gongyo booklet
DESCRIPTION
ÂTRANSCRIPT
The
Liturgy ofNichiren Buddhism
(JtJ
i;rtP_? 6'\9 ,qqi v'qd,--
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I
Each individual human life is a microcosmof the life of the universe. We recite the sutraand chant Nam-myoho-renge-kyo, the universalLaw, so that our lives perfectly harmonize withthe universe. Carrying out these practices
activates the infinite power that the microcosminherently possesses. lt transforms our karma,helping us to break through apparent deadlockand convert sufferings into happiness. lt createsa transformation of our inner realm, leaving us
invigorated, refreshed and positive. Through ourprimary and supporting practices we developwisdom and compassion to lead both ourselvesand others to happiness.
Our twice daily prayers establish a rhythmin our lives, moving us towards happiness andharmony. By making this consistent effort, we will
attain perfect unity with the universal Law and
experience the state of Buddhahood. Buddhismaims to make people free in the most profound
sense; its purpose is not to restrict or constrain.Doing these daily prayers is a privilege, notan obligation. Tenacious efforts are required,but these are for our own sake. To have great
benefits or develop a profound state of life, weshould exert ourselves accordingly.
As the language of the sutra is not English,people often ask if there is truly any value in
reciting something we cannot understand.
Certainly there is value in understanding the
sutra's meaning. ln addition to the translation
found in the back of this booklet, there are
in-depth explanations available in various SGI
publications. Studying such material can help us
strengthen our understanding of and commitment
to the Law. But intellectual understanding without
practice is of no use. Moreover, we cannot
comprehend the real depth of the teachings
through reason alone.
Whether we understand them or not, the
words we chant evoke a powerful response from
the universal Law, which is depicted on
the Gohonzon.Our attitude during these daily prayers has far-
reaching influence. Doing the daily practice joyfully
and with determination brings a more positive
result than doing so grudgingly or filled with doubt'
The daily practice, especially the sutra
recitation, can take some time to master.
Stumbling over pronunciation is common in the
beginning. Nevertheless, one's sincere attitude
during the learning phase will bring the full benefit
of the practice. Diligence in our Buddhist practice
will enable us to savour ultimate happiness.
The Silent Prayers
As mentioned above, Nichiren Daishonin didnot give specific instructions on the format ofour daily practice, which has changed overthe centuries, while staying true to his intent.The SGI recommends that we recite the LotusSutra excerpts contained in this booklet, whichare portions from the two chapters NichirenDaishonin emphasized. ln addition, the SGI hasformulated silent prayers intended to expressour shared sense of gratitude and resolve asbelievers in Nichiren Daishonin's Buddhism and
as SGI members. The wording of these prayers
is meant as a guideline to help us express suchgratitude and determination. lt is not the specificwording of the silent prayers, but our sincerity and
heartfelt thoughts while performing the prayers,
that are important. According to the principle ofthree thousand realms in a single moment oflife, our wholehearted prayer is powerful enoughto bring forth the protective forces innate in
our lives and the environment. The first prayer,
preceded by chanting Nam-myoho-renge-kyothree times, is offered only in the morning beforereciting the sutra. lt expresses our appreciationfor and empowers the functions in life and the
environment that serve to protect us as a result of
our Buddhist practice.
The second prayer expresses appreciation
for the Dai-Gohonzon, for the Daishonin - the
Buddha of the Latter Day of the Law, and for
Nikko Shonin, his immediate successor. For
practitioners of Nichiren Daishonin's Buddhism,
these three represent the three treasures of
Buddhism: the Law, the Buddha and the Buddhist
Order, or community of believers, respectively.
ln addition, we offer appreciation for Nichimoku
Shonin, Nikko's successor, as representing
praclitioners who inherit the teaching into the
future. We pray to repay our debts of gratitude
to these teachers. ln Nichiren Daishonin's
Buddhism, repaying such debts of gratitude
means dedicating ourselves to Buddhist practice
and attaining enlightenment.
The third prayer is focused on the attainment
of kosen-rufu, the widespread propagation of
the Mystic Law which will bring about peace
in society.
We also pray for the eternal development
of the SGl, which is the community of believers
sharing Nichiren Daishonin's Buddhism
throughout the world. We also express our
appreciatiorufor the three founding presidents,
for their tireless dedication to the correcttransmission of the Law.
Our personal prayers are offered during thefourth prayer, along with our determination tobring forth Buddhahood and accomplish our ownhuman revolution, change our destiny and fulfilour wishes in the present and the future. Ourchanting of Nam-myoho-renge-kyo and recitationof the sutra reach beyond the limits of time andspace and affect the life of the entire universe,as indicated in our prayers for the deceased andprayers for the happiness of all humanity.
The second, third and fourth prayers areoffered morning and evening at the conclusionof the sutra recitation and chanting ofNam-myoho-renge-kyo.
RhythmAs a general rule, there is one Chinese characterfor each beat, with the following exceptions
L$, lt)
shari-hotsu two beatslla4.iEffi &"hara-mitsu two beats
Format
Morning Gongyo
Face the Gohonzon, ring the bell, and chantNam-myoho-renge-kyo three times (group chants
in unison). Then, prior to the first prayer, chant
Nam-myoho-renge-kyo three times again (group
chants in unison). Offer the first silent prayer then
chant Nam-myoho-renge-kyo three times. Ring the
bell and proceed with the recitation of the sutra as
explained below.
Evening Gongyo
Face the Gohonzon, ring the bell and chant
Nam+nyoho-renge-kyo three times. Proceed with
the recitation of the sutra (Page 1'l ).
Recitation of the Sutra
Recite the Expedient Means chapter excerpt(pages 11-15). When completed, ring the bell.
Recite the excerpt from the verse section ofthe'Life Span' chapter (pages 16-27).When completed ring the bell as you begin chanting
Nam-myoho-renge-kyo. When finished ring the bell
and chant Nam-myoho-renge-kyo three times and
offer the second, third, and fourth silent prayers,
located on pages 29-31 .'
First prayerAppreciation for life's protective forces
I offer appreciation to the Shoten Zenjtn,the functions in life and in the environmentthat serve to protect us and pray thatthese protective powers may be furtherstrengthened and enhanced through mypractice of the Law.
(Chant Nam-myoho-renge-hyo thrce times. RinB the bell.)
r) i* *f + fis.Myo ho ren ge kyo.tx i </w tl /, /.t, \ r:
Hoben-pon. Dai ni.l. u 1! zh riloi alv *r,\ b/" DraffiffiE€" ffi. = Er" fr?+Niji seson. Ju sanrnai. AnjoI: E
'i L+D Ii, LEf,rru"9 #fl[ *" F6
ni ki. Go shari-hotsu. Sho-Ji: B i Dt" Cl' tJ Dt) r'ffi g H"EH flffi E" Hbufihi-e. Jinjin muryo. Go6 k r.h trlv tJ trlw l:loi l,), EL\
€ H F1" *E ffi ffi " *g'chi-e rnon. Nange nannyu. Issaii.}i bl" Lr+< L 's, L.lHH"m*.ffi"ffi. shomon. Hyaku-shi-butsu. Sho6or6Lll,\LrriJr?TFe fi" Ffrtil# fq[" ffifu no chi. Sho-i sha ga. Butsu
za vlv a/, Lrr< r!/v *.L o<g # iE. H. + H ffi"z6 shingon. Hyaku sen rrlan noku.
10 11
tr w, ffi ffi" #frMushu sho butsu. )in gyo
lI) ^4, B tt/v lfr E" fil H iEm &" ffihoben. Chi-ken hara-rnitsu. KaiI,\ <' z< L+ I l*? {:tBE E" *flJ #" *fr
muge. Riki. Mu-sho-i . Z"nt6.if E: Zlv *vr Vlv l:loi il 31,\
ffi Eft"^= Efr" W !MH"Gedas. Sanrnai. )in nyu musai.Lir, U& l,\, El/t , *a a lji L+ D
FIffi-9]. * @H** ffaIjoju issai. Mi-26-u ho. Shari-
Li Ji, tt#ffi"f,m
Lr U+< LJ 1,,\ L+;fi E" ffi DIA
Ei lli @a 4*.iiE i*" * rffi
l:* 6l\*1 ,F
D r.iEE.
6t\,F
b rj/w ai Et,r Ylv olu il Dli
f;ll tr" ffi/tW i8" 4mEt
tJ [, Dt il L* !) if, li&,{m ffi" )1" tr trE"ilEE"
sho-butsu. Muryo doho. Yurnyo i gu-soku. Shari-hotsu. NyoraiL&i V/u 4ri L&a J.
ffi6 iE" & ffiisshojin. Myosho fu mon. Jojuv/v DA, 4 <) 5 tri fr,r a LrE #" + gHi*" EE E ffiiinii.,. Mi-26-u ffo. Zui gi sho
chi-ken. Kodai jinnon. Muryo
lJ, U\ L@ ff L$ D l,2m" # +tJ *"*ft" Hffi ffi
setsu. Ishu nange. Shari-hotsu.a tr|oi tjj, J.i? L\ 6lr'r LD Ulo t\/" tal"E ffi,fr, ffi E,F" ffi E tr ffi"Go jn jo-butsu irai. Shuju innen.Lo Uo Zl. tO riffi ffig&" HShuju hiyu. KO en gonkyo. MuLD lli ^/, r\/L l:i L|o liri Dr.a Dry fr8" BI € *.f" + ffishu hoben. Indo shujo. Ryo ri
t)/, Ut, liIo
Efl" ffi BT
i-lv ah E j, U
HBA."ffi
75r
{-qf"
EU"Ej) t: L I lti :/Lt5 Ef, ;ft r*" B
sho jaku. Sho-i sha ga. Nyorai
betsu. Gyo seS}ho ho. Gon-u l:@i tr./u F-= i\ Lle vtu Lt ry
ffi * *8" |fltr * ,b" # fllji nyunan. Ekka shushin. Shari-
t2 13
*" m q # L" ft',#hotsu. Shu yd gon shi. MuryotJ ^, 4 4i a 11., ..!i: t,2ffi i8. * gH*r" ffi #muhen. Mi-26-u ho. guS}hitsuU&i U& L L+ D lt2 J. LD liEffi"Ih #flJ *" 7F ffi EjOju. Shi shari-hotsu. Fu shu but: L* !! L+ ir Ji: Llaft" ffit # {Er" ffi ffisetsu. Sho-i sha ga. Bu6-shoti&i UD E!\ r,\6 t, a tttu I, L
j"ju. Dai ichi ke-u. Nange shilla lot,r ,i, j J{? Ai,r a,
hO. Yui butsu yo butsu. Nai no< C/v Lr EiV-?ifr #" "=ff ** ElH"kujin. Shoho jisso.
L* !\ L& lli laj iJ za-fr EH=# E" il EtE"Sho-i shoho. Nyo ze so.|a r rf Vs., la "t € /.t,\u E {*" il E E"Nyo ze sh6. Nyo ze tai.
t:I if DE i."t if Eil E rr" il E{t"Nyo ze riki. Nyo ze sa.ta} 1} !\/! l:I E Zht[ Ei Et" flt E *fr"Nyo ze in. Nyo ze en.
b\ l.& if tli*" il Effi"
Nyo zeka. Nyo zeh6.l:J: tf iI *: < Eri.iil E rE fr^* H +"Nyo ze honmak kuky6 tO.
(Recite the section from "Sho-i shoho"to "Nyo ze honrnafkukyo to"three times.)
|:l $ME
14 15
6L\ Ulo \ki lf,/. ljLr Vrri 4<,F =+ E fiL. ffi + A"Nyorai ju-ryo-hon. Dai iu-roku.
D ,r t < Ji: 6l,ltrfi fil tfr x"Ji ga toku buf-Iai.LI E&i L& a. V@Ffr ffi # &ry"Sho kyo sho kosshu.tu Dr, Z.Is< ]tlu *,fiMEtr+H"Muryo hyaku sen rnan.Si< *lr b Za €ffi ffi m€frs"Oku sai asogi.Dri rt: l , Eri tlH Eft i* &, tv"]o seppo kyoke.{r Llo ii< vo vr.,tr ry ffi *e"Mushu oku shujo.
J3 J-, E)f$ ffi )tr"Ryo nyu o butsu-do.ta B(,r il Dli aiffi,Fffi8#"Nirai rnuryo k6.!\ I L& Lili aAE ft !L frft"I do shujo ko.l]'i
^,/L lfj" tl ti,fi E fr, IEry"
Hoben gen nehan.l. D? J. e)? tffiH4ffitr"Ni jitsu fu rnetsu-do.Uli u@i L t? llaH'{r [t iH ,*"Io jA shi seppo.
L) LT D' q' D*U,ffiAF E )1"I sho jin-zu-riki.0ta,4.-I,
Dka laloi+L
ry) *E E#-#"MyO hd ren ge ky6.lat4fr
fi ffi & r$ &"Ga j6 ju o shi.
-c/, Ei L@ liliEE E[ ft IL"
Ryo tend6 shujo.
1.6 17
f r.r i lw t: ,!. tt tv
fiE iE ffi T .8.Sui gon ni fu ken.I'w tllv hr b2 A* Efi ffi E"Shu ken ga rnetsu-do.ai<LiL+DH H *6f!l"Ko kuy6 shari.rfh ,\r,r I nlu i{ffi E Effi H.Gen kai e renbo.l: Lr, ir? aa Vlu
ffi+ iE {fl,b"Ni sh6 katsu-gd shin.L4, Ur' t t,/v Ji<* 4Cf tr flt"Shuj6 ki shin-buku.
l)E lr 13t9 5 b.lvH EH+ {T"Shichi-jiki i ny0nan.[), L)v &: ll/. Ji:,f,' ffi^ E, ffi"Isshin yok ken butsu.J. U L+< Vtu Trta4 H {B H fi"Fu ji shaku shinmyo.
U 7tr 8i,o, V@ Zar+fi h. *8"Ii ga gyfr shuso.< Llo, 0 &) D@ E/!{fl il ffi Hfi"Ku shutsu ryojusen.,r Li a Lo uj,fi ts# * +"Ga ji go shujo.u&i {L\ L ,s. b2H tr. &T ffi"lo zai shi fu-rnetsu.!r l*,
^,/u 0 c :t;Ifr E h^fr,"
I ho-ben-rik ko.rytuib2J.D?stam4w,"Gen u lnetsu fu-metsu.
*s & tr * #"Kugyo shingyo sha.
& .< ) Lo Cr.affi Et H **."Yo-koku u shujo.
# G ft&'fi:Ga bu o hi chu.
r18 19
R Eft trt'E"I setsu rnujo h6.
Vlu {a DZ l:r rffdfi iE )r *E E"]in-zu-riki rlyo ze.
J5 6 ?id aim m€frE &"O asogi k6.Ut, {t,\ Dei D'o t&H tr. ffiHil"lo zai ryojusen.8bi I Lj Uo5 LI&. ffiffi{f ffi"Gy, yo sho jusho.Lo Dxi tllv Za Vlv
Shulo ken t<o Jln.ljv\ )tr Lr l,ka U7\ ,k ffi ffiffi"Dai ka sho sho ji.,ltLEblwDlufi ft*4G$"Ga shi do annon.<1" lzlw Dra Ulo5 */,x ffidttr"Tennin jo juman.S,t t) lv V * E) ,\<EtfrffiHH"Onrin sho d6-kaku.
t.} t5w,s J. tr,t L
4 H IE"
i,!/i, atrt
Nyoto fu mon shi.
{E EHfi ffi E"Tan ni ga rnetsu-do.hr lllv L& Llo Ll.t i
fiHffi*!fi"Ga ken sho shujo.6? Jt,r 15 < i)r,\ie & m#8"Motsu-zai o kukai.: l- ir t,lu Llufr FBgt H,Kofuigenshin.Drl a Lei h\2 Ji+ H *. *8ffi"Ryo go sho katsu-go.
t-/D nlu tI,$ ffiH"In go shin renbo./&r,r L@, r,! ii, lfitt # Eaft E"Nai shutsu i seppo.
21
L'o ti& tri Lli Xlw
ffi ffiH ffi ffi,"Shuju ho shogon.Ita Do h t, rrH HA #+"Hoju ta keka.L 'o Uri Lr tgi 6<* 4ffi iE 98"Shujo sho yu-raku.
# x ry *$r"Shoten gyaku tenku.
i*./"riBVTffi E fEffi +"lJ rnandara ke.
E&i /.ur l,@k /\*"
Effi ffi E IH"Ufu sho kuno.l:j*t
l} 1,2 D@) *1,E # ifr, ffi"
U"ki 3, L|o I ir<ffirFft[*.#"]o sad}hu gi-gaku.
ilffi
Nyo ze shitsu juman.iI Lr tXr Llo UxiE r# # R.+."Ze sho zai shujo.l,r 6< ai \\/v blv
I aku-go innen.h\ 6 ta€ .iiE F[ilgfrfi fr"Ka asogi ko.
L&al-@<Z<=# aw tfr ffi"Sho u shu ku-doku.l.'0, t l,B UB L,F* flt H E #"Nyuwa shichi-jiki sha.A) ,'[ r rtlv h1 VlvHU E H, *,H"Sokkai ken gashin.
J. ttu Ah 6a Ar.i,F H =H &"Fu mon sanbO myo.
San butsu gyu daishu.7tJ Ll* I "5. Afi s*TS"Ga jodo fu ki.r. Llo Ltlv Lj.i vlvffi ft E ffi #"Ni shu ken sho jin.
23
31i \ L l: il: t*'ifr rf m fifr E"Zai s}:ri ni seppo.b< tt,)L Llo4 HA& ft"Waku-ji i shi shu.if? 5., Dlo U DlififtffiHtr81"Setsu butsu-ju muryo.< E!\ 8/! "6: LsLtn,ffi#"Ku nai ken bussha.V! tl, J9 trlv bR afr ffi ffi m"I setsu butsu nan chi.irBD*l;&dfi g )t *il E"Ga chi-riki nyo ze.Z aa Vr.i il DriH)E ffi ffi 81"Eko sho rnuryo.liD 4r) tJ Lto ziHfr{ffirytb"Jumyo mushu ko.<LloaiLle<x @ + ffi €"Ku shugo sho toku.
l:&LiiBL+t*, +H H A"Nyoto u chi sha.6rLLLliADJ f$ rE *. ffi"Moito shi sho gi.ti rilu D*i *) VlvH ffi +r.#"To dan ryo yo jin.A''_L'6Lffi "=S E +xffi"Butsu-go jiflpuko.lar l,\ iftu tli
^1"*t Et # fr8"Nyo i zen hoben.
l:2 E"L\ l;. a, l,H Effi E *,"litsu zaini gon shi.
6 iff{r + fr"I ji o shi ko.
fi /5 EE Ja.Ga yaku i se bu.
tj ai lJ: a 6itr Hg Eff^ffi E"Mu nO sek korno.
25
<Lj<tflvL+#ffi#.H#"Ku sho kugen sha.t,) lftu .$ ir/" EiA ,I{. X EE EI"I bonbu tendo.V) 3v\ ta ltv b-)H & MB W"]itsu zaini gon metsu.r,r U.ti lr^l ,! ;DI,ffi-E #, il"I joken ga ko.l: L&i B&, v Vtu
f,r + ffi6 ,boNi sho kyoshi shin.li, [t, U+< a' &<
w, i8 * lE '&"Ho-itsu jaku go-yoku.E15A<EiBo'Enffi iE +"Da o aku-do chu.
5r, ei A {ei A,?1 HT Ti :8"Gyo do fu gyd dd.
ft,\ J3i L& n' affi ffiEi trE"Zui 6 sho ka do.l,\ ti2 LD l-iD l iRffi Effi *"I seflhuju ho.*vrl-rE€iJtvE tr{f E! A"Mai ji sa ze nen.u\ ir De.a LD t liufir + *
TheSilent Prayers
Second PrayerAppreciation for the Gohonzon
I olIer my deepest praise and most sincere
gratitude to the Dai-Gohonzon of theThree Great Secret Laws, which was
bestorved upon the entire rvorld.
I offer my deepest praise and most
sincere gratitude to Nichiren Daishonin,
the Buddha of the Latter Day of the Law.
I ofrer nry deepest praise and most sincere
gratirude ro Nikko Shonin.I offer sincere gratitude to Nichimoku
Shonin.(Chant Nam-myoho-renge-kyo three times.)
28 29
Third Prayer Fourth PrayerFor the attainment of kosen-rufu Personal prayers and prayer for the deceased
I pray that the great desire for kosen-rufu I pray to bring forth Buddhahood frombe fulfilled, and that the Soka Gakkai rvithin my life, change my karma and to fulfilInternational develop eternally in this nlv s,ishes in the present and the future.endeavOur. rCfrcr ad,lrianal prayr: lrcre.)
I offer my most sincere gratitude to the
three founding presidents -Tsunesaburo I prav for mv deceased relatives and for allMakiguchi,Josei Toda and Daisaku Ikeda - those rvho have passed awav, particularly forfor their eternal example of selfless dedication these individuals:
to the propagation of the Law. lRing the bell ontinrrousll, u,lile offeritry prayers;tltert dtatfi
(Chant Nam-myoho-rcnge-kyo three times.) lxan-myoho-renge-kyo tlwe tines.)
I pray for peace throughout the worldand for the happiness of all humaniry.(Ring the bell and thant Nam-myoho-renge-kyo three times
to rcnclude gongyo.)
30 31
Excerpts from the Lotus Sutra
Expedient MeansChapter 2
Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu.Sho-but chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu.lssai shomon. Hyaku-shi-butsu. Sho fu no chi.
'At that time the World-Honoured One calmly arosefrom his samadhi and addressed Shariputra, saying:'The wisdom of the Buddhas is infinitely profound andimmeasurable. The door to this wisdom is difficult to
understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it.
Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku.Mushu sho butsu. Jin gyo sho-butsu. Muryo doho.Yumyo shojin. Myosho fu mon. Joju jinjin.Mi-zo-u ho. Zui gi sho setsu. lshu nange.
'What is the reason for this? A Buddha has personallyattended a hundred, a thousand, ten thousand, a million,a countless number of Buddhas and has fully carried outan immeasurable number of religious practices. He hasexerted himself bravely and vigorously, and his name is
universally known. He has realized the Law that is profound
and never known before, and preaches it in accordance .
with what is appropriate, yet his intention is difficult tounderstand.
Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu.Ko en gonkyo. Mu shu hoben. lndo shujo. Ryo ri sho jaku.
'Shariputra, ever since I attained Buddhahood I have
through various causes and various similes widelyexpounded my teachings and have used countless
expedient means to guide living beings and cause them
to renounce their attachments.
Sho-i sha ga. Nyorai hoben. Chi-ken hara-mitsu.Kai i gu-soku.
'Why is this? Because the Thus Come One is fullypossessed of both expedient means and the paramita
of wlsdcm.
Shari-hotsu. Nyorai chi-ken. Kodai jinnon.Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas. Sanmai,Jin nyu<nusai. Joju issai. Mi-zo-u ho.
Shaxguira. the wisdom of the Thus Come One isexpansive and profound. He has immeasurable lmercy],unlimited [eloquence], power, fearlessness, concentration,emancipation and samadhis, and has deeply entered theboundless and awakened to the Law neverbefore attained.
Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses sho ho.
Gonji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi.Muryo muhen. Mi-zo-u ho. Bus shitsu joju.
'Shariputra, the Thus Come One knows how to makevarious kinds of distinctions and to expound the teachingsskilfully. His words are soft and gentle and can delightthe hearts of the assembly. Shariputra, to sum it up:the Buddha has fully realized the Law that is limitless,boundless, never attained before.
Shi shari-hotsu. Fu shu bu setsu. Sho-i sha ga.
Bus sho joju. Dai ichi ke-u. Nange shi ho.'But stop, Shariputra, I will say no more. Why? Becausewhat the Buddha has achieved is the rarest and mostdifficult-to-understand Law.
32 33
Yui butsu yo butsu. Nai no kujin. Shoho-jisso. Sho-i shoho.Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa.Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho.Nyo ze honmak kukyo to.
'The true entity of all phenomena can only be understoodand shared between Buddhas. This reality consists ofthe appearance, nature, entity, power, influence, inherentcause, relation, latent effect, manifest effect, and theirconsistency from beginning to end.'
The Life Span of the Thus Come OneChapter 16'
Ji ga toku bur rai. Sho kyo sho kosshu. Muryo hyaku senman. Oku sai asogi. Jo seppo kyoke. Mushu oku shujo.Ryo nyu o butsu-do. Nirai muryo ko.
Since I aftained Buddhahood the number of kalpas thathave passed is an immeasurable hundreds, thousands, tenthousands, millions, trillions, asamkhyas. Constantly I havepreached the Law, teaching, converting countless miliionsof living beings, causing them to enter the Buddha way, allthis for immeasurable kalpas.
I do shujo ko. Ho ben gen nehan. Ni jitsu fu metsu-do.Jo ju shi seppo. Ga jo ju o shi. I sho jin-zu-riki.Ryo tendo shujo. Sui gon ni fu ken.
ln order to save living beings, as an expedient meansI appear to enter nirvana but in truth I do not pass intoextinction. I am always here, preaching the Law. I amalways here, but through my transcendental powers I makeit so that living beings in their befuddlement do not see meeven when close by.
Shu ken ga metsudo. Ko-kuyo shari. Gen kai e renbo.Ni sho katsu-go shin. Shujo ki shin-buku.Shichi-jiki i nyunan. lsshin yok ken butsu.Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen.
When the multitude see that I have passed into extinction,far and wide they offer alms to my relics. All harbourthoughts of yearning and in their minds thirst to gaze at me-When living beings have become truly faithful, honest andupright, gentle in intent, single-mindedly desiring to see theBuddha, not hesitating even if it costs them their lives, then I
and the assembly of monks appear together at Eagle Peak.
Ga ji go shujo. Jo zai shi fu-metsu. I ho-ben-rik ko.Gen u metsu fu<netsu. Yo-koku u shujo. Kugyo shingyo sha.Ga bu o hi chu. lsetsu mujo ho. Nyotofu mon shi.Tan ni ga rnetsu{o. Ga ken sho shujo. Motsu-zai o kukai.Ko fu i gen shin. Ryo go sho katsu€o. ln go shin renbo.Nai shutsu i seppo.
At d]at tme I tell the living beings that I am always here,never entering elitinctlon, but that because of the powerof an expedient means at times I appear to be el:tinct, atother times not, and that if there are living beings in otherlands who are reverent and sincere in their wish to believe,then among them too I will preach the unsurpassed Law.But you have not heard of this, so you suppose that I
enter extinction. When I look at living beings I see themdrowned in a sea of suffering; therefore I do not showmyself, causing them to thirst for me. Then when theirminds are filled with yearning, at last I appear and preachthe Law for them.
Jin-zu-riki nyo ze. O asogi ko, Jo zai ryojusen.Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji.Ga shi do annon. Tennin jo juman. Onrin sho do-kaku.Shuju ho shogon. Hoju ta keka. Shujo sho yuraku.Shoten gyaku tenku. Jo sas shu gi-gaku. U mandara ke.San butsu gyu daishu.
Such are my transcendental powers. For asamkhya kalpasconstantly I have dwelled on Holy Eagle Peak and invarious other places. When living beings witness the end
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of a kalpa and all is consumed in a great fire, this, my land,remains safe and tranquil, constantly filled with heavenlyand human beings.The halls and pavilions in its gardensand groves are adorned with various kinds of gems_
Jewelled trees abound in flowers and frult where livingbeings enloy themselves at ease. The gods strike heavenlydrums, constantly making many kinds of music. Mandaravablossoms rain down, scattering over the Buddha and thegreat assembly.
Ga jodo fu ki. Ni shu ken sho jin. Ufu sho kuno.Nyo ze shitsujuman.Ze sho zai shujo. I aku-go innen.Ka asogi ko, Fu mon sanbo myo.
My pure land is not destroyed, yet the multitude see it asconsumed in fire, with anxiety, fear and other sufferingsfilling it everywhere. These living beings with their variousoffences, through causes arising from their evil actions,spend asamkhya kalpas without hearing the name of theThree Treasures
Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin.Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo.Ku nai ken bussha. I setsu butsu nan chi.
But those who practise meritorious ways, who are gentle,peaceful, honest and upright, all of them will see me herein person, preaching the Law. At times for this multitude I
describe the Buddha's life span as immeasurable, and tothose who see the Buddha only after a long time I explainhow difficult it is to meet the Buddha.
Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko.Ku shugo sho toku. Nyoto u chi sha. Mot-to shi sho gi.To dan ryo yo jin. Butsu-go jip-puko
Such is the power of my wisdom that its sagacious beamsshine without measure. This life span of couniless kalpasI gained as the result of lengthy practice. You who are
possessed of wisdom, entertain no doubts on this point!Cast them off, end them forever, for the Buddha's wordsare true. not false.
Nyo i zen ho ben. I ji o shi ko. Jitsu zai ni gon shi.Mu no sek korno. Ga yaku i se bu. Ku sho kugen sha.
He is like a skilled physician who uses an expedient means:c cure his deranged sons. Though in fact alive,re gives out word he is dead, yet no one can say hesp€aks falsely. I am the father of this world, saving thoseilho sufier and are affiicted.
I bonbu tendo. Jitsu zai ni gon metsu. ljo ken ga ko.Ni sho kyo shi shin. Ho-itsu jaku go-yoku. Da o aku-do chu.Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do.I ses-shuju ho.
Because of the befuddlement of ordinary people, thoughI live, I give out word I have entered extinction. For if theysee me constantly, arrogance and selfishness arise in theirminds. Abandoning restraint, they give themselves up tothe five desires and fall into the evil paths of existence.Always I am aware of which living beings practise theway, and which do not, and in response to their needs forsalvation, I preach various doctrines for them.
Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do'Soku joju busshin.
At all times I think to myself;
How can I cause living beings to gain entry into the
unsurpassed way and quickly acquire the body of a Buddha?
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GlossaryBuddha: "Enlightened One." One who correctly perceives
the true nature of all phenomena and leads others to attainBuddhahood. This Buddha nature exists in all beings and ischaracterized by the qualities of wisdom, courage, compassionand life force.
Dai-Gohonzon: The object of devotion that NichirenDaishonin inscribed at Minobu, Japan, on 12Oclober 1279,and which he referred to as the purpose of his advent. lt is theDai-Gohonzon that represents his intent for the widespreadpropagation of the Law. Dai-Gohonzon literally means "great
object of devotion".
Expedient Means chapter of the Lotus Sutra: The second
of the twenty-eight chapters of the Lotus Sutra, in which
Shakyamuni Buddha reveals lhat the purpose of a Buddha's
advent in the world is to lead all people to enlightenment.
Shakyamuni shows that all people have the potential for
Buddhahood. This is the principal chapter of the theoretical
teaching (first half) and one of the two pivotal chapters of the
entire sutra, the other being the "Life Span of the Thus Come
One" (sixteenth) chapter, the core of the essential teaching(latter half).
Gohonzon: The object of devotion. lt is the embodimentof the Law o{ Nam-myoho-renge-kyo, expressing the life-stateof Buddhahood, which all people inherently possess. Gomeans "worthy of honour" and honzon means "an object offundamental respect".
Human revolution: A process of inner transformationthat will enable us to bring out our highest human qualities andchange our circumstances.
Kosen-rufu: Wide propagation, or wide proclamation
and propagation. lt is a term from the Lotus Sutra that literally
means to declare and spread widely - Shakyamuni Buddha'sinjunction to his followers. The spread of the essence of
the Lotus Sutra, Narn-myoho-renge-kyo, will enable thetransformation of society.
Nam-myoho-renge-kyo: The name of the fundamentallaw of life and lhe universe expounded in Nichiren Daishonin'sBuddhism. The literal meaning ls Nam (devotion), the actionof practising Buddhism; myoho (Mystic Law), the essential lawof life and its phenomenal manifestations; renge (lotus), thesimultaneity of cause and effect; kyo (sutra), the truth expressedthrough the sound of one's voice.
Nichimoku Shonin (1260-1333): The chief priest ofTaiseki-ji temple in Japan who inherited the teachings fromNikko Shonin, Nichiren Daishonin's immediate successor.Known for his excellence at doctrinal debate and his numerous
remonstrations with the governmenl authorjties, urging them toheed Nichiren Daishonin s teachings.
Nichiren Daishonin (1222-1282): The founder of theBuddhism upon which the SGI bases its actrvities for peace andhappiness in the wodd. He established the chantjng ofNanrmyohorengekyo to the Gohonzon as the universal practice
for attaining enlightenment. The name Nichiren means sun lotus,
and Daishonin is an honoffic tifle that means great sage.Nikko Shonin (1246-1333): Nichiren Daishonin's
designated successor- He concentrated on promoting hismentor's teachings, educating disciples and collecting andtranscribing his mentor's writings.
Shakyamuni: Also known as Gautama Buddha. Thefounder of Buddhism. Shakyamuni means'sage oftheShakyas", Shakya being the name of the tribe or clan to whichhis family belonged.
Shoten zenjin: Literally, heavenly gods and benevolentdeities: protective forces, which protect the correct Buddhistteaching and its practitioners. They function to protect thepeople and their land and bring good fortune to both. They gain
their strength through one's Buddhist practice.
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Soka Gakkai: Value-Creating Society. The lay organizationthat promotes Nichiren Daishonin's teachings for peace andhappiness. The Soka Gakkai was founded in '1930 in Japan,and the SGl, its international movement, was established in'1975 on Guam.
Three founding presidents: Tsunesaburo Makiguchi(1871-1944) was the first Soka Gakkai president. An educatorand scholar, he developed the philosophy of value creation'soka', from which the Soka Gakkai gets its name. Together
with Josei Toda (1900-58), he founded the Soka Gakkai in
1930 and taught that practising Nichiren Daishonin's teachings
was the means for leading a life of the highest values andgreatest good. Both Makiguchi and Toda were imprisoned by
the Japanese wartime government. The elderly Makiguchi died
during his incarceration. Toda became the second president in
1951. After World War ll, he led the reconstruction of the Soka
Gakkai, expanding the membership from 3,000 to more than
750,000. Toda's closest disciple, Daisaku lkeda (1928-) became
the third president in 1960. He took offlce as the first SGIpresident in 1975. Under his leadership, Nichiren Daishonin's
Buddhism has spread to nearly 200 countries.
Three Great Secret Laws: The core principles of Nichiren
Daishonin's teaching. They are the object of devotion ofthe essential teaching [The Gohonzon], the daimoku of the
essential teaching [Nam-myoho-renge-kyo] and the sanctuary
of the essential teaching lwhere we enshrine the Gohonzon].
Here, "essential teaching" refers to the teaching ofNam-myoho-renge-kyo and not to the essential teaching, or the
latter fourteen chapters, of the Lotus Sutra. The Three Great
Secret Laws represent Nichiren's embodiment of the Mystic
Law, to whrch he was enlightened, in a form that all people canpractise and thereby gain access to that Law within theirown lives.
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