Article from Nichiren Shoshu Shinyo, September, 1995
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. In other words, we reverently perform Gongyo based on the meaning of the First Prayer, which is an offering to the Shoten Zenjin, who are vitalized, or even better, nourished by the flavor of the Law of Myoho-Renge-Kyo; and the Second Prayer, which is an offering to the Dai-Gohonzon, the Object of Worship of the Essential Teachings, or the Treasure of the Law. We conduct the Third Prayer as an offering to the Treasure of the Buddha, Nichiren Daishonin; and also as an offering to 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 all our past slanders against the Law, and our enlightenment in this and all future existences. In the Fifth Prayer we pray for all of our deceased ancestors, including our deceased fathers, mothers, brothers and sisters, and conclude with the offering of prayers for the salvation of all existence.
The Horen Sho states: "It is explained that the benefits of one who extols and makes offerings to the Votary of the Law in the Latter Age, is 10 quadrillion times greater than that of making offerings through the suitable thoughts, words and deeds of faith for a period of one entire kalpa to the life and body of Shakyamuni Buddha." (Showa Shintei Gosho, p. 1195)
The fact that the benefit of making praise and offerings to the soul of Nichiren Daishonin embodied within the Gohonzon together with the Daishonin himself, provides 10 quadrillion times more benefit than that of making offerings to the life and body of Shakyamuni Buddha during Shakyamuni's lifetime, is pointed out in both the Lotus Sutra and the Daishonin's Gosho.
The second significance of doing Gongyo is in order to offer our sincere requitals of gratitude to the Three Treasures of the Buddha, the Law and the Priest. The Daishonin states in the Kaimoku Sho (Opening of the Eyes): "The disciples of the Buddha must understand and know how to repay the four types of obligation." (Showa Shintei Gosho, p. 766) 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 is connected to our repaying of gratitude to our parents and ancestors.
The third significance is that it is indeed this Gongyo which is based on the transmission of the inheritance and ceremonies 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 Daishonin notes in the Eighteen Perfections Gosho, "My disciples and followers must practice the correct teachings as I do." (Showa Shintei Gosho, p. 2181)
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. Nichiren Daishonin states:
"When we revere Myoho-Renge-Kyo in our hearts as the object of worship, the Buddha nature within us is summoned forth and manifested by our chanting Nam-Myoho-Renge-Kyo; this is what is meant by 'Buddha.' ... When with our mouths we chant Nam-Myoho-Renge-Kyo, the Buddha nature within our hearts, being summoned, will invariably emerge." (How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra, Showa Shintei Gosho, pp. 1646-1647).
This passage precisely shows us the importance of the True Object of Worship and the Daimoku of the Essential Teachings together with the principle of how we as common mortals can attain Buddhahood as we are.
The fifth significance is that through our daily practice of Gongyo we are able to polish our minds and bodies, eradicating the slanders from our impure and sullied hearts and bodies, and transform our lives, purifying the six senses. Herein lies the importance of Gongyo. Concerning this point, there is an instruction from the Daishonin in the Issho Jobutsu Sho (On Attaining Buddhahood), in the very famous passage that reads:
"Arouse deep faith, don't give into laziness and polish yourself night and day. How should you do it? Only by chanting Nam-Myoho-Renge-Kyo." (Showa Shintei Gosho, p. 127)
Furthermore, if I may delve just a little more into this particular point, Gongyo is also the way in which all living beings can achieve their desires. In Reply to Kyo'o, the Daishonin states:
"... misfortunes will change into happiness. Muster your faith and pray to the Gohonzon. Then what is there that cannot be achieved?" (Showa Shintei Gosho, p. 1006)
As disciples and believers of Nichiren Daishonin, realizing and basing our practice on the aforementioned great significances, we perform Gongyo to amass great fortune in our lives and strive to accomplish the original desire of Nichiren Daishonin, that is, Kosen-rufu.
The Significance of Reciting the Hoben and Juryo Chapters
In Nichiren Shoshu, during Gongyo we recite the Hoben and Juryo
chapters of the Lotus Sutra. The true significance of reciting the Hoben
chapter, which divulges the heart of the Provisional Teachings of the Lotus
Sutra, lies in refuting all the pre-Lotus Sutra Hinayana and Provisional
Mahayana Teachings and revealing the true enlightenment inherent within
the Essential Teachings of the Lotus Sutra.
The Juryo chapter is the heart of the Essential Teachings of the Lotus Sutra and as we recite the true meaning that exists hidden in the depths of the Juryo chapter, we refute not only the Provisional Teachings of the Lotus Sutra, but also the Buddhism of the Harvest (of Shakyamuni) and reveal the extremely profound benefit of Myoho-Renge-Kyo in the depths of the Juryo chapter.
With the practice of the recitation of the Hoben and Juryo chapters, we corectly chant Daimoku believing in the Dai-Gohonzon and Myoho-Renge-Kyo of Kuon Ganjo. The Daishonin states in the Gassui Sho (On Reciting the Hoben and Juryo chapters):
"... though no chapter of the Lotus Sutra is negligible, among the entire twenty-eight chapters, the Hoben and Juryo chapters are particularly outstanding The remaining chapter are all, in a sense, the branches and leaves of these two chapters." (Showa Shintei Gosho, p. 473)
And in the Akimoto Gosho, He notes, "The Buddhas of the Three Existences and Ten Directions will without a doubt plant the seed of the Five Characters of Myoho-Renge-Kyo." (Showa Shintei Gosho, p. 2077)
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, or 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, it should always be done out of profound
respect for the Gohonzon. Therefore, one should sit up straight with good
posture, placing the right and left hands together in prayer centrally
on the chest 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 floor, one should not sit in a casual manner (askew, with legs crossed,
or the like).
When reciting Daimoku or Gongyo, one's 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; the volume should be moderate; one should chant strongly, correctly, and clearly pronounce each word, syllable and letter; and when reading the silent prayers, one should concentrate to the fullest in order to sincerely offer the silent prayers to the Gohonzon.
During Gongyo, it sometimes occurs that one has random or distracted thoughts. However, one should not be swayed by these random thoughts, but should have strong confidence that if one practices this Buddhist training with correct faith to this marvelous Gohonzon, without a doubt, one will all be able to manifest the greatest of benefits in one's life. Day by day, one should carry out one's practice with a fresh spirit, and put forth the utmost effort to do one's best and most concentrated Gongyo.
As a standard rule, Gongyo is done twice daily, once in the morning and once in the evening. There is no set time to do Gongyo. However, according to one's own life style, one should choose a time that is most convenient, and then do one's best to make Gongyo the most important aspect in daily life.
[The references from the Gosho that have been quoted here have been taken from the Showa Shintei Gosho, the Gosho issued by the Nichiren Shoshu Priesthood. It was first edited and published in April of 1971 by the Fuji Gakurin of the Head Temple Taisekiji, under the auspices of the 66th High Priest of Nichiren Shoshu, Nittatsu Shonin. This Gosho differs from the Gosho Zenshu and the Major Writings of Nichiren Daishonin in that the writings published in the Showa Shintei (New Edition) Gosho appear in the precise order in which they were initially written by the Daishonin and in their entire original form, that is all archaic Chinese characters and texts have been left intact, and no modifications have been made.]
Footnotes
1. Four types of obligation: One's debt of gratitude
to one's parents, teacher, sovereign and the Three Treasures of Buddhism.
2. Ceremonies Denotes Kegi, the practice
of faith as manifested through action and as taught by the Buddha, ie.,
ceremonies, rites and rituals.