From Josei Toda's lectures on the sutra

Chapter IV

Meaning of Silent Prayers

Gokan’nen means to offer silent prayer to the Gohonzon. Practice-wise, it is to recite in mind the Gokan’nen-mon (the sentences specifically dedicated for this service).

Some members say: "While I chant the Daimoku, earthly thoughts come into my mind. Is this wrong?" Even if I say that is wrong, you cannot help it. Nor can I say, "Avoid those thoughts." Yet we must be careful not to let them in while we offer silent prayer to the Gohonzon.

For example, suppose that you think of someone quite disagreeable to you during this particular moment. Then you might have a grudge against him. Your sentiment immediately reflects in your silent prayer.

Again you might swear in your mind, "I will hit that fellow next time I see him." This would become your substantial prayer even if you are reciting the Gokan’nenmon. As this example shows, what matters in the silent service is the content of the worshipper’s mind, and not his reading of the sentences.

Dai-gatten-no, Dai-myojoten-no to, sojite hokke

In the morning, we begin Gongyo by chanting the Daimoku three times to the Gohonzon, then turn eastward. Simultaneously all the Buddhist gods are supposed to assemble around Dai-nichiten-no (God of the Sun). Among them are Dai-bonten-no, Taishakuten-no, Dai-gatten-no, Dai-myojoten-no and many others. These gods are omnipresent in the universe.

According to the Hokekyo, all the Buddhist gods pledged to protect believers in the Gohonzon. The sutra further clarifies that they had previously chanted the Daimoku for their own sakes (they did not spread it for others). From this cause, they became Buddhist gods. Therefore, the Daimoku is a kind of ‘pabulum’ for them to live on. We offer the Daimoku to them as a token of our gratitude for their day-and-night protection.

"Shoten chuya joi hoko ni e goshi" - this sentence is quoted from the Hokekyo which refers to what is mentioned above. The quotation reads to the effect that the Buddhist gods protect us day and night by virtue of our devout faith in the Gohonzon. We must accordingly thank them. The sentence we read silently in the Shoza is dedicated for this purpose.

After the silent prayer of the Shoza, we face the Gohonzon again. The Buddhist gods now come and gather behind us. Among them are Kishimo-jin and Yasha - the goddesses who joined in. the pledge to protect devotees of the Hokekyo. They were once very cruel to humanity, but after their conversion to the Hokekyo they became benevolent Buddhist goddesses. All these protectors listen attentively as we recite the sutra and chant the Daimoku. Gongyo is a solemn rite of such significance.

Some people retort: "If that is so, the Buddhist gods would be too busy in the morning. They are supposed to attend every Gongyo service you start doing around the same hour and just everywhere in the world! How could they manage this?" Some of them go so far as to say: "Bonten and Taishaku would not be present past nine o’clock." These are unknowing arguments.

The Buddhist gods are omnipresent in our own lives as well as in the universe. This fact is expounded in the Buddhist term Bunshin Santai. It summarily signifies the omnipresence of the gods. Such transcendent existence is indicated in Christianity as well, but its substantial entity is clarified only in the supreme life-philosophy of Nichiren Daishonin. You can realize it empirically and prove it factually through actual happenings in your daily life.

These words stand for the ‘ten honorable titles’ of the Dai-Gohonzon. A similar phrasing ‘ten honorable titles’ is inscribed in the Gohonzon that we have. It refers to the ten honorable titles of Shakyamuni Buddha, completely different from those of the Dai-Gohonzon. Therefore, the phrasing says ‘good fortune to supersede the ten honorable titles’ (of Shakyamuni). We can accumulate the ‘good fortune’ through our faith in the Gohonzon. In addition, our good fortune as believers in the Dai-Gohonzon is by far greater than that of believers in Shakyamuni’s Buddhism.

By reciting silently the Gokan’nen-mon of the Niza, we praise the ten virtues of the Gohonzon. They may also be called ten kinds of status or prestige inherent in the Gohonzon.

Introduced below are the ten virtues and what each of them signifies:

1) Namu Honmon juryo-hon no kanjin

Literally, ‘juryo-hon no kanjin’ means ‘the heart of the Juryo Chapter’ (of the Hokekyo). The Chapter itself is a mere symbol of the Dai-Gohonzon, whereas the Juryo Chapter read by Nichiren Daishonin is more than the symbol. He embodied the core of it into the Dai-Gohonzon. Hence, the scripture in the Daishonin’s Buddhism is as valid as life. In other words, the essence of the sutra is the Daimoku - Nam-myoho-renge-kyo.

2) Montei hichin no taiho

Literally, this means ‘the great law inherent in the sentences’ (of the Juryo Chapter). ‘The great law’ as such is indicative of the Dai-Gohonzon which is the true original cause for all livings to attain Buddhahood or absolute happiness.

3) Honchi nanshi

The ultimate origin of the Dai-Gohonzon is beyond human knowledge. This is meant by the words Honchi nanshi. The Dai-Gohonzon is tremenddously powerful. The entity of the Dai-Gohonzon is, so to speak, as vast as the universe. It is the cosmos itself.

4) Kyocki myogo

Kyo means the object. By contrast, Chi means the subject. Kyochi myogo signifies the integral union of these two different factors. In Buddhism, they must be well in accordance with each other. Generally, a happy life finds itself in such a state.

The Dai-Gohonzon as the Kyo ranges in time over the sequence of past, present and future, and prevails in space as vast as the entire universe. The Chi of the Dai-Gohonzon is the True Buddha, Nichiren Daishonin whose mercy extends

beyond the bounds of time and space. Therefore, the Dai-Gohonzon is the true integral entity of Kyo and Chi, that is, Kyochi myogo.

5) Kuon-ganjo jijuyu-hoshin

Kuon-ganjo signifies the limitless and eternal entity of the Dai-Gohonzon. In contrast with this, the entity of Shakyamuni Buddha is limited and transient. Space-wise, Kuon-ganjo implies the entire universe itself:

Time-wise, it denotes the eternity from no beginning to no end (including the present).

As for Jijuyu-hoshin, Hoshin is one of the ‘three phases of life’ expounded in Buddhism by the term Sanjin. Hoshin represents mentality - especially wisdom. The other two are Hosshin (life in itself) and Ojin (materiality - particularly the body).

Jijuyu signifies how the True Buddha lives. He lives at His own will, neither restricted nor swayed by anything whatever. Therefore, the True Buddha is otherwise called Jijuyu-hoshin. The life of the True Buddha is materialized into the Dai-Gohonzon.

Nyorai is a Buddha. Nyo means every moment of time. Rai connotes vital activities. Gototai denotes the entity of life. Together, Nyorai no gototai signifies the entity of the True Buddha who never ceases even for a moment to save all living beings. This is the Dai-Gohonzon.

7) Jikkai honnu-joju

Jikkai or the Ten Worlds are the elemental classification of states of all living things, which range from Jigoku (Hell) to Butsu (Buddhahood). The Dai-Gohonzon prevails in each of the Ten Worlds. In turn, the Dai-Gohonzon itself contains all of them. This is the meaning of Jikkai honnu-joju. It is for this reason that we can attain Buddhahood through our faith in the Dai-Gohonzon, whatever state we may be in.

8) Ji no ichinen sanzen

This phrase is indicative of the Dai-Gohonzon. Ji means the action of the True Buddha which accords with His own intention. The establishment of the Dai-Gohonzon - was the ultimate intention of Nichiren Daishonin as the True Buddha. He established the DaiGohonzon on October 12, 1279.

The Dai-Gohonzon is the embodiment of the profound doctrine of the Ji-no Ichinen Sanzen (practical elucidation of the 3,000 worlds in a momentary existence of life).

As is compared with this, Tendai (T’ien-t’ai) the Great expounded Ri-no Ichinen Sanzen as the Transient Buddha of the Zoho period. His teaching is merely a theoretical approach to the Dai-Gohonzon. Ri means theory or doctrine.

9) Ninpo ikka

Nin stands for Person; and Po (a phonetic change of Ho), Law. Ninpo ikka together means the oneness of Person and Law. In the True Buddhism of the Three Great Secret Laws (San-dai-hiho), the Person is Nichiren Daishonin, the True Buddha; and the Law is Nam-myoho-renge-kyo. Therefore, the Dai-Gohonzon is the very embodiment of Ninpo ikka.

In addition, in True Buddhism, the Person equals the Law and vice versa. This is the true aspect and content of the Dai-Gohonzon. The reason: If Nichiren Daishonin had not made His advent in this world, the Dai-Gohonzon could not have been established. Nam-myoho-renge-kyo was first chanted and spread by the Daishonin. Hence, Person and Law are never separate from each other.

10) Dokuitsu-honmon-kaidan no Dai-Gohonzon

Literally, Dokuitsu stands for the phrase ‘only one’. Honmon means ‘true teachings’.

In Shakyamuni’s Buddhism, the 28-chapter Hokekyo is divided into two parts according to their doctrinal difference. The one is the first 14 chapters, categorically called Shakumon (transient teachings). The other is the latter 14 chapters likewise called Honmon (true teaching).

In Nichiren Daishonin’s Buddhism, both of Shakyamuni’s teachings are treated alike as Transient Teachings; and Nam-myoho-renge-kyo alone stands out as True Teachings. Hence the name Dokuitsu-honmon (the Only True Teaching).

As is shown above, the True Buddhism of Nichiren Daishonin is completely different from Shakyamuni’s Buddhism. The former supersedes the latter by far. This further signifies that the Dai-Gohonzon eclipses the provisional validity of Shakyamuni’s Buddhism.

By citing the above-mentioned ‘ten honorable titles’, we praise the absolute powers of the Dai-Gohonzon. Thus we also express our thanks for the immense benefits and blessings already bestowed upon us, and at the same time invoke the Dai-Gohonzon for further bestowal.

Namu honninmyo no kyoshu, isshin soku

sanjin, sanjin soku isshin, san-ze jogo no

goriyaku, shu-shi-shin san-toku, dai-ji dai-hi,

shuso Nichiren Daishonin go-iko baizo, gori-

yaku kodai, go-ho-on shatoku no on-tame ni.

This long sentence is meant for us to praise the virtues of Nichiren Daishonin with a view to thanking Him. Hereon, the Daishonin is addressed by His title ‘honninmyo no kyoshu’, This means ‘the Buddha of the true mystic cause’. By contrast, Shakyamuni is called hongamyo no kyoshu (the Buddha of the true mystic effect). Kyoshu means the Buddha.

Shakyamuni could attain enlightenment by practicing Nam-myoho-renge-kyo under the True Buddha in the infinite past called Kuon Ganjo.

In Buddhism, there are sutras which reveal the life of Hosshin Nyorai (Buddha’s life). A certain sutra reveals Dainichi Nyorai as such. Hoshin Nyorai (Buddha’s wisdom) is revealed, too, in some sutras including Hannya-kyo (the Sutra of Wisdom). Ojin Nyorai (Buddha’s body) also is revealed in Agon-kyo (Agama Sutra). As these examples show, the three qualities of Buddha are revealed separately.

In other words, every Buddha in the pre-Hokekyo sutras represents only one of the three qualities, whereas Nichiren Daishonin alone contains all of them. Therefore, the Daishonin is both Hoshin Nyorai and Ojin Nyorai as well as Hosshin Nyorai. In the otherway round, these three Nyorai are found in the single life of Nichiren Daishonin. This adds importantly to the reason why the Daishonin is regarded as the True Buddha. The expression ‘isshin soku sanjin, sanjin soku isshin’

involves such signification.

San-ze jogo no goriyaku: This part of the sentence means that Nichiren Daishonin bestows unending benefits over the eternal sequence of time.

Shu-shi-shin: This wording stands for the San-toku (Three Virtues) at the Daishonin—Sovereign, Teacher, and Parent. The True Buddha protects us as Sovereign, guides us as Teacher, and rears us as Parent.

We express our heartiest gratitude to Nichiren Daishonin by praising Him with these significant words.

With this silent prayer, we express our sincere thanks to the Second High Priest Nikko Shonin, the founder of Head Temple Taisekiji.

Hossui shabyo: Hossui is the Law or Buddhism metaphorically compared to clean water. Shabyo means ‘transfer’. Now suppose here are two glasses, one of which is filled with water. The water is transferred from one glass into the other. The quality of the water remains unchanged through this transfer - even though the shapes of the glasses may differ.

Similarly, the Hossui of Nichiren Daishonin was handed down from Nikko Shonin to Third High Priest Nichimoku Shonin. However, its genuine purity was not changed in the least. This solemn tradition has been strictly maintained by the successive high priests of Nichiren Shoshu.

Yuiga yoga: This means that the life of Nikko Shonin equals that of Nichiren Daishonin. A Gohonzon called ‘Tobi (Flying) Mandala’ is enshrined at Butsugenji Temple in Sendai City in northeast Japan. It was inscribed co-operatively by the Daishonin and His immediate successor Nikko Shonin. This fact evidences what yuiga yoga signifies.

This silent prayer conveys our thanks to the Third High Priest Nichimoku Shonin.

A distinguished debater, Nichimoku Shonin contributed much to refuting the heretical doctrines of other sects. Nichiren Daishonin trusted remarkably in his ability. In fact, he attempted to remonstrate with the authorities of his day as many as 42 times including the times he acted in the Daishonin’s stead.

After the Daishonin passed away, Nichimoku Shonin served long under Nikko Shonin, who named him as the third High Priest. At 74, he set out for Kyoto to ex-postulate with the Emperor, and ended his life at Tarui on the way. Thus he literally devoted himself to fulfilling his sacred mission..

On our pilgrimage to the Head Temple, we offer our hearty donations to acolytes there. On January 15, the memorial day of Nichimoku Shonin, the High Priest invites the acolytes to dinner. This is observed because Nichimoku Shonin may be among them. A tradition has it that he will again make his advent at the time of Kosen-rufu. He may already have appeared.

This is the expression of gratitude further extended to the successive high priests of Nichiren Shoshu. We thank them all for their lives dedicated to maintain the True Buddhism in its purity.

In this silent prayer, we ask for the earliest attainment of worldwide propagation of the True Buddhism. This attainment is the very will of Nichiren Daishonin as well as the ultimate goal of us, His followers.

At Head Temple Taisekiji, Ushitora Gongyo has been observed every day past midnight by the successive high priests for over 700 years. This solemn ritual is simply dedicated for this great cause. We members of Nichiren Shoshu pray for its achievement every morning.

Here, we offer all our own prayers to the Gohonzon.

I know a woman believer who began to pray to the Gohonzon about twenty-five years ago. She now has a mint of money, having a splendid home, but at the time of her conversion to Nichiren Shoshu, she was living an extremely rugged life, poor and troubled. Her only wish then was to secure a life of modest means. Now she has had her wish answered - —unimaginably more than she ever wished for. There is a story about her and her Gongyo. In those early days, it is said, her prayer bell rolled two yards when she struck it at this part of the silent prayer. We do not necessarily have to ring the bell that hard, but this episode tells how strongly she used to ring for her wish. We may well make our wishes perhaps as earnestly as she did.

To-monryu shinko no menmen, naitoku

shinko no menmen, ono ono senzo daida no

sho shoryo tsuizen-kuyo, sho dai-bodai no

tame ni.

Soregashi senzo daidai no shoryo tsuizen

kyuo sho dai-bodai no tame ni.

As we recite in mind the first sentence, we pray for the repose of’the deceased ancestors not only of our own but also of all mankind.

The second sentence is meant in particular for the repose of our own ancestors. Recall their names as you ring the bell for each one of them.

Lastly, we offer our prayer to the Gohonzon for the entire universe including the human world, that it be equally blessed with the great benefits of the Gohonzon, so that the whole world may become the prosperous and peaceful land of Buddhahood.

APPENDIX

Correct Way of Gongyo

For every believer in Nichiren Shoshu, Gongyo is the most basic daily practice. It is observed both in the morning and evening. The correct and regular observance of daily worship is indispensable for the believer to enjoy receiving great blessings.

Gongyo consists of three main parts - sutra-reciting, Daimoku-chanting and silent prayer. The sutras to be recited are the Hoben and Juryo Chapters of the Hokekyo Practically, the Juryo Chapter is recited in two separate sections - Chogyo and jigage. (explained below)

MORNING PRAYER

Before starting the first Gongyo of the day - morning service, the worshipper offers a cup of fresh water, changes the water in the Shikimi vases, lights candles and burns incense. When the preparatory service before Gongyo is adequately done, the worshipper observes the plenary service in the following order.

Shoza (First Prayer)

Sit upright in front of the Gohouzon, ring the bell three times and chant the Daimoku three times. Then turn eastward.

1) Facing estward, read the liturgy, "Myo ho ren ge kyo Hobenpon. Dai ni. Niji seson ju sanmai anjo ni ki..." Repeat three times the last lines of the Hoben Chapter (Hobenpon) which begin with "Shoi sho ho, nyo ze so..."

2) Then, proceed to the Juryo Chapter (Juryohon) and read the title.

3) Skip the part following the title, which is called Chogyo (the longer part). Read the Jigage, beginning with "Ji ga toku bur-rai..." Jigage is the sutra in verse ending with "...Soku joju busshin."

4) Chant Hiki-Daimoku (prolonged Daimoku) three times - "Na-mu, Myo-ho-ren-ge-kyo." Voice each syllable in a prolonged and articulate sound.

5) Then, read the silent prayer (Go-kannen-mon) of the first prayer (Shoza) in your mind.

6) After the silent prayer, chant the Daimoku again three times.

Niza (Second Prayer)

Now, turn to face the Gohonzon.

1) Reed the Hoben Chapter in the same manner as in the first prayer.

2) Read the Juryo Chapter completely - from the title through Chogyo to the end of Jigage.

Chogyo begins with "Niji butsu go sho bosatsu gyu..." and ends with "Niji seson yoku ju sen shi gi, ni setsu ge gon." It is only here during the second prayer that the whole part of the Juryo Chapter is read through.

3) Chant the Hiki-Daimoku three times.

4) Read the silent prayer of the second prayer, and chant the Daimoku three times.

Sanza (Third Prayer)

1) Read the Hoben Chapter, the title of the Juryo Chapter and Jigage.

2) Chant the Hiki-Daimoku three times.

3) Read the silent prayer of the third prayer. Chant the Daimoku three times at the end of reading each of the four silent prayers.

Yoza (Fourth Prayer)

1) Read the Hoben Chapter, the title of the Juryo Chapter and Jigage.

2) Chant the Hiki-Daimoku three times.

3) Read the silent prayer of the fourth prayer in the same way as in the third prayer.

The first sentence of the silent prayer here is meant for the worshipper to pray for the attainment of worldwide propagation of the True Buddhism. The second sentence is meant for the worshipper to pray for his or her personal desires. Here, the worshipper prays for the fulfillment of his or her wish whatever it may be.

Goza (Fifth Prayer)

1) Read the Hoben Chapter, the title of the Juryo Chapter and Jigage.

2) Skip the Hiki-Daimoku and chant the regular Daimoku as many times as the worshipper likes.

3) After Daimoku-chanting, read the silent prayer of the fifth and last prayer.

EVENING PRAYER

In the evening service, the first and fourth prayers (Shoza and Yoza) are omitted. The worshipper reads the sutra in the second, third and fifth prayers (Niza, Sanza and Goza) exactly the same way as in the morning service. In the evening service, the worshipper prays for the fulfillment of his or her wish at the end of the silent prayer of the fifth prayer.

First Prayer: With the silent prayer, the worshipper asks to be bestowed with the unceasing protection of the Shoten Zenjin - the Buddhist gods including Dai-nichitenno (God of the Sun) in the eastern heaven.

According to the Hokekyo, all the Buddhist gods vowed to protect believers in the True Buddhism. The Daimoku chanted by the believers vitalizes the activities of the Buddhist gods.

Second Prayer: In the sentence of the silent prayer are cited the ten virtues of the Dai-Gohonzon. Through the offering of the silent prayer by the worshipper, the merciful power of the Dai-Gohonzon is gratefully acknowledged and further invoked for.

Third Prayer: The first sentence of the silent prayer represents the worshipper’s appreciation of the great mercy of Nichiren Daishonin, the True Buddha, who has the Three virtues of Sovereign, Teacher and Parent.

In the second sentence, the worshipper thanks Nikko Shonin, the immediate successor to the Daishonin as well as the founder of Head Temple Taisekiji, for having kept the True Buddhism in its purity.

In the third sentence, the worshipper thanks Nichimoku Shonin, the Third High Priest. In the fouth, the worshipper offers his or her gratitude to the successive high priests of Nichiren Shoshu.

Fourth Prayer: The worshipper prays sincerely for the earliest attainment of Kosen-rufu (worldwide propagation of the True Buddhism) for the ultimate purpose that world peace be realized.

Then, the worshipper prays for the solution of his or her evil karmas as well as for the fulfillment of his or her good wishes ranging from the present to the future. Here the worshipper may pray to the Gohonzon for whatever he or she desires.

Fifth Prayer: The worshipper prays, first, for the peace pf the deceased Nichiren Shoshu believers; second, for the repose of his or her own ancestors; and third, for the whole world or the entire universe to be blessed with the great benefits of the Gohonzon, thereby making this world a happy and peaceful place to live in.

In the evening service, the worshipper offers his or her various prayers here at the end of all the silent prayers.

Gongyo, Daily Worship

The Record of Nichiren Daishonin’s Oral Teachings, Ongi Kuden, contains the passage which reads, "Nam-myoho-renge-kyo is the greatest of all joys."

Through this teaching, the Daishonin points out that to discover the Buddhahood innate in one’s life is ‘the greatest of all joys’. Needless to say, the mainspring of such joy is the practice of Gongyo which believers in Nichiren Shoshu observe daily.

Gongyo literally means exerting one’s own self in practice. Practically, it is the ultimate form of observing Buddhist philosophy which serves the human purpose of establishing Buddhahood or absolute happiness in one’s life.

In other words, Gongyo is a personal practice to unify one’s life with Buddha’s, which is the Dai-Gohonzon. The Dai-Gohonzon is the entity of what is known in the True Buddhism as Jikkai Gogu and Ji-no Ichinen-Sanzen.

We perform Gongyo in order to realize that our own life has in itself the very entity of what is signified by Nam-myoho-renge-kyo.

In the present world where humanity suffers continuous worries and troubles caused by the chaos of ideas, it is extremely difficult to maintain delight, confidence and hope. A worthy life is far from attainable merely by studying techniques and morals.

I am convinced that the only solution to this problem ist to practice Gongyo. This practice alone enables us to acquire Buddha’s life, naturally, accumulate good fortune and improve our personalities. As trees grow inconspicuously day by day, spreading their branches and roots to absorb the energy of the sun and water from the earth, so do we achieve our human revolution and build the foundation for our happiest lives through daily practice of Gongyo and Daimoku-chanting.

Nichiren Daishonin states in His writings: "Voice is the essential part of Buddhist practice." "Our lives and prayers influence the entire universe." "Chanting Nam-myoho-renge-kyo may be likened to a blowing gale."

It must be understood that these statements refer to the great benefits of Gongyo when they are applied to our daily lives. Here, it need hardly he added that Gongyo is a persevering practice, where one chants the Daimoku determinedly and ceaselessly at all times with faith in the Gohonzon.

The same principle holds true in every aspect of life. If we want to be accomplished in the field of learning, art or technology, unremitting effort and daily drill are required. It is obvious, therefore, that if we give up halfway, what we have thus far accomplished will in no time begin to dwindle or fade away.

These are mostly of a physical nature. Gongyo is principally of metaphysical nature, for its aim is to establish Buddhahood or absolute happiness within our lives.

Indeed, Gongyo is indispensable for us to excise our evil destinies and accumulate an inexhaustible good fortune. For this reason, the practice of Gongyo serves our own interests. If one asks for divine blessings without doing Gongyo, he is expecting a harvest without sowing or is waiting to be paid without working. Again such a person may be likened to the owner of a highly efficient machine. To be sure, he has the machine, but what can he gain if he fails to connect his machine to the electric power and use it?

In the end, for mankind in Mappo whose good fortune is exhausted, the only source of immeasurable divine benefits is the practice of Gongyo.

The Dai-Gohonzon of the Three Great Secret Laws possesses the power to benefit, a power as vast as the universe. This is mentioned in many parts of the Gosho as well as in the sutras. We can distinctly relate from our own experience that our daily lives vary according to whether or not we observe Gongyo diligently. This fact allows us no doubt that the faithful practice of Gongyo for ten or twenty years will produce a prodigious effect upon our actual lives.

The true, great religion is the science of life. It contains a great philosophy free from the least of contradictions. It is not only the guiding principle of life but also the law of the universe itself. Nichiren Daishonin named this fundamental law Nam-myoho-renge-kyo, and embodied it in the .form of the Gohonzon.

This Gohonzon we embrace. With unfaltering perseverance, let us each observe Gongyo, and thus develop our vital life-force, acquire widsom and establish a life as solid as diamond and as genuine as gold. Let’s further advance toward the creation of peaceful and prosperous world of humanity through promoting the propagation of True Buddhism.

Every Wish Comes True

I visit here today for the first time in five years. I must apologize to you for my long absence.

Seeing all of you, I have come to believe that if you unite with Vice-general Director Koizumi who is concurrently the Chubu Joint Headquarters chief as the central figure, the Yamanashi Headquarters will be steadfast. I am glad as well as feel reassured. From now on, please continue your efforts even more cordially and energetically.

I hope you will complete your Buddhist practice steadily and cheerfully, taking good care of your health.

It is generally said that the disposition of people in Yamanashi Prefecture is introverted, but this is a mistaken view. As long as one embraces the Gohonzon, he can put into full use his own supreme life and attain his human revolution to enjoy the greatest life humanly possible.

This was the province of Kai (which literally means ‘worth’). There are ten or more million members in the Sokagakkai, but you can live a life most worthwhile to live. Therefore, please advance with the conviction and motto that the place where you now live is the best in Japan, where you can lead a life most worthwhile to live among all the members of the Society.

Today, I came here from the Head Temple. On the way, I found the road very bad at first, but after a while, my car came to a stretch of pavement, then again struggled along a rugged road. If the condition of the road is good, the car runs easily without dust getting into the seats, We can feel comfortable. About this, I spoke with some members of the Board of Directors.

"This holds true with our Gongyo and discussion meetings. If these two are perfectly done, we will feel as if driving along a paved road with a smooth surface. If they are imperfect, we will feel as if driving on a gravel road and it will be difficult to progress toward the goal of Kosenrufu. This is a simple principle. We are correct in explaining Buddhism with such reasonable principles."

As you see now, most important is to do Gongyo devotedly, and to chant Daimoku in earnest. Daimoku is important whether you may be in good or bad conditions. It is the ultimate principle - which you will find after reading through the Gosho, the Hokekyo (Lotus Sutra) or any of the other sutras - that to chant the invocation of Nam-myoho-renge-kyo to the Gohonzon of the Three Great Secret Laws enables you to attain enlightenment or to carve out your evil destiny.

Whoever may give you guidance, you have no other way than to chant Daimoku. It is for your own sake. It is the source of daily life and religious activity. The practice of Gongyo and Daimoku is comparable to the engine of a motorcar and the spring.of a watch. This all of you know and practice every day. However, let me stress that you should do Gongyo in which your life responds to the Gohonzon according to the Buddhist principle of Kyochi Myogo. If you sleep over your Gongyo late at night, it is as if cleaning windows with a greasy rag. Then you get up late the next morning, hurriedly rush through Gongyo and leave. Such a way of Gongyo is discouraging. I wish you to take enough time to chant Daimoku composedly as well as practice Gongyo and Daimoku regularly.

Vice-general Directors Koizumi, Kashiwabara and Tsuji were Mr. Makiguchi’s disciples and have thus been believers for more than two decades. The reason they are great is that they have kept embracing the Gohonzon even in air-raids, under oppression or in the days of the reconstruction of the Sokagakkai.

They may have been unable to do Gongyo some days, because they were involved in air-raids or had to prepare to evacuate Tokyo. However, they strove to keep the Gohonzon by all means. As long as you embrace the Gohonzon, you can find a way and have your wishes come true. This is what Buddhism calls the Shin-no-Daimoku or literally, the Daimoku of Faith.

Another Daimoku is Gyo-no-Daimoku or literally, the Daimoku of Practice which means to practice morning and evening Gongyo regularly. These two comprise the Daimoku of Faith and Practice. Faith means never to doubt. It is to believe that all prayers come true without fail.

Because you believe so, you must practice. This is the Daimoku of Faith and Practice. This is the true Gongyo. It is my sincere hope that from now on you will renew your resolution to do Gongyo and Daimoku, becoming one with the Gohonzon, until you have all your wishes come true and attain your human revolution.

You are great if you chant Nam-myoho-renge-kyo and have your wishes realized. Then Gongyo is easy for you. To become such, you must strive for ten or twenty years, following the example of your senior leaders. You will doubtless have your wishes - whatever they are - fulfilled because, as the Daishonin put it, "We have obtained the priceless gem of perfection without seeking it earnestly."

Religious activities are necessary to make Gongyo and Daimoku more powerful. You are required to teach others the wonderful power of this religion. This practice is faith itself, although, needless to say, Gongyo is the coupling of faith and practice. Therefore, a perfect faith comprises three - the Daimoku of Faith, Daimoku of Practice and practice as an envoy of the True Buddha. When these three are perfect, you can enjoy the greatest of blessings. You are the greatest of believers. You can attain a perfect human revolution.

To explain further, the relationship between Gongyo and .Shakubuku or awakening others to the Gohonzon is likened to the earth which, turning on its own axis, moves, around the sun. The practice of Gongyo is comparable to the rotation of the earth; and that of activities for Kosen-rufu, to the revolutlon of the earth around the sun. The movement of our planet is perfect when it carries out both. This is the principle fully revealed in the Daishonin’s Rissho Ankoku Ron. The ultimate teaching of the other Gosho including San-dai-hiho Sho boils down to this.

Those. who do all these can develop day by day just as saplings grow into giant trees, absorbing the sunlight and water. This is the proof as evidenced by the progress of your seniors. Yet, there are some who neglect what they should do or do not fulfill their responsibilities and complain, "I wonder whether the Gohonzon really has power. I cannot enjoy the divine blessings but am always ill". They doubt the Gohonzon, criticize the True Buddhism and feel bitter against other believers.

Everything depends on your firm determination. What matters is you yourselves. Socrates said, "Know thyself." Those who earnestly practice Buddhism witnessed by the Gohonzon cannot become unhappy for ten and twenty years hence. If you were to do what you should and become unhappy, the Gohonzon would be strange. This can never happen. If it did, it would be a believer who is to blame. Please continue your strong faith for a long time.

As long as you are devoted to the faith, later in retrospect, you will find all your wishes realized. You should never be too impatient. If you do not devote yourselves to daily Daimoku and other practices bearing in mind the Daishonin’s teaching "Regard this as the last moment of your life," you will surely repent later.

Even if you become skilful in Japanese fencing or playing the piano after hard training, you will lose the skill you have mastered, should you stop training. Unless you accumulate your power little by little, you will retrogress in art, skill, and technique. This holds true with any other thing.

Set your target for ten or twenty years hence and courageously practice your faith, abiding by Nichiren Daishonin’s teachings.

If you become earnest, your "looks" will change without your realizing it. As the Gohonzon’s benefits are Myoyaku (inconspicuous benefits), your environment will gradually improve. Even if it should become unfavorable, it will be only temporary, and you should believe that it foretells your future improvement. Adversity will never last for long. You are only taking a circuitous route to your destination. This is the function of Nam-myoho-renge-kyo. I hope you will reaffirm your resolution to follow your organization till the last moment. I wish for your future effort.

Questions and Answers

A: Gongyo is a solemn liturgical practice of Buddhism. According to the Hokekyo, all Buddhist gods assemble behind the worshipper during the morning service. A passage from Nichiren Daishonin’s Gosho also says: "Bonten, Taishaku, Nichi-gatsu, Shiten and all other Buddhist gods protect day and night the one who chants Nam-myoho-renge-kyo." For this reason, you should sit upright and pray sincerely to the Gohonzon.

1) Single-minded Prayer

What is more, Gongyo is the concrete expression of your faith in the Gohonzon. A daily life overflowing with vitality derives from the rhythmical practice of this daily service. It is of little avail to do Gongyo absentmindedly merely from force of habit. Therefore, you should offer pure-and-single-minded prayers. Also important is to form the habit of chanting the Daimoku as constantly as a river flows. Such an observance of Gongyo is the basis for having your wishes answered.

2) Proper Posture

You may sit on a chair, but sit upright. Being neatly dressed is desirable, too. Your respect for the Gohonzon is reflected in the way you observe Gongyo.

During the service, you should look straight at the Gohonzon with your eyes wide-open. In a normal conversation, the speaker and listener face each other. They do not close their eyes or look aside. If one has something special to communicate, he would look intently at the other. In Gongyo, you are communicating directly with the Gohonzon; you are expected to direct your eyes straight—not aside or glancing.

3) Fold Your Hands

At Buddhist prayer, the worshipper folds his hands together. This should be observed in Gongyo. A human body is symmetrical and shows the perfect form when the hands are joined together in the center above the chest. Thus you can set your mind at the utmost concentration on your prayer.

You may have various feelings or thoughts during Gongyo. Even if you pray to the Gohonzon concentratedly at one moment, you may doubt at the next moment whether your prayer will really be answered. If you reproach a fellow member in your mind for some reason or other during Gongyo, the Gohonzon will know that instantly.

Practice of faith is nothing ideological. Our faith reveals itself in our daily lives. This is why we should make efforts never to be troubled by trifles and to pray for great objectives.

In the beginning, you may not be able to control your mind, but as you chant more and more Daimoku, your mind will become serene and begin to concentrate on the Gohonzon. This state is called Hokke-zanmai - the most enjoyable state of faith devoted in the Gohonzon.

A: Certainly you can. It is like a baby who thrives on milk. The infant does not know the fact that what he drinks nourishes him, but he grows all the same by his instinctive intake of his food.

Knowledge and utilization are two different things. You may not know the meaning of the sutra. Still you can gain the same blessings by turning to its practice. Gongyo including this sutra-reciting is the practice. This is because the Gohonzon has an absolute and benevolent power.

The converse is true in this case. You may know what the sutra means, but what would you gain from it if you neglect the practice, though? Nothing. The sutra has no beneficial power in itself. The Gohonzon possesses every power, and the sutra is meant to reveal and praise the greatness of the Gohonzon, so the study of the sutra will help you understand all the better how important the faithful practice of Gongyo is for you.

A: If you are unable to read the sutra because of blindness or some other reason, you may do so. In this case, though, you should spend as much time more in Daimoku-chanting as is required for sutra-reading.

However, you can still learn how to recite the sutra by following other members’ Gongyo. It will not be easy for you in the beginning, but gradually you will be able to learn the sutra by heart. Many have experienced this. Besides, the sutra is very rhythmically composed. Accordingly, you will find it easier than you might think to acquire the practice of sutra-recitiug.

A: You can still do Gongyo. In this case, sit facing the direction of Head Temple Taisekiji where the Dai-Gohonzon is enshrined. Then visualize or form a mental image of the Gohonzon and practice Gongyo in the same way as you do in front of the Gohonzon. This method can be applied especially when you are far away from home on a trip or when you have not yet received the Gohonzon.

If there is another member of Nichiren Shoshu in your neighborhood, you may well call at his home. He will be glad to let you worship the Gohonzon enshrined in his domestic altar. Of course, you may also visit a Nichiren Shoshu temple if there is one in your vicinity.

In any situation whatsoever, you can receive the same blessings of the Gohonzon as long as you observe Gongyo faithfully.

A: This is a very difficult question to answer. As a matter of fact, there is no commandment to define how long we should chant the Daimoku. It depends on your internal urge as well as external circumstances.

If you have some special wish - this is your internal urge, then you will chant the Daimoku as many times as you come to feel content at heart. If you have some particular problem - this is your external circumstances, again you will chant the Daimoku until you become convinced that your problem will be solved. In any event, nothing could be better for you than to chant as many Daimoku as you can.

Nichiren Daishonin states in the Gosho: "A single recitation of Daimoku is not insufficient; nor are a million Daimoku sufficient." This statement suggests that what counts most in Daimoku-chanting is your earnestness and sincerity. We should remember that the ultimate goal of our faith is to establish Buddhahood or absolute happiness in our own lives.

A: This offering signifies the worshipper’s sincerity toward the Gohonzon. Needless to say, the candles are to illuminate the altar where the Gohonzon is enshrined; and the incense to make fragrant the sacred place. This should be done with the spirit of Gokuyo (contribution to the Buddha).

A passage from Nichiren Daishonin’s writing Issho Jobutsu Sho says: "Chanting Daimoku, reciting Buddha’s Sutra, offering Shikimi and burning incense - these are the deeds of piety which become the root of good effects as well as the source of benefits; to practice them is faith." Shikimi are the branches of an evergreen aromatic tree (Chinese anise).

Our sincerity in offering these various objects to the Gohonzon yields great blessings in our daily lives, so we should observe these services not for firmality’s sake but for faith’s sake.

A: Skikimi is an ever-green plant with a fragrant aroma. It is also perennial. These characteristics of the plant best suit the significance of offering it to the Gohonzon. In contrast, colorful flowers look beautiful, but they are very short-lived and soon wither.

The vitality of Shikimi is symbolic of the strong life-force to be endowed by the Gohonzon. Its longevity is indicative of the everlasting validity of the Gohonzon. It is also suggestive of ‘eternal life’ which is taught in the Hokekyo (Lotus Sutra) as well as the life-philosophy of Nichiren Daishonin.

In contrast with this meaningful plant, colorful flowers offered by other sects represent the uncertainty of life which is revealed in the inferior pre-Hokekyo sutras of Shakyamuni Buddha.

If Shikimi is not available in your area, you need not offer it to the Gohonzon. Instead, you may offer pine twigs or other evergreen plants.

A: There is no specific rule to designate what part of the house is best suited for this purpose. Nevertheless, the Gohonzon is the very object of our worship, being most valuable to us. Accordingly, we should place the altar where we consider the best part of the house.

It is quite natural that you avoid placing the altar near a window or the doorway where your family frequently goes in and out. To put it plainly, you should treat the Gohonzon. as carefully as you do your most respected guest.

A: You should clean the Gohonzon periodically - for example, once a year. In this case, use clean and soft paper. Take the utmost care in the cleaning, with a leaf of Shikimi between your lips.

Do it after the service of Gongyo

A: Both have the same effects. In Buddhism, to chant the Daimoku in front of the Gohonzon is Doku, which literally means to ‘read’, while chanting the Daimoku without the Gohonzon is Ju, literally meaning to recite by heart. The divine benefits of both are the same.

However, even if you practice Ju only, you cannot gain the benefits of the Gohonzon without practice of Doku.

Basically, we Nichiren Shoshu believers should chant Nam-myoho-renge-kyo together with our daily worship.

It is needless to say that we should sit straight before the Gohonzon and chant the Daimoku to our hearts’ content. Such an attitude toward the Gohonzon represents sincere faith.

A: Nikkan Shonin, 26th High Priest in the direct line of Nichiren Shoshu, wrote a book entitled Toke San’ne Sho (Three Robes of Nichiren Shoshu). In this book, there is a passage to the effect that believers should always take their prayer beads with them.

In Nichiren Shoshu, the prayer beads, the surplice and the robe are called San’ne. They may also be called guards against evil. There is a well-known story about the prayer beads. When Tojo Kagenobu, an official of the Kamakura Regime, tried to slay Nichiren Daishonin with a sword, He parried it with His prayer beads, barely escaping the certain death.

When Shakyamuni Buddha taught various doctrines in India about 3,000 years ago, people did not use prayer beads. About 1,000 years ago in Japan, people chanted the name of the Buddha by counting with red beans.

Juzu is patterned after the human body. The three tufts represent two hands and the head, The other tufts represent the two legs. The number of beads totals 108, signifying 108 kinds of Bon-no (worldly desires).

The four pestle-shaped beads of Juzu represent the Four Bodhisattvas (Shi-Bosatsu) and is also indicative of complete happiness. The Juzu also can be used to count the number of Daimoku.

The significance of rubbing the prayer beads is to purify oneself in front of the Gohonzon.

A: No; there is no particular meaning. We read the Hoben and Juryo Chapters in a natural tone. You notice a rhythm in their voices of reading the sutras because the sutras themselves have a sort of rhythm so as ‘to be recited smoothly. Verses of Jiga-ga in the Ju~yo Chapter are a good example.

In reciting the sutras or chanting the Daimoku, your tone of voice is very important because your confidence in faith is, reflected in your vocal expression in doing Gongyo. The clear and crisp way of recitation is desirable.

Nichiren Daishonin says in Ongi Kuden, "Voice makes the essential part of Buddhist practice."

You should always recite the sutra accurately and precisely, for it is the basis for every activity.

A: You should become sincerer in Gongyo. If your prayer to the Gohonzon is really earnest and sincere, you will not doze off in front of the Gohonzon. Most of such members are short of sleep because they are too busy at work or they are taking part in their religious activities till late at night. In such cases, they should take enough sleep to do Gongyo without falling asleep. It is most fundamental and essential for believers that they always keep themselves in the best condition to be able to practice Gongyo in high spirits. The reason is that Gongyo is the mainspring of all activities and is indispensable for the accomplishment of human revolution.

If you have enough sleep and still doze off during Gongyo, you are doing so simply from force of habit.

It is evident that through Gongyo one is in tune with the rhythm of life, dispelling fatigue and arising in high spirits.

President Ikeda says, "It is against the True Buddhism to trouble others by causing accidents through lack of sleep. Dozing off at important meetings shows one’s decline in faith." As one knows his own condition very well, he should lead a rhythmical life every day through the regular practice of Gongyo.

The Gosho reads in part, "Think of the present time as the last moment of your life."

Annuttara-samyak-sambodhi in Sanskrit. Means the enlightenment of Buddha or Buddhahood.

Asura in Sanskrit. A devil who is fond of fighting. It is said that when Ashura sees Buddhist god Taishaku (Deva), he hides under a lotus leaf.

According to Kusha Ron (written by Tenjin Bosatsu or Yasubandhu-bodhisattva in Sanskrit), asogi is considered to possess fifty-one zeros (1 ,000,000,000,000⁴ x 1,000).

Avivartika in Sanskrit. A stage of Buddhist practice from which one never regresses. Upon reaching this stage of faith, one is sure to attain enlightenment.

Means "Once more [the Buddha] admonished."

One of the five eyes (Gogen). Butsugen (the Buddha’s eyes) signify the greatest insight into the true aspect of the universe. The Buddha has all the other four eyes - Nikugen (naked eyes), Tengen (the eyes of heavenly beings), Egen (the eyes of wisdom) and Hogen (the eyes of the law).

1) Nikugen: The eyes of human beings.

2) Tengen: The eyes of heavenly beings which can see distant objects and even in darkness.

3) Egen: The eyes of Nijo (two vehicles) which perceive the state of Ku (neither existence nor nonexistence).

4) Hogen: The eyes of Bodhisattvas which shed light on all the teachings of the Buddha and leads all people along the true path of faith.

Means "The Buddha’s words are all true and none are false."

Means to be cured completely of their agonies.

Having deep wisdom

One of the six kinds of ‘Haramitsu (paramitas in Sanskrit). Chiken (the view of things with wisdom) means to have great insight into the nature and reasoning of things with three kinds of wisdom and five eyes. Three kinds of wisdom (Sanchi) are: 1) the wisdom of Nijo (literally, two vehicles) which is versed in all the sutras and all other ideas; 2) the wisdom of Bodhisattva which enables common mortals to attain Buddhahood; and 3) the wisdom of Buddha which has the greatest insight into everything.

The Sanskrit paramita means the way of salvation through which one can reach the destination of enlightenment through the sea of earthly desires.

To hold Chiken Haramitsu means to attain the Buddha’s wisdom.

Monjo (From the viewpoint of Shakyamuni’s Buddhism): The period beginning in Gohyaku-jintengo when Shakyamuni first attained enlightenment and ending when he appeared in India about 3,000 years ago. During this period, he appeared many times as different figures, including Nentobutsu. Montei (From the viewpoint of the Daishonin’s Buddhism): However, in the light of the Daishonin’s Buddhism, it indicates the period from Kuon Ganjo (the infinitely distant past) when Nichiren Daishonin was already the True Buddha until Mappo (the Latter Day of the Law) when He made His advent in Japan some 700 years ago. All the Buddhas who appeared during this infinitely long period were the transient Buddhas who are likened to the images of the True Buddha reflected on the surface of ponds.

Means ‘The rarest and most difficult law to comprehend." Monjo: The enlightenment of Shakyamuni or the law which is so profound in its view of the universe that it defies description. Montei: The Dai-Gohonzon with the power of the vast universe inherent within itself. The above words of the sutra exalt the limitless power of the Gohonzon.

Means to fall into the path of evil (akudo).

Bodhi-manda in Sanskrit. The place under the Bodh Tree where Shakyamuni seated himself for meditation and attained enlightenment.

Generally, it means the place where people worship the Buddha.

The poison has entered their (the sons’) systems. The Daishonin states that the poison in the phrase means the ill effect of inferior religions on their believers.

Means to be relieved of illness caused by poisoning.

Means "to teach the law and bring divine benefits to people."

Means "To gladden the hearts of all."

Means "The rays of wisdom illuminate infinitely." The blessings of the Gohonzon are immeasurable.

Writhing on the ground. Indicative of the unhappiness stemming from faith in inferior religions.

Means "Have not heard the names of the Three Treasures (sanbo or sampo)." In the translation cited in the lecture on the Juryc Chapter, the Three Great Treasures are used instead of the Three Treasures. There is no difference in meaning between the two. The former is used in relation to the rhythm.

To discern the nature of things. The Buddha discerns the inborn nature of people and uses the methods of birth and death to awaken them to Buddhism.

"Nyo ze kai i hoben funbetsu" means "All this have I done intentionally (funbetsu) through different methods (hoben)."

The three-fold world is not what those who dwell in it perceive it to be.

Shakyamuni said, "No more, Sariputra, will I teach you." (Shi sharihotsu fu shu bu setsu) Thus, Shakyamuni thought it was difficult to explain precisely the supreme law (Hokekyo) with the vocabulary extant which is extremely limited compared with the boundless profundity of Buddhism.

However, the Daishonin described the Three Great Secret Laws (San-dai-hiho) in full.

Means "Once I also practiced Bodhisattva’s austerities." This sentence represents Hon’nin-Myo (the mystic principle of true cause).

Monjo: Shakyamuni observed Bodhisattva’s practices in some existence before Gohyaku-jintengo when he attained enlightenment for the first time. As for the basis of his practices, he worshipped the Buddha of Nam-myoho-renge-kyo (the Gohonzon). This becomes obvious when the sentence is viewed from the standpoint of the Daishonin’s Buddhism.

Montei: Nichiren Daishonin, however, did not practice such austerities since He has been the True Buddha from the infinite past without a beginning.

Means "Since I attained enlightenment." Monjo: Shakyamuni actually attained enlightenment at Gohyaku-jintengo as depicted in the Juryo Chapter, although people in his days believed that he reached enlightenment under the Bodh Tree for the first time. Montei: Nichiren Daishonin has been the True Buddha from the infinitely distant past known as Kuon Ganjo. He never attained Buddhahood since He was the original Buddha.

Since I attained enlightenment.

Means "My pure land never perishes." The place where the Gohonzon is enshrined is never subject to any misery.

Means: "Now I must adopt some way (to induce my sons to take the good medicine).

Means "I manifested myself as Nentobutsu (Dipankarabuddha) and others." "Others" in this sentence signifies all the Buddhas who appeared in the period of Chugen (See Chugen). Monjo: Shakyamuni who attained enlightenment at Gohyaku-jintengo presented himself as Nentobutsu and other Buddhas until he appeared in India 3,000 years ago. Montei: All the Buddhas who gave various teachings in the Chugen such as Nentobutsu were transient Buddhas in the eyes of the Daishonin, the True Buddha.

Means "This place where I exist is secure." The place where the Gohonzon is enshrined is free from all kinds of unhappiness, insofar as believers embrace firm and pure faith in the Gohonzon.

Means "I too am the father of this world." Monjo: The father is Shakyamuni Buddha. Montei: The father is Nichiren Daishonin.

In clarifying the three virtues of Nichiren Daishonin, the Ongi Kuden reads to the effect: "The virtue of Sovereign is represented by Ga shi do annon (the place where I live is secure). The virtue of Teacher is depicted as Jo seppo kyoke (I always teach them). The virtue of Parent (Father) is obvious from Ga yaku i se bu (I too am the father of this world)."

Means "I have been in this world." This part of the sutra reads, "From that time have I been in this world to teach the Law."

Means "to join one’s hands in worship."

Means "We will believe in the Buddha’s words." Butsugo means the Buddha’s words. Hence a phrase from the Juryo Chapter, "Butsugo jip-puko" (The Buddha’s words are true, and not false).

The euphonic change of Gedatsu in connection with sanmai which follows. Gedas-sanmai. A state free from any derangement and sufferings which one can reach by attaining enlightenment.

Means to show birth and death. "They are but means - my birth and death."

[The sons] happen to take poison unknowingly. Indicates that one takes faith in inferior religions.

Means "The portals of their wisdom." Monjo: Tendai (T’ien-t’ai) interpreted it to mean portals through which one enters the Buddha’s true teaching. In other words, he compared the portals to the provisional teachings of the Buddha. Montei: Since there are no provisional teachings in the Daishonin’s Buddhism, the phrase indicates conversion of people through Shakubuku.

Five base desires originating from five sense-objects: form, sound, smell, taste, and the tangible.

Gyo do means to practice Buddhism and fu gyo do, not to practice it.

Means "to pursue inferior laws." Monjo: The inferior laws mean all the sutras other than the Hokekyo or in other words, Hinayana and provisional Mahayana. Montei: All religions other than Nichiren Shoshu.

Means "To define various laws with the most suitable words."

[Life] is neither actual nor false.

Hi nyo means "for example, it is like..." Go (five) x hyaku (l00) x sen (l,000) x man (l0,000) x oku (100,000) x nayuta (100 billion) x asogi (l,000,000,000,000⁴ x 1,000). This many san zen dai sen sekai are reduced into particles in calculating the unimaginably distant past known as Gohyaku-jintengo. The quoted phrase is the beginning of the explanations of Gohyakujintengo. Gohyaku-jingengo is so called because its definition in the Juryo Chapter begins with "Go hyaku" and the Chapter calculates its duration with particles of dust (jinten) a man drops, using the unit of ko (go being the euphoric change of ko) which is said to be eight million years.

[Life] is neither the same nor different.

To cite the analogy of an excellent doctor.

Means "I used the means of death." Nehan is the Japanese for Nirvana (Sanskrit) which means death.

Means to hold five base desires. See goyoku.

Hyaku (100) x sen (1,000) x man (10,000) x oku 100,000). Noku is the euphoric change of oku as it comes after man.

Hyaku (100) X sen (1,000) x man (10,000) x oku (100,000) x mushu (infinity). Such a vast number of Buddhas attained enlightenment by worshipping the Gohonzon.

The Japanese pronunciation of the Sanskrit pratyeka-buddha which means a self-enlightened person (known as Engaku in Japanese). One of the Ten Worlds. Translated as absorption since it signifies the state of life which an artist realizes when he is absorbed in his work without any recourse.

Together with Shomon, Engaku comprises the two vehicles (Nijo) against whom Shakyamuni Buddha discriminated in allowing enlightenment in the pre Hokekyo teachings.

Today, Engaku is applicable to artists, musicians and the like.

Means "With what means do I enable them to obtain the supreme way?"

Means "I will teach the supreme law." The supreme Law is the Gohonzon or the Nam-myoho-renge-kyo of the Three Great Secret Laws.

I sho jinzuriki

Means "Through many mystic powers."

The masses except the Buddha and the Bodhisattvas, who gathered when Shakyamuni expounded the Hokekyo.

Means "All the gods, demons and men in this world." Literally, all (issai) the gods (ten), men (nin) and (gyu) demons (ashura) of this world (seken).

Means "In heartfelt desire to see the Buddha, their lives they do not begrudge." This sentence signifies the Daimoku of the True Buddhism (Honmon-no Daimoku), since one cannot chant Daimoku or practice Shakubuko without this spirit.

Means "Then, accompanied by priests, In Grdhrakuta I appear." "Ji ga gyu shu so ku shutsu" signifies the Gohonzon (Honmon-no Honzon) and "ryojusen" (Grdhrakuta) does the high sanctuary of the True Buddhism (Honmon-no Kaidan).

Together with "Isshin yok-ken butsu fu ji shaku shinmyo" which represents Honmon-no Daimoku, these comprise the Three Great Secret Laws (San-dai-hiho).

Bur- is a phonetic change of Butsu (Buddhahood). Monjo: Means "Since I attained enlightenment." Montei: The phrase is interpreted by Nichiren Daishonin in three different ways:

I. 1) Ga indicates Hosshin (the Buddha’s life)

2) Butsu indicates Hoshin (the Buddha’s wisdom)

3) Rai indicates Ojin (the Buddha’s body)

The True Buddha has obtained (Ji-toku) these three for himself in the infinite past.

II. 1) Ji sigr~ifies the Nine Worlds

2) Ga signifies Buddhahood

These Ten Worlds are naturally possessed by the True Buddha.

III 1) The True Buddha who has obtained both Ji (the Nine Worlds) and Ga (Buddhahood) appeared. (To come or appear is the literal meaning of rai.) This is the sentence which proves that the Ten Worlds are naturally inherent within the True Buddha.

Means [the Buddha’s] mystic powers. The mystic powers of Shakyamuni are not mystic in the true sense of the word. The Daishonin analyzed this phrase of the sutra into three: jin, zu and riki. Jin means Hosshin (the Buddha’s life), zu means Hoshin (the Buddha’s wisdom), and riki means Ojin (the Buddha’s body). The Daishonin is Musa Sanjin, the True Buddha who has had all of these three phases of life within himself from the infinitely distant past. The Daishonin’s mystic powers will be revealed in the Juryo Chapter.

Means "to be orphaned with no one on whom to rely."

Means "To attain eAlightenment or Buddhahood."

Monjo Shakyamuni attained Buddhahood at Bodh Gaya some 3,000 years ago. It is only in the Juryo Chapter that he expounded he had become the Buddha at the distant past of Gohyaku-jintengo.

Mon tei: Nichiren Daishonin has been the True Buddha from the infinitely distant past known as Kuon Ganjo which is as old as the universe (which has no beginning in its existence).

[The Buddha’s life] has always existed and shall never end.

Means "I am always in this world and teach the Law." When we recite the Hoben and Juryc Chapters and chant Daimoku before the Gohonzon, we are at the same time listening to the teachings of the Gohonzon. Our voices represent the Gohonzon’s teachings on the Hoben and Juryo Chapters as interpreted from the viewpoint of the Daishonin’s Buddhism as well as the law of Nam-myoho-renge-kyo.

Means "I am always at Grdhrakuta." Ryojusen (Grdhrakuta) in Mappo is Head Temple Taisekiji or in a broader sense, wherever the Gohonzon is enshrined.

Means "The Buddha’s life endures infinite aeons."

All [the teachings of the Buddha] are true and none are false.

Means "Can you calculate or even imagine the total number [of all these worlds] ?" Ka toku means to be possible. Shiyui means to imagine and kyokei, to calculate. Chi means to know, go shu, the number, and fu, "or not".

Means to thirst after the Buddha.

Means "to send a messenger to announce." Monjo: The father travels to another country from where he sends a messenger to announce, "Your father has passed away." This is the method Sakyaniuni used to make people believe in him. Montei: The father indicates Nichiren Daishonin and the messenger, the successive high priests of Nichiren Shoshu who introduce believers to the DaiGohonzon.

Means "To offer widely-varied teachings." The Buddha gives many teachings derived from the One Law. Monjo: The One Law is the Hokekyo (Lotsu Sutra). Montei: The One Law is the Nam-myoho-renge-kyo of the Three Great Secret Laws.

Means "to leave the Castle Gaya." Located in the kingdom of Magadha in central India or in what is now Gaya City located some sixty miles southwest of Patna City in Bihar. About ten miles south of Patna City lies Bodh Gaya where Shakyamuni attained enlightenment.

Means "to leave [this fine medicine] here [for you to take]. Monjo: The father who is a doctor says to his sons, "Now I will leave this fine medicine here for you to take. So think not that your sickness is incurable."

Montei: This good medicine indicates the DaiGohonzon, ‘now’, Mappo and ‘here’, Japan.

Kon means now or in this life. Shakamunibutsu means Shakyamuni Buddha. Thus the phrase, means Shakyamuni Buddha who made his advent in this world - in Bodh Gaya; India, some 3,000 years ago.

Means "Thus it is an eternity [since I attained enlightenment]." Monjo: It is not an eternity in the true sense of the word since Shakyamuni attained enlightenment. It is but Gohyaku-jintengo. Monte: Nichiren Daishonin is the eternal Buddha, not that He reached enlightenment in any particular period but that He has been the True Buddha from the infinite past, Kuon Ganjo.

Means what has been obtained after an infinite period of practice." Shakyamuni had to practice austerities for that period, but the Daishonin has been the True Buddha from the infinitely distant past without practicing any austerities.

Means to save man from his many woes.

[The Gohonzon] gives you a longer life. This is the phrase which means that the Gohonzon will bestow great blessings on His believers.

Means "I am always pondering..." The Gohonzon is always pondering how to save mankind from the sea of suffering.

Maitreya in Sanskrit. The name of the Bodhisattva to whom Shakyamuni addressed in expounding the Juryo Chapter. He was in the position to succeed the Buddha. However, he died before the Buddha and is said to have gone to the Heaven of Tosotsu (Tusita). Maitreya means mercy.

In the eye of the Daishonin’s Buddhism, Miroku in Mappo indicates the votary of the Hokekyo as Shoan (Chang-an) said, "One who clears another of the evil for his sake is his parent." Shoan’s words signify mercy.

Means "Bodhisattva Miroku (Maitreya in Sanskrit) and others

Means "The unprecedented law." Monjo: Shakyamuni’s Hokekyo consisting of twenty-eight chapters. Montei: The Daishonin’s Buddhism of Three Great Secret Laws.

I have never stopped [the Buddhist practice] up till now.

In the snare of [illusion and] falsity. Mo of moken means false words in the provisional teachings and ken means misleading views such as underestimating the True Buddhism. Mo chu (in the snare) means the houses of those who believe in inferior religions. The believers in Nichiren Daishonin who believe in and chant Nam-myoho-renge-kyo are free from the sutras of moken and leave the houses of mo chu.

Motsuzai o kukal S.

Means "[I see] all submerged in the seas of woe."

Means "You should never doubt this." Believers must banish doubt and believe in the Gohonzon even more.

"Do not be depressed."

Means boundless. Muryo muhen means infinite and unbound.

Anasrava-jnana in Sanskrit. Wisdom free from any taint of illusion. The Buddha’s wisdom is so called because it is perfect. Mu ro (anasrava) means to be without illusion.

Means infinite or immeasurable. Muryo muhen means infinite and boundless, and jinjin muryo means infinitely profound and immeasurable.

This is different from ‘muryo’ of ‘muryo muhen’ (meaning, to be infinite and unbound.) Muryo of "muryo muge riki" is the short form of Shi-muryo-shin, four kinds of limitless minds. They are: 1) the mind which gives limitless pleasures; 2) the mind which ends limitless sufferings; 3) the mind which causes limitless delight by satisfying man’s wishes; and 4) the mind which is limitless in eliminating hatred and partial love. Thus Buddha provides his believers with limitless blessings. However, these four fall into the category of Shakyamuni’s Buddhism. The Gohonzon, however, has a far more profound and broader mind than Shakyamuni, since the two laws of Cause and Effect (Making the assiduous practice the cause, its meritorious results are obtained) expounded by transient Buddhas including Shakyamuni devolves on the Gohonzon, as the Daishonin states in the Kanjin-no Honzon Sho (Writings on the Supreme Object of Worship in Mappo).

Monjo: "An iLimeasurably large number of teachings." All the Buddhist austerities needed for attaining enlightenment. Montei: To worship the Gohonzon and practice Shakubuku with firm faith in the Gohonzon.

Means that Buddha fears nothing in expounding his teachings. Mushoi is divided into four: 1) The Buddha is fearless because he perceives all phenomena in the universe and has unyielding conviction; 2) The Buddha is fearless because he is free from all earthly troubles; 3) The Buddha is fearless and teaches others of the various obstacles lying ahead of them; and 4) The Buddha is fearless and expounds the way to end numerous sufferings.

Nichiren Daishonin is far more fearless than Shakyamuni who has all these four merits. In fact, the Daishonin met much severer persecutions than the latter.

Means "Numerous means." Monjo: Tendai classified the ‘means’ into seven. They are the vehicles ol Shomon, Engaku and Bosatsu in Hinayana; Shomon, Engaku and Bosatsu in Hinayama-cum-Mahayana (Tsukyo); and Bosatsu in exclusive Mahayana (Bekkyo), which expounds only the practice of Bodhisattvas.

Montei: ‘Numerous means’ are not necessary in the Daishonin’s Buddhism. The Gohonzon guides the believers along the true path of faith with the two means of blessings and punishment.

Myoho-renge-kyo (Hokekyo for short) indicates the Lotus Sutra. Nyorai means Buddha. Juryo means to assess the Buddha’s blessings and hon, chapter. Daijuroku is the Japanese word for the sixteenth, signifying that the Juryo-hon is the sixteenth chapter of the Hokekyo.

Monjo (from the viewpoint of Shakyamuni’s Buddhism): Nyorai is the Buddha of Hokekyo or Shakyamuni. Montei (from the viewpoint of Nichiren Daishonin’s Buddhism): The Hokekyo is that of Mappo or Nam-myoho-renge-kyo. It follows therefore that Nyorai is the Buddha of Nam-myoho-renge-kyo or Nichiren Daishonin. See Page 85.

Different names. Monjo: Shakyamuni taught under different names such as Nendobutsu and Daitsuchishobutsu. Montei: The True Buddha made His advent under different names such as Nichiren Daishonin and Bodhisattva Jogyo.

Only Buddhas can "grasp" the true aspect of all phenomena in the universe.

Means "Difficult to comprehend and difficult to enter." Monj: According to Tendai, it is very difficult for one to expound provisional teachings, each of which is best suited to the inborn nature of many individuals. Montei: The Daishonin’s Buddhism has no provisional teachings. Therefore, the phrase means that it is very difficult for one to be converted to the True Buddhism (Nichiren Shoshu) through Shakubuku. There is no comprehending the Daishonin’s philosophy without faith in it.

It is a very rare event for one to see Cthe Gohonzonj.

Is said to ge 100 billion.

It is said that nayuta is equal to one 100 ayuta, ayuta to 100 kotis, and koti to 100 million.

Varieties in the length of teaching. Monjo: Shakyamuni expounded his teachings for fifty years and his Buddhism lasted during the two millenniums of Shoho and Zolio. Montei: Nichiren Daishonin taught His doctrine for thirty years from the establishment of the True Buddhism at the age of 32 until His death at the age of sixty-one. His Buddhism will last eternally.

Means "However, they refuse to take the medicine."

Means "At this time". Monjo (Shakyamuni’s viewpoint): When Shakyamuni rose from his meditation on the principle of Muryogi-kyo (the Sutra of Infinite Meaning) to teach that the infinite meaning comes form the One Law. Montei: (Nichiren Daishonin’s viewpoint): In the period of Mappo (the Latter Day of the Law) which began 2,000 years after Shakyamuni’s death.

Means "to teach in verses."

Means "to cause delight in the hearts of people." Believers in the Gohonzon feel the tielight of having faith.

There is neither birth nor death in the eye of the Buddha because life is eternal. Birth and death are but changes of life. One can transcend the cycle of birth and death through thith in the Gohonzon.

"You should take it (medicine)."

Means the Buddha’s secret. Hi of Himitsu (secret) means what the Buddha has not expounded and mitsu means what the Buddha only knows. Monjo: Shakyamuni’s Hokekyo (especially the Juryo Chapter). Montei: The Gohonzon of Nam-myoho-renge-kyo.

Means ‘‘The Buddha holds the means (to redeem mankind)." Monjo: There are three kinds of ‘means’ (Hoben) in Shakyamuni’s Buddhism. They are Hoyu Hoben, Notsu Ho hen and Himyo Hoben. Hoyu Hoben (means of attraction) and Notsu Hoben (means of refutation) are used in the provisional teachings, and Himyo Hoben (means of awakening people to the truth which only the Buddha knows and keeps in secret) is found in the parables of Hokekyo - -such as the prarable of the wandering son of a millionnaire and that of a priceless gem sewn inside a poor man’s clothes. (See pages 39-46)

Montei: No means (Hoben) is necessary in the Daishonin’s Buddhism. However, the parables of the Hokekyo can be interpreted from the viewpiont of this Buddhism.

The Daishonin states in His Kanjin-no Honzon Sho, "The two laws of Cause and Effect (Making the assiduous practice the cause, its meritorious results will be obtained) preached by Shakyamuni rest in the five characters of Myo-ho-ren-ge-kyo (which are indicative of the Gohonzon). If we have faith in these five, we will be granted the benefits of the two laws."

Means "the True Word of the Buddha."

The Buddha perceives the three-fold world in its actual existence.

Means "You should hear attentively..."

Nyoto tai cho nyorai himitsu jinzu shi riki" means "Hear than the secret ofthe Buddha and his mystic powers."

Literally means should believe in and comprehend ...

Relationship. That which helps the cause develop itself. One of the Ten Aspects of life (Junyoze).

nyo ze ho I

Reward. The influence which the Effect exerts. One of the Ten Aspects of life (Junyoze).

Nine out of the Ten Aspects of life (Junyoze) are consistent from beginning (nyo ze so, outer appearance or aspect) to end (nyo ze ho, reward). The nine are the aspect, the nature, the entity, the power the action, the cause, the relationship, the effect and the reward.

Honmak-kukyoto (the phonetic change of Honmatsu-Kukyoto) means consistency from beginning to end.

Cause.

Effect.

Power. One of the Ten Aspects of life (Jua~oze).

Function or structure. One of the Ten Aspects of life (Junyoze).

Nature.

Outer appearance. One of the Ten Aspects of life (Junyoze).

Entity or actual body. One of the Ten Aspects of life (Junyoze).

To enter Nirvana. Nehan (Nirvana in Sanskrit) means a state which is unrestrained and serene, transcending birth and death. It is the state of happiness which is characterized by freedom, comfort, pureness, peace and eternity, or the ideal state of life which possesses all kinds of virtues such as mercy, wisdom, good and vitality.

Generally it means extinction after attaining enlightenment. In this phrase, Nehan means death.

Means "Gentle-minded and mild people."

Illusions of thintdng or belief in heretical sects.

Means to drink other poisons.

Power. The Buddha has ten powers’ (Juriki): 1) The power to discern the reasonable law of cause and effect from the unreasonable one disregarding the causal law, 2) the power to know the three existences of life - past, present and future; 3) the power to keep himself in the state of enlightenment; 4) the power to realize the various functions of mind; 5) the power to perceive the intellect of people; 6) the power to discern the living conditions of people; 7) the power to foresee the future of people; 8) the power to grasp the causal relationships of people; 9) the power to realize the life of the past existence and the way to enlightenment; and 10) the power to obliterate the past karma. Shakyamuni has all the ten powers but Nichiren Daishonin or the Gohonzon has still greater power - incomparably great.

Means "To enable them to cast off their attachment to the affairs of the world." Monjo: Shakyamuni’s Buddhism forced its believers to discard their attachment to mundane affairs. Montei: However, Nichiren Daishonin changed ‘cast off’ into ‘make clear’ in His Ongi Kuden. The Daishonin enables His believers to form calm judgment on whether it is beneficial for them to be attached to some affairs. Thus they can stand aloof from their attachment, making the best use of it.

Literally, three-fold world. Means the universe. Buddhism views the universe from three standpoints. Yokkai (the world of desires) is to consider the universe a world of desires. Applying this to modem science, psychology and social science take this view. Shikikai (the world of matter) is to view the universe as a world of matter as in physics and astronomy. Mushikikai (the world of non-matter) is to take the universe as a world of spirit as in Plato’s theory of ideas or as in the Christian doctrine.

Thus many types of philosophy take any one of the three views while Buddhism takes a perfect view of the universe.

Samadhi in Sanskrit. Means to concentrate one’s mind on a single point. Monjo: Meditation on the principle of Muryogi-kyo (the Sutra of Infinite Meaning) which says that infinite meaning comes from the One Law. Hence the name of Muryogi-sho Sanmai. Montei: The Daishonin concentrated His mind on the law of Nam-myoho-renge-kyo to save mankind in Mappo from misery and unhappiness. Also the state of mind in which Nichiren Shoshu believers worship the Gohonzon with concentrated mind.

The Bodhisattvas repeated their petition three times and more without ceasing.

In Nichiren Shoshu, the Oneri procession in the Oeshiki ceremony is conducted after the ceremony of the Hokekyo in which the Bodhisattvas asked the Buddha to teach the Juryo Chapter, in the form of "san sho fu shi."

A sekai (literally, a world) consists of a sun, a moon, an earth and other planets. Ten million worlds form ShoSensekai (minor world), a thousand Sho-Sensekai form Chu-Sensekai (medium world) and a thousand Chu-Sensekai form Dai-Sensekai or Sanzen-Dai-Sensekai (major world).

Seppo means to expound the law and kyoke, to teach or to instruct.

Lord Buddha, one of the ten honorific titles of the Buddha. Literally, se means the world, and son, to be respectworthy. Seson is the most respectworthy person in the world. Monjo: Shakyamuni. Montei: Nichiren Daishonin.

To expound the subtle Law. Monjo: The subtle Law means the Hokekyo. Montei: The subtle Law means the Gohonzon.

Means this world. Shaba (Saha in Sanskrit) means to endure. This world is so called because there are many people influenced by the three impurities of life (Sandoku) - avarice, anger and stupidity, and one must endure hardships in the practice of Buddhism so that he may attain absolute happiness.

There are two kinds of shari in Buddhism. One signifies relics of the Buddha and the other is the Law the Buddha left for his people.

From the viewpoint of the True Buddhism, shari indicates the Gohonzon.

Sariputra in Sanskrit. One of the ten-great disciples of Shakyamuni. Well-known for his unparalleled wisdom. In the Amida-kyo (the Sutra of Amida Buddha), the Buddha called his name more than thirty times, but he could not attain Buddhahood. Shakyamuni expounded the Hoben Chapter especially to Sharihotsu and when Shakyamuni taught the Shinge Chapter, Sharihotsu believed in the Buddha’s words and attained Buddhahood. Even with his wisdom, Sharihotsu could not comprehend the Buddha’s teachings. Only through his faith in the Buddha, could he attain enlightenment. This is known as the Buddhist principle of changing belief into wisdom.

An anecdote has it that Sharihotsu at the age of eight defeated all the scholars in the castle town of Kapilavastu in an academic debate. Two years after Shakyamuni attained enlightenment, he became the Buddha’s disciple. Soon he became a leading Arakan (arhat in Sanskrit). However, being unable to bear seeing the demise of the Buddha, he returned to his old home to convert his mother and after achieving the object of his trip he died. Shakyamuni built a pagoda in memory of his spirit.

A well-known story in the Kaimoku Sho (the Daishonin’s Gosho) goes that Sharihotsu in some past existence discontinued his austerities as a Bodhisattva when a Brahminist begged for one of his eyes and after accepting it from Sharihotsu, he trampled and crashed it. Seeing this, Sharihotsu became angry and gave up his practice which he had continued for sixty aeons (one aeon is said to be eight million years).

From the viewpoint of the Daishonin’s Buddhism (Mantei), Sharihotsu indicates people in Mappo.

This excellent medicine. Indicative of the DaiGohonZon

The requisite color, odor and taste. These three indicate the Three Great Secret Laws (San-dai-hiho). Shiki (color) means the high sanctuary of the True Buddhism, ko (odor) means the object of worship of the True Buddhism, and mi (taste) means the invocation of the True Buddhism, Nam-myoho-renge-kyo.

Means to yearn for the Buddha.

Means "Because they (the sons) have lost reason." From the Daishonin’s standpoint, Honshin (ponshin in the above is a phonetic change of Honshin or literally, true mind) means faith in the Gohonzon.

Monjo: "No more, Sariputra, will I teach you."

(Shi sharihotsu fu shu bu setsu) With these words, Shakyamuni drew the attention of his listeners before revealing "the rarest and most difficult law to comprebend" (dai ichi keu nange shi ho).

Montei: The Daishonin reminded the people in Mappo that He is going to teach "the rarest and most difficult law to comprehend."

All the Bodhisattvas and ...

The euphonic change of shobutsu shusse. Monjo: Shobutsu means all the Buddhas. Shusse means to make advent in this world. Montei: Shobutsu (all the Buddhas) attained Buddhahood by worshipping the Gohonzon. Therefore, the Gohonzon is the mother of all the Buddhas. In this sense, shobutsu indicates the Gohonzon. It is a very rare event for one to see the Gohoozon in this world. (Shobus-shusse nan ka chigu).

Monjo: The wisdom (chi-e) that all the Buddhas (shobutsu) obtained. This phrase praises the profundity of their wisdom. Montei: The wisdom of Nichiren Daishonin or the Gohonzon is so profound and immeasurable that it sheds light on the vast universe and the eternity of life. Thus by reading this phrase, we exalt the Gohonzon’s wisdom. All the Buddhas could attain enlightenment through their faith in the Gohonzon. Their faith is changed into wisdom. Therefore, the Gohonzon’s wisdom is muds more profound than that of all the other Buddhas.

Shobut-chi-e is the short form of Shobutsu chi-e.

Also Shoho Jisso. The Buddhist principle that all phenomena in the universe (Shoho) reveal the true aspect (Jisso). What Jisso is, was not made clear by Shakyamuni.

Nichiren Daishonin defined the true aspect (Jisso) as the law of Nam-myoho-renge-kyo.

The reason is that ...

The degree of the five roots. Shakyamuni defined five important conditions in the practice of Bodhisattva austerities. Since they are the basic principles of practice, they are called the ‘five roots’ (Gokon). Sho kon in the sutra means various roots signifying these five: 1) the root of faith, 2) the root of assiduity, 3) the root of attention, 4) the root of determination; and 5) the root of wisdom. Each of these five will be explained below since they are necessary in the practice of the True Buddhism.

1) The root of faith: To believe firmly and never doubt the teachings of the Buddha (Nichiren Daishonin).

2) The root of assiduity: To devote oneself to the practice of what he has learned, well pondering on it.

3) The root of attention: To take care not to be swayed by misleading ideas without forgetting even a while what one has learned through faith.

4) The root of determination: To be determined to carry through one’s faith in Buddhism throughout life and overcome any obstacle whatsoever.

5) The root of wisdom: One’s progress in the faith and understanding of Buddhism deepens his wisdom.

Ri don means ‘sharp or dull’, or the degree of the five roots.

Sravaka in Sanskrit. One of the Ten Worlds. Translated as "learning" since it means the state of life which one realizes when he comprehends a doctrine or increases knowledge.

Shomon literally means a disciple or a person who hears the Buddha’s voice of teachings and attains enlightenment.

In the provisional teachings, Shakyamuni said that Shomon who was satisfied with what he obtained from Hinayana and did not seek the Buddha’s true teaching was unable to attain enlightenment. However, when Shakyamuni expounded the Hokekyo, he allowed his disciples in Shomon to attain Buddhahood.

In this age, Shomon signifies the so-called intellectuals who, self-satisfied with their extremely specialized knowledge, would not seek the True Buddhism as the way to eternal happiness. They adhere to the illusion that knowledge leads them to happiness.

You men of devout faith. Men of devout ‘faith (Zennanshi) generally indicates those who believe in Buddhism.

Means "This world is a place where all amuse themselves."

Means "Various parables." Monjo: Shakyamuni used various parables such as the stories of bubbles and mirror in order to help uneducated people of his days understand his teaching. Montei: Nichiren Daishonin cited various parables in the Gosho to make it easy for His believers to understand the Buddhist principles. Also faithful believers in His days such as Shijo Kingo appear in these parables written for contemporary believers.

Means "Various kinds of causal relationships."

Monjo: Shakyamuni taught various kinds of causal relationships in his provisional teachings which he expounded for forty-two years. Montei: The causal relationship in the Daishonin’s Buddhism is that Nichiren Shoshu believers have been the Daishonin’s disciples from Kuon Ganjo. They were born in this world some 700 years after the Daishonin’s demise to spread His teaching - Nam-myoho-renge-kyo.

Means "to leave the Palace of the Sakyas." The Sakyas were the most gifted race in India and lived in what is now Nepal. Prince Siddhartha (the given name of Shakyamuni) left his castle in Kapilavastu to practice austerities as a traveling monk. After twelve years` practice, he attained Buddhahood at the age of thirty under the famous Bodli Tree and was called Shakyamuni, the sage of the Sakyas.

Means "To sum up" or "in effect."

Means to reach enlightenment without delay.

Means to be relieved of one’s illness.

Means "to take it (the medicine) immediately." From the viewpoint of Nichiren Daishonin’s Buddhism, the phrase means to become a believer in the Gohouzon when one hears about the Gohonzon through Shakubuku.

Means "Though I be near, they shall not see." Even though the Gohonzon be near, common mortals cannot regard the Gohonzon as the Buddha.

Means "Only for the sake of convenience did I teach this to let the people attain enlightenment." Monjo: It was the method (Hoben) Shakyamuni used in guiding the people of his days that he attained enlightenment under the Bodh Tree and propounded various provisional teachings. Montei: It was the Daishonin’s method of teaching that He proved himself to be Bodhisattva Jogyo and revealed that He is the True Buddha when He overcame the danger of possible death at Tatsuno-kuchi near Kamakura.

Means ‘‘Filled with gods and men." This signifies the worlds of Rapture (Ten) and Tranquility (Nin).

Means "mankind, meager in virtue and laden with sin." Monjo: Those who believe in the teachings other than Hokekyo. Montei: Believers in inferior religions. They are living an unhappy life, straying from the true path of life.

Means "to cling to their five base desires." Five base desires originate from five sense-organs - the eyes, ears, nose, tongue and skin.

Also by divergent means. Monjo: Shakyamuni expounded provisional teachings for forty-two years before he fulfilled his purpose of coming into this world by teaching the Hokekyo. Those teachings are called provisional. Monjo: Nichiren Daishonin never relied on any provisional teachings in instructing people, hut declared the law of Nam-myoho-renge-kyo once for all. The Gohonzon, however, uses two kinds of Hoben - divine blessings and punishment - in leading all mankind to the correct practice of the True Buddhism.

Means "Mandaras fall like rain." This indicates the world of Learning (Shomon).

Means ‘‘... and the others still lucid."

This part of the sutra is known as Roku-waku because there are six (Roku) waku (meaning either... or...). It means "The Buddha expounded various sutras, using either himself or another person as an exemplar, presenting either himself or another person, and citing either his or another person`s actions."

Monjo: Tendai who interpreted the Hokekyo defined koshin as Hosshin (the Buddha’s life) and tashin as Ojin (the Buddha’s body). Tendai said that setsu (meaning to teach or expound) is the voice of teaching and ji (meaning to show) is the form. Also Tendai defined koji as Shoho (the subject) and taji as Eho (the object.)

In a word, Tendai regarded koshin (oneself) and koji (one’s behavior) as Buddhahood, and tashin (another) and taji (another’s behavior) as the Nine Worlds (excluding Buddhahood).

Montei: Nichiren Daishonin states in the Gosho: "The Juryo Chapter of the Hokekyo reads, ‘Waku sek-koshin, waku set-tashin’ (using either himself or another person as an exemplar). Zentoku Buddha in the eastern sphere, Dainichi i3uddha in the central sphere, ... Bodhisattva Jogyo, Monju-shiri, Sharihotsu ... Their substance is Lord Buddha. For example, Lord Buddha is the moon in the sky and all the other Buddhas and Bodhisattvas are its reflections in many ponds."

Lord Buddha is Nichiren Daishonin. The quoted part of the Juryo Chapter signifies the Daishonin’s merciful activities in saving mankind from unhappiness and misery, presenting himself sometimes as the True Buddha, and at other times as a common mortal (the Nine Worlds).

Some of them having lost reason and...

Some medicine poisoning tlem, the sons moan violently. Jndicative of unhappiness caused by Ikith in misleading religions.

There is neither pre- nor post-life.

Means "the others who have lost reason." Among the many sons, some who have not lost senses (fu shisshin ja) take the medicine their father has compounded, but the others, who have lost reason, would not take the medicine.

Yo shisshin ja indicates those who would not take faith in the true Buddhism through Shakubukn.

Means "Between two Buddhas." Monjo: "The realities of universal phenomena can be understood and shared between two Buddhas." (Yui butsu yo hutsu. Nai no kujin sho ho jisso) While "the rarest and most difficult law to comprehend" (dai ichi keu nange shi ho) signifies the vast expanse Buddhism expounds, the above quotation indicates the immeasurable length of time revealed in Buddhism.

Montei: The "two Buddhas’’ are Nichiren Daishonin and Nikko Shonin, the immediate successor to the Daishonin. The enlightenment of the Daishonin is obviously known only to Nikko Shoruin. Thus we exalt Nikko Shonin, the founder of head Temple Taisekiji.

Means ‘‘Valiant and untiring practice." Monjo: In Shakyamuni’s Buddhism, one had to practice Buddhist austerities for uncountably many aeons so that he may attain enlightenment. Montei: In contrast, one can attain Buddhahood in the Daishonin’s Buddhism only by chanting Daimoku to the Gohonzon and practicing Shakubuku devotedly in this short span of life.

Means "this good medicine." From the standpoint of the Daishonin’s viewpoint, it indicates the DaiGohonzon.

The root for attaining enlightenment.

The state in which one concentrates his mind on a single subject and never distracts his attention. ‘The supreme level of zenjo is the one in which a believer worships the Gohonzon with a concentrated mind.

‘Zen’ of Zen Buddhism originates in this word, but it is

an extremely inferior way of zenjo.

"[Each Buddha] revealed it (the profound and unprecedented law or what is called Jinjin mizou ho) according to the ability of his listeners to understand, [difficult as it is to comprehend]." Monjo: Shakyamuni expounded various provisional teachings according to the inborn natures of his listeners to lead them gradually to the Hokekyo. Montei: The Daishonin originated the law of Nam-myoho-renge-kyo and spread it among people of every inborn character. Yet those who believe in it find themselves quite satisfied and happy. So profound is the Daishonin’s mercy.

The original scan I copied seems to have cut off the liturgy portion of the text. I found a copy of the text and uploaded it here: Liturgy.html

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