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									                                   Chapter IV

                            Meaning of Silent Prayers




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   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.


SHOZA (First Prayer)
  Shoshin myokaku jigyo no goriyaku, Dai
  bonten-no, Taishakuten-no, Dai-nichiten-no,
  Dai-gatten-no, Dai-myojoten-no to, sojite hokke
  shugo no shoten-zenjin, shoten chuya joi hoko
  ni e goshi no goriyaku, homi baizo no on-
  tame ni.

   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,

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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.


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    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.


NIZA (Second Prayer)
  Namu Honmon juryo-hon no kanjin, Montei
  hichin no taiho, honchi nanshi, Kyochi myogo,
  Kuon-ganjo, jijuyu-hoshin, Nyorai no gototai,
  Jikkai honnu-joju, Ji no ichinen sanzen,
  Ninpo ikka, Dokuitsu-honmon-kaidan no Dai-
  Gohonzon, go-iko baizo goriyaku kodai go-ho-
  on shatoku no on-tame ni.

   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.

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   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
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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.
6) Nyorai no gototai
    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.
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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.




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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.


SANZA (Third Prayer)
  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.



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   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.
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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.


    Namu hossui shabyo, yuiga yoga, honmon
    gutsu no daidoshi, dai-niso byakuren ajari
    Nikko Shonin go-iko baizo, goriyaku kodai,
    go-ho-on shatoku no on-tame ni.

  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.

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    Namu ichienbudai no on-zasu, daisanso
    niidakyo ajari Nichimoku Shonin, go-iko baizo,
    goriyaku kodai, go-ho-on shatoku no on-tame
    ni.

   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.

    Namu Nichido Shonin, Nichigyo Shonin to,
    go-honzan rekidai no go-shoshi, go-iko baizo,
    go-ho-on shatoku no on-tame ni.

   This is the expression of gratitude further extended to the
successive high priests of Nichiren Shoshu. We thank them all

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for their lives dedicated to maintain the True Buddhism in its
purity.


YOZA (Fourth Prayer)
  Kinen shi tatematsuru, warera gulio no seii,
  Dai-Gohonzon ni tasshi itten shikai, hon-
  ninmyo no Kosen-rufu, taigan joju go-kito no
  on-tame ni.

    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.

    Soregashi kako onnongo genzai manman no
    hobo, zaisho shometsu, gento nise taigan joju
    no tame ni.

   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,

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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.

GOZA (Fifth Prayer)
  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.

    Naishi hokai byodo riyaku, jita guan, doki
    Jakko.

   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.




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                                   APPENDIX




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                             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
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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
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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.

    Meaning of Silent 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
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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
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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.




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President Ikeda’s Guidance (I)

                             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,
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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
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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.




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President Ikeda’s Guidance (2)

                             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
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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
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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
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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.1 The ultimate
teaching of the other Gosho including San-dai-hiho Sho2 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

24
   Rissho Ankoku Ron: One of Nichiren Daishonin’s ten most important
writings (Judaibu). The title means Thesis on the Pacification of the Land
through Establishment of the True Buddhism. In this article, the Daishonin
prophesied Mongolian invasion and’ admonished the Hojo Regent to cease
their faith in misleading sects of Buddhism.
2
  San-desi-hiho Sho: Nichiren Daishonin’s writings which have been
handed down in Nichiren Shoshu. It reveals the most important teaching, of
the Daishonin, San-dai-hiho (the Three Great Secret Laws) - l) Honmon-no
Honzon (the supreme object of worship), 2) Honmon-no Doimoku (the
invocation of Nam-myoho-renge-kyo), and 3) Honmon-no Kaidan (the high
sanctuary).



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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
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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.




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                              Questions and Answers

    Q: With what attitude should we observe Gongyo?

   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 Gohon-
zon.
                       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.

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                        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.

                 4) What Troubles 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.


    Q: Can we enjoy the same blessings of the
    Gohonzon even though we do not know the
    meaning of the sutra we recite in Gongyo?

   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

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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.


    Q: In Gongyo, may we chant the Daimoku
    alone without sutra-reciting?

   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.

    Q: How should we practice Gongyo when
    we do not have the Gohonzon with us?

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   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.

    Q: How long should we chant the Daimoku?

   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

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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.


    Q: Why do we offer candles and incense to
    the Gohonzon?

   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.


    Q: Other Buddhist sects offer colorful
    flowers to their objects of worship. Why do
    we, in Nichiren Shoshu, offer branches of
    Shikimi ?

   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,

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Josei Toda: Lecture on the Sutra
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.

    Q: What part of the house is the best to
    place the Gohonzon’s altar?

   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.

    Q: What can we do with dust on the surface
    of the Gohouzon?

   A: You should clean the Gohonzon periodically - for
example, once a year. In this case, use clean and soft paper.

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Take the utmost care in the cleaning, with a leaf of Shikimi
between your lips.
   Do it after the service of Gongyo

    Q: Is chanting the Daimoku without the
    Gohonzon as effective as chanting in front of
    the Gohonzon? I often chant the Daimoku
    while driving and am not sure if I can get any
    benefit from it.

   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.

    Q: What do the prayer beads (Juzu)
    signify?

   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

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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.


    Q: When believers In the True Buddhism
    recite the sutra in Gongyo, their voices seem
    to have a kind of rhythm or a fixed tune. Has
    it any particular meaning?

   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

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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.


    Q: Sometimes, I doze off during my
    Gongyo. What shall I do?

   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.”

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                        Words and Phrases in the Sutra

anoku tara sanmyaku sanbodai
  Annuttara-samyak-sambodhi in Sanskrit. Means the
enlightenment of Buddha or Buddhahood.
Ashura
  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.
asogi
   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).
Ayuiotchi ji
   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.

Bu go daishu
   Means “Once more [the Buddha] admonished.”
butsugen
   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.
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Butsugo jip-puko
   Means “The Buddha’s words are all true and none are
false.”

byojinjoyu
  Means to be cured completely of their agonies.

chi-e sodatsu
   Having deep wisdom

chiken haramitsu
   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.

chugen
    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
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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.

Dai ichi keu nange shi ho
   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.

Da o akudo chu
   Means to fall into the path of evil (akudo).
dojo
   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.

dokke jinyu
   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.
doku byo kaiyu
   Means to be relieved of illness caused by poisoning.
dori shujo
   Means “to teach the law and bring divine benefits to
people.”
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ekka shushin
   Means “To gladden the hearts of all.”
Eko sho muryo
   Means “The rays of wisdom illuminate infinitely.” The
blessings of the Gohonzon are immeasurable.
enden u ji
   Writhing on the ground. Indicative of the unhappiness
stemming from faith in inferior religions.

Fu mon sanbo myo
   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.
funbetsu
   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).”
Fu nyo sangai ken no sangai
   The three-fold world is not what those who dwell in it
perceive it to be.
fu shu bu setsu
   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.
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Ga hon gyo bosatsu do
   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.

Ga jitsu jobutsu irai
    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.

ga jobutsu irai
   Since I attained enlightenment.

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

ga kon to setsu hoben
   Means: “Now I must adopt some way (to induce my sons to
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take the good medicine).
ga setsu nendobut-to
   Means “I manifested myself as Nentobutsu (Dipankara-
buddha) 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.

Gashidoannon
    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.

Ga yaku i se bu
   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).”

ga jo zai shi
   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.”
gassho
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  Means “to join one’s hands in worship.”
Gato to shinju butsugo
  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).

gedas-
   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.
Gen u metsu fumetsu
   Means to show birth and death. “They are but means - my
birth and death.”
gobuku dokuyaku
   [The sons] happen to take poison unknowingly. Indicates
that one takes faith in inferior religions.
Go chi-e mon
   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.
goyoku
   Five base desires originating from five sense-objects: form,
sound, smell, taste, and the tangible.
Gyo do fu gyo do
   Gyo do means to practice Buddhism and fu gyo do, not to
practice it.
gyo o shobo
   Means “to pursue inferior laws.” Monjo: The inferior laws
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mean all the sutras other than the Hokekyo or in other words,
Hinayana and provisional Mahayana. Montei: All religions
other than Nichiren Shoshu.
gyo ses-sho ho
   Means “To define various laws with the most suitable
words.”

Hi jitsu, hi ko
  [Life] is neither actual nor false.

Hi nyo go hyaku sen man noku nayuta asogi san zen dai sen
sekai
   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 Gohyaku-
jintengo. 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.

hi nyo, hi i
   [Life] is neither the same nor different.
Hi nyo ro i
   To cite the analogy of an excellent doctor.
Hoben gen nehan
   Means “I used the means of death.” Nehan is the Japanese
for Nirvana (Sanskrit) which means death.
Hoitsu jaku goyoku
   Means to hold five base desires. See goyoku.
hyaku sen man noku
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  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 sen man noku mushu shobutsu
  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.

hyakushibutsu
   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.

I ga ryo shujo toku nyu mujo do
   Means “With what means do I enable them to obtain the
supreme way?”

I setsu mujo ho
   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.”
issai daishu
   The masses except the Buddha and the Bodhisattvas, who
gathered when Shakyamuni expounded the Hokekyo.


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issai seken tennin gyu ashura
   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).

Isshin yok-ken butsu fu ji shaku shinmyo
   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.

Ji ga gyu shu so Ku shutsu ryojusen
   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).

Ji ga toku bur-rai
   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
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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.

jinzu shi riki
   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.

Ji yui koro mu bu jiko
   Means “to be orphaned with no one on whom to rely.”

jobutsu
   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).

jo ju fu metsu
   [The Buddha’s life] has always existed and shall never end.

Jo ju shi seppo
   Means “I am always in this world and teach the Law.”
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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.

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

Jumyo mushu ko
   Means “The Buddha’s life endures infinite aeons.”
kai jitsu fu ko
   All [the teachings of the Buddha] are true and none are
false.

ka toku shiyui kyokei chi go shu fu
   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”.

katsugo o butsu
   Means to thirst after the Buddha.
ken shi gen go
   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.
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ko en gonkyo
    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.

ko gayajo
   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.

kon ru zai shi
   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 shakamunibutsu
   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.

kuon nyaku shi
   Means “Thus it is an eternity [since I attained enlight-
enment].” 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.
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Ku shugo sho toku
   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.

Ku sho kugen sha
  Means to save man from his many woes.
kyo shi jumyo
  [The Gohonzon] gives you a longer life. This is the phrase
which means that the Gohonzon will bestow great blessings on
His believers.

Mai ji sa ze nen
  Means “I am always pondering...” The Gohonzon is always
pondering how to save mankind from the sea of suffering.

miroku
   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.

Miroku bosat-to
   Means “Bodhisattva Miroku (Maitreya in Sanskrit) and
others



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

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

moken mo chu
   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.”
Mot-to shi sho gi
  Means “You should never doubt this.” Believers must
banish doubt and believe in the Gohonzon even more.
Mot-tsu fu sai
  “Do not be depressed.”
muhen
  Means boundless. Muryo muhen means infinite and
unbound.

mu ro chi
    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.


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

muryo doho
   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.

mushoi
   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
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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.

mushu hoben
   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.

Myo ho ren ge kyo Nyorai juryohon. Dai juroku.
   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.
myoji fudo
    Different names. Monjo: Shakyamuni taught under different
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names such as Nendobutsu and Daitsuchishobutsu. Montei:
The True Buddha made His advent under different names such
as Nichiren Daishonin and Bodhisattva Jogyo.
Nainokujin
    Only Buddhas can “grasp” the true aspect of all phenomena
in the universe.

nange nannyu
   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.
nan ka chigu
   It is a very rare event for one to see Cthe Gohonzonj.
nayuta
   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.

nenki daisho
   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.
ni fu ko buku
   Means “However, they refuse to take the medicine.”
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Niji
   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.

ni setsu ge gon
    Means “to teach in verses.”
no ryo shujo hok-kangi shin
    Means “to cause delight in the hearts of people.” Believers
in the Gohonzon feel the tielight of having faith.
nyaku tai nyaku shutsu
    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.
Nyo ka shu buku
    “You should take it (medicine).”
nyorai himitsu
    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.
Nyorai hoben
    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
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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.”

nyorai jotai shi go
  Means “the True Word of the Buddha.”

Nyorai nyo jit-chiken sangai shi go.
   The Buddha perceives the three-fold world in its actual
existence.

Nyoto tai cho
   Means “You should hear attentively...”
   Nyoto tai cho nyorai himitsu jinzu shi riki” means “Hear
than the secret ofthe Buddha and his mystic powers.”

Nyoto to shinge
   Literally means should believe in and comprehend ...
nyo ze en
   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
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Ten Aspects of life (Junyoze).
nyo ze honmak-kukyo to
   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 Hon-
matsu-Kukyoto) means consistency from beginning to end.

nyo ze in
   Cause.
nyo ze ka
   Effect.
nyo ze riki
   Power. One of the Ten Aspects of life (Jua~oze).
nyo ze sa
   Function or structure. One of the Ten Aspects of life
(Junyoze).
nyo ze sho
   Nature.
nyo ze so
   Outer appearance. One of the Ten Aspects of life (Junyoze).
nyo ze tai
   Entity or actual body. One of the Ten Aspects of life
(Junyoze).

nyu o nehan
    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,
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good and vitality.
   Generally it means extinction after attaining enlightenment.
In this phrase, Nehan means death.
Nyu wa shichijiki sha
   Means “Gentle-minded and mild people.”

okuso
  Illusions of thintdng or belief in heretical sects.

onta dokuyaku
  Means to drink other poisons.

riki
   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.

ryo ri sho jaku
   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
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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.
sangai
   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.

sanmai
   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.

san sho fu shi
   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.”


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san zen dai sen sekai
   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 kyoke
   Seppo means to expound the law and kyoke, to teach or to
instruct.

seson
   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.

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

shaba sekai
   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.

shari
   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.
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Sharihotsu
   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 dis-
continued 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.
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Shi dai royaku
   This excellent medicine. Indicative of the DaiGohonZon
shiki ko mimi
   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.

shin ne renbo
    Means to yearn for the Buddha.
ship-ponshin ko
    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.

Shi sharihotsu
   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.”

sho bosatsu gyu
  All the Bodhisattvas and ...
sho bus-shusse
  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
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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).

Sho but-chie jinjin muryo
   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.

Sho ho jisso
   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.

Shoi sha ga
  The reason is that ...

sho kon ridon
   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
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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.

shomon
   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,
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would not seek the True Buddhism as the way to eternal
happiness. They adhere to the illusion that knowledge leads
them to happiness.
sho zen nanshi
   You men of devout faith. Men of devout ‘faith (Zennanshi)
generally indicates those who believe in Buddhism.

Shujo sho yuraku
  Means “This world is a place where all amuse themselves.”

shuju hiyu
   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.

shuju innen
   Means “Various kinds of causal relationships.”
   Monjo: Shakyamuni taught various kinds of causal relation-
ships 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.

shus-shaku shi gu
   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
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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.

shu yo gon shi
  Means “To sum up” or “in effect.”

Soku joju bussin
  Means to reach enlightenment without delay.

Soku Jo kuno
  Means to be relieved of one’s illness.

soku shu buku shi
   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.

Sui gon ni fu ken
   Means “Though I be near, they shall not see.” Even though
the Gohonzon be near, common mortals cannot regard the
Gohonzon as the Buddha.

Tan ni hoben kyoke shujo ryo nyu butsudo
    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
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Tatsuno-kuchi near Kamakura.


Tennin jo juman
   Means ‘‘Filled with gods and men.” This signifies the
worlds of Rapture (Ten) and Tranquility (Nin).
toku hak-ku ju sha
   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.
ton jaku go yoku
   Means “to cling to their five base desires.” Five base desires
originate from five sense-organs - the eyes, ears, nose, tongue
and skin.

u i shuju hoben
   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.

U mandara ke
  Means “Mandaras fall like rain.” This indicates the world of
Learning (Shomon).
waku fu shis-sha
  Means ‘‘... and the others still lucid.”
Waku sek-koshin, Waku set-tashin, Waku ji koshin, waku
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ji tashin, Waku ji koji, Waku ji taji.
    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).

waku shitsu honshin
  Some of them having lost reason and...


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Yaku hotsu monran
   Some medicine poisoning tlem, the sons moan violently.
Jndicative of unhappiness caused by Ikith in misleading
religions.
Yaku mu zai se gyu metsu do sha
   There is neither pre- nor post-life.

yo shisshin ja
   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.

Yui butsu yo butsu
   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.

yumyo shojin
  Means ‘‘Valiant and untiring practice.” Monjo: In Shakya-
muni’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
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Daishonin’s Buddhism only by chanting Daimoku to the
Gohonzon and practicing Shakubuku devotedly in this short
span of life.

Ze ko ro yaku
  Means “this good medicine.” From the standpoint of the
Daishonin’s viewpoint, it indicates the DaiGohonzon.

zengon
   The root for attaining enlightenment.

zenjo
   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.

Zui gi sho setsu
   “[Each Buddha] revealed it (the profound and unprece-
dented 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 provi-
sional 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.




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