Introduction To Gongyo
The Significance of Gongyo
In Nichiren Shoshu, the most important
significance of Gongyo can be found within the
titles and meanings of the actual sentences of the
Silent Prayers. The First Prayer is an offering to
the Shoten Zenjin, who are nourished by the
flavor of the Law of Myoho-Renge-Kyo. The
Second Prayer is an offering to the Dai-
Gohonzon, the only true and absolute, orthodox
Object of Worship of the Essential Teachings,
which is the embodiment of the Person and the
Law. We conduct the Third Prayer as an offering
to the Treasure of the Buddha, Nichiren
Daishonin and the Treasure of the Priest -- Nikko
Shonin, Nichimoku Shonin and all the other
successive High Priests of Nichiren Shoshu. In
the Fourth Prayer, we pray for the attainment of
the Great Aspiration of Kosen-rufu, the
eradication of our past slanders against the Law
and our enlightenment in this and all future lives.
In the Fifth Prayer we pray for all of our
deceased ancestors, commencing with our
fathers, mothers, brothers and sisters, and
conclude with prayers for the salvation of all
existence.
The second significance of doing Gongyo is the
offering of our sincere requitals of gratitude to
the Three Treasures of the Buddha, the Law and
the Priest. We offer the Second and Third
Prayers in order to repay our debt of gratitude to
the Three Treasures. The Fourth Prayer is to
pray for the salvation of, and repay our debt of
gratitude to all existence, as well as to pray for
the attainment of Kosen-rufu. The Fifth Prayer
correlates to our repaying of our debt of
gratitude to our parents, ancestors and again, all
existence.
The third significance is that it is only this
Gongyo which is based on the transmission of
the inheritance and ceremonies (kegi) of the
Daishonin's Buddhism. It is the basis of faith for
the only truly significant practice in the age of
Mappo, as taught by the Buddha.
The fourth significance is that when we do
Gongyo, we bathe ourselves in the benefits of
the Gohonzon and develop life conditions of
happiness. Gongyo is the source and generative
power through which we attain Buddhahood.
The fifth significance is that through our daily
practice of Gongyo, we are able to polish our
minds and bodies, eradicate the slanders from
our impure and sullied hearts and bodies, and
transform our lives, purifying the six senses.
Herein lies the importance of Gongyo.
We carry out our practice of Gongyo as disciples
and believers of Nichiren Daishonin,
understanding and basing our practice on the
aforementioned significances, thereby amassing
great fortune in our lives while striving for the
accomplishment of the Daishonin's original
aspiration for Kosen-rufu.
Attitude and Posture During Gongyo
One should have a correct appearance, posture
and attitude when offering the recitation of
Gongyo and Daimoku to the Gohonzon. One
may sit either in the traditional Japanese "seiza"
fashion, cross-legged in western style, or in a
chair. However, what is important to remember
is that no matter which style one chooses,
Gongyo should always be done out of profound
respect for the Gohonzon. Therefore, one
should sit up straight, placing the right and left
hands together centrally on the chest in prayer,
with both elbows resting evenly against the sides
of the body. If one prefers to use a chair, then
both feet should be properly touching the
ground. One should not sit in such casual
manners as sitting askew, having, legs crossed or
the like.
When reciting Daimoku or Gongyo, eyes should
be focused on the character "Myo" in the center
of the Gohonzon; one's voice should have a
speed that is properly matched to the rhythm of
one's breathing and be of a medium volume.
One should chant strongly and correctly, clearly
pronouncing each word, syllable and letter.
When reading the Silent Prayers, one should fully
concentrate on sincerely offering these prayers
to the Gohonzon.
During Gongyo, it sometimes occurs that one
has random or distracted thoughts. However,
we need not be swayed by such thoughts, but
should rather have strong confidence that if we
practice this Buddhist training to this marvelous
Gohonzon with correct faith, without a doubt,
we will all be able to manifest the greatest of
benefits in our lives. Day by day, we should
carry out our practice with a fresh spirit, and put
forth our utmost effort to do the best and most
concentrated Gongyo possible.
As a standard rule, we conduct Gongyo twice
daily, once in the morning and once in the
evening. While there is no set or particular time
that we must do Gongyo, we should choose a
time that is most convenient according to
lifestyle, and exert ourselves to make Gongyo
the most important aspect of daily life.
Pronunciation Guide
Here is a guide to Japanese pronunciation.
Vowels - Consonants
a as in father ch as in cherry
e as in let g as in go
i as in machine j as in just
o, as in post s as in say
u, as in rule sh as in shell
y as in yes ts as in gets
ai as in "I" z as in needs
ui as in Louie r as in the
ei as in "lei" Spanish name
Ricardo
'h' is always sounded -- note the difference
between yaku and hyaku. Long marks over the o
and u do not change their pronunciation,
[browser format does not allow use of long marks - ed.]
but indicate a spelling differentiation in
Japanese. The sign, ^ , indicates the elision of
two words or syllables, e.g., on pg. l, "but^chi-
e" is an elision of "butsu chi-e. On page 21, at
the beginning of the "Jigage" section, the first
syllable of the elided word bud'^rai is
pronounced like the first syllable of the word
"Buddha," except that the "d" is clipped short.
Hyphens are used to divide words into one beat
syllables. There will generally be one Chinese
character per beat in the rhythm of Gongyo,
with the following exceptions:
(Chinese characters omitted due to text only format)
shari - hotsu ( two beats)
(Chinese characters omitted)
hara - mitsu (two beats)
(Chinese characters omitted)
shaka - muni - butsu (three beats)
(Chinese characters omitted)
shigi, p.22 (one beat)
Because each syllable or group of syllables is a
word or phrase which contains profound
meaning, mispronunciation of a word will
change the meaning of the sutra. Hence, each
syllable should be pronounced separately and
distinctly. Words have been hyphenated to aid
rhythm and pronunciation. These instructions
are intended as guidelines. To master Gongyo,
there is no substitute for learning from one who
has mastered it.
How to do Gongyo
Gongyo consists of a series of prayers. Recite all
five prayers in the morning. In the evening,
recite the second, third and fifth prayers only.
For convenience, the sutra book is divided into
four sections:
A -Excerpt from the Hoben chapter, p. 1-4.
B -Chogyo or prose section of the Juryo chapter,
p. 5-22.
C -Jigage or verse section of the Juryo chapter,
p. 22-31.
D -Silent Prayers, p. 32-37.
Here is the order of recitation.
First Prayer
Face the Gohonzon, chant Nam-Myoho-Renge-
Kyo three times (Daimoku Sansho), bowing in
reverence to the Three Treasures of True
Buddhism (the True Buddha, Nichiren
Daishonin, the True Law, Nam-Myoho-Renge-Kyo
and the Priest, i.e., Nikko Shonin, Nichimoku
Shonin and each of the successive High Priests).
Face east, chant Nam-Myoho-Renge-Kyo three
times, bow, and recite part A. The portion of
part A from "Sho-i sho-ho to "nyo ze hon-
mak kukyo to" is always repeated three times.
Bow after the third recitation. Recite the title of
the Juryo chapter (first two lines of part B), omit
remainder of part B and recite part C, bowing at
the end of part C. Chant three prolonged
Daimoku (Hiki-Daimoku, which is pronounced
Namu- Myoho- Renge- Kyo, i.e., chant Namu,
breath, chant Myoho- Renge- Kyo, Namu, breath,
chant Myoho-Renge-Kyo, Namu, breath, chant
Myoho-Renge-Kyo). Bow, chant Nam-Myoho-
Renge-Kyo three times and while bowed, offer
the first Silent Prayer. (The bell is not rung
during the first prayer.)
Second Prayer
Face the Gohonzon, sound bell seven times.
Recite part A, sound bell three times. Recite
parts B, C, chant three prolonged Daimoku and
bow. Sound bell five times, chant Nam-Myoho-
Renge-Kyo three times, bow and offer the
second Silent Prayer. This is the only time that
the whole sutra is recited straight through. (The
places indicated for bowing in the first prayer
are the same for all five prayers. The number of
times the bell should be struck is always the
same as indicated above, except as indicated in
the fifth prayer.)
Third Prayer
Sound bell, recite part A. Sound bell, recite first
two lines of part B, omit remainder of B and
recite part C. Chant three prolonged Daimoku,
sound bell, chant Nam-Myoho-Renge-Kyo three
times, and offer the third Silent Prayer.
Fourth Prayer
Sound bell, recite part A. Sound bell, recite first
two lines of part B, omit remainder of B and
recite part C. Chant three prolonged Daimoku,
sound bell, chant Nam-Myoho-Renge-Kyo three
times, and offer the fourth Silent Prayer.
Fifth Prayer
Sound bell, recite part A. Sound bell, recite first
two lines of part B, omit remainder of B and
recite part C. Sound bell seven times while
beginning the chanting of Daimoku (Nam-
Myoho-Renge-Kyo). To end the recitation of
Daimoku, sound bell with each syllable of the
last Myoho-Renge-Kyo and bow. Chant Nam-
Myoho-Renge-Kyo three more times, and while
bowed, offer the fifth Silent Prayer. Sound bell
and conclude Gongyo by chanting Nam-Myoho-
Renge-Kyo three times and bowing.