16 "Life Span".  Nichiren Daishonin, didn't leave any hard and fast rules about daily practice other than recite part of these two chapters daily and chant "nam myoho renge kyo", but within the SGI (and other Nichiren Buddhist groups) the length of the extracts recited has become shortened to make it more manageable as part of your daily life, and prayers have been introduced to focus your thinking and determination and to show gratitude and appreciation for the practice. 

Our Gongyo book contains the words needed to recite the chapters from the Lotus Sutra and also guidelines for the prayers, and it mentions that the wording of the prayers is there as a guideline, and that it is the sincerity and heartfelt thoughts that are more important than the specific wording. 

The 4 basic prayers are...

(1) Appreciation to the functions in life and the environment which support us because of our practice.

(2) Appreciation to the Dai-Gohonzon, Nichiren Daishonin and his first successor Nikko Shonin.  These three represent the three treasures of Buddhism (the mystic Law, the Buddha and the community of believers) and we also include Nikko Shonin's successor Nichimoku Shonin to show the continuation of this buddhism being passed on to future generations.

(3) This prayer shows our appreciation and desire for the spread of our faith throughout society.  We foces on achieving kosen-rufu - a time when everyone is awakened to their Buddha nature and the achievement of peace throughout the world.  We also pray for the eternal development of the SGI (the group we belong to which can bring about this positive change in people's lives) and also show appreciation to the three founding presidents of our organisation for their dedication to teaching and introducing others to this Buddhism.

(4) This prayer is our own personal prayers and determinations and is in 3 parts.

(4i) A prayer to bring forth our Buddhahood, change our karma, carry out our self-improvement and fulfil our wishes.  You can include thanks to other people supporting you in your life, for the safety and well-being of friends and family, for the achievement of your own personal goals (new job, house, etc.)

(4ii) A prayer to all of those who have passed away and our deceased relatives.  For many people this is a great source of comfort especially after someone has recently died.  Twice a day we are giving thanks and cherishing the memory of those we have loved and continue to love.

(4iii) Finally, we pray for peace throughout the world and the happiness of all humanity.


If you would like to try the daily practice, 

The text for the silent prayers can be found here - http://www.sgi-usa.org/memberresources/resources/gongyo/silentprayers.php

The text for the Lotus Sutra extracts can be found here - http://www.sgi-usa.org/memberresources/resources/gongyo/liturgyofnichirendaishonin.php



Here is morning Gongyo (First prayer, lotus sutra extracts and 8 minutes chanting.  Prayers 2 to 5 are missing so you need to do those on your own)

For evening Gongyo, just start from 1.15.  After the bell, hit pause and say "Nam-myoho-renge-kyo" 3 times and then continue with video.




Here is a slower version of just the Lotus Sutra extracts.

Nikko & Nichimoku Shonin

Every day during the second prayer we give praise and gratitude to two of Nichiren Daishonin's disciples, but who were they and why are we thankful to them?

NIKKO SHONIN

Nikko Shonin met Nichiren Daishonin at Jisso-ji temple in 1258 when he was 12!  Nichiren was researching its sutra library while preparing for On Establishing the Correct Teaching for the Peace of the Land.

Nikko Shonin started to devotedly serve Nichiren and joined him during his Izu Exile when he was 15, where he converted a priest of the Shingon school to Nichiren’s teachings.

Nikko Shonin recorded the lectures Nichiren gave on the Lotus Sutra and collected them together in The Record of the Orally Transmitted Teachings.

When Nichiren died, Nikko Shonin was the only one of the six senior priests who fulfilled the commitment to watch over his tomb.  They all denied they were followers of Nichiren’s teachings due to pressure from authorities and declared they were priests of the Tendai school.

Nikko Shonin's life was spent promoting Nichiren’s teachings, educating disciples and collecting together Nichiren’s writings, which he called the Gosho (honourable writings)

NICHIMOKU SHONIN

 

At 14 he witnessed a religious debate at Izu-san temple between the senior priests and Nichiren’s disciple Nikko.  He was so impressed he became Nikko’s disciple and served and supported Nichiren Daishonin.

Shortly before Nichiren’s death a Tendai priest challenged him to a debate.  Nichiren appointed Nichimoku to represent him, and Nichimoku beat the priest by winning every one of 10 rounds of doctrinal debate.

After Nichiren died, Nichimoku supported Nikko in keeping watch over the tomb and also devoted himself to propagating Nichiren’s teachings.

Nichimoku Shonin is remembered for his commitment to practice and propagate Nichiren’s Buddhism.  He also remonstrated more than forty-two times with the Kamakura government and the imperial court at Kyoto to encourage them to adopt Nichiren’s teachings.


I found some of this information and the pictures from another Buddhist website about 8 months ago, but since then that site seems to have closed.

300 Second Challenge

Earlier I posted a link to listen to chanting Nam-myoho-renge-kyo.

Nichiren said that by chanting this we can reveal our Buddha nature and access our Buddha wisdom, but what does it mean?

Nam means devotion. We are devoting out lives to awaken our Buddhahood through faith, practice and study of Nichiren Daishonin's Buddhism.  It is more than just a devotion though; it is a complete unity.  Every ounce of our being is part of "myoho-renge-kyo" and every syllabel of "myoho-renge-kyo" is part of our being.

Myoho is the mystic law of life. The fundamental reality of the constant changes that occur in our thoughts and lives moment by moment.

Renge literally means lotus flower, which is the title of Shakyamuni Buddha's ultimate teaching. One of the peculiarities of the lotus flower is that it seeds and blooms simultaneously. In the same way, our lives are governed by strict laws of simultaneous causes and effects. Everything we think, say or do causes a simultaneously effect in our lives which will manifest itself when the conditions are right. This could be an instantaneous effect, it could lie dormant for many years or it may not manifest itself until a future life, but that effect has been created and registered at the exact moment the cause was made.

Finally, Kyo means teaching or sutra, such as the kind of spoken teachings of Shakyamuni Buddha.

So putting it all together we are chanting our “devotion to the mystic law of cause and effect as revealed in the Lotus Sutra”.

Many new members want to know how often and how long they should be chanting, but there are no hard and fast rules.  Most members will chant for about half an hour every morning and evening, but some will do less and others more.  The only advice Nichiren gave us was to chant to our heart's content. 

The only other thing I'd say is to just sit quietly somewhere without the distractions of TV and either have a go on your own or chant along with the mp3 link.

If you are new to this Buddhism why not commit to chanting for just 300 seconds a day or 300 seconds every morning and evening. 

Try it for 30 days and see how you feel.

It may feel strange at first, but you'll soon get into a nice rhythm.

You may find once you start you lose track of the time or don't want to stop after 5 minutes. 

If so, don't stop, just chant to your heart's content.

Click here to hear the chanting

The Far Reaching Sound

Chanting is one of the core components of Nichiren Buddhist practise.  By chanting "Nam Myoho Renge Kyo" we can tap into the Buddhahood within our lives.

Alan Smallwood is a composer and producer from Washington DC who has combined inspirational music with Buddhist chanting.

His CD, "The Far Reaching Sound", consists of twelve pieces of music with "Nam Myoho Renge Kyo" as an accompanying vocal.  

Here is one of the "songs".  Enjoy.

If you want to check out more samples from the CD go to             
                                                                                            http://www.alansmallwood.com/index2.html