Gongyo booklet by Mića Mijatović

The

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Liturgy of Nichiren Buddhism

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Each individual human life is a microcosm of the life of the universe. We recite the sutra and chant Nam-myoho-renge-kyo, the universal Law, so that our lives perfectly harmonize with the universe. Carrying out these practices activates the infinite power that the microcosm inherently possesses. lt transforms our karma, helping us to break through apparent deadlock and convert sufferings into happiness. lt creates a transformation of our inner realm, leaving us invigorated, refreshed and positive. Through our primary and supporting practices we develop wisdom and compassion to lead both ourselves and others to happiness. Our twice daily prayers establish a rhythm in our lives, moving us towards happiness and harmony. By making this consistent effort, we will attain perfect unity with the universal Law and experience the state of Buddhahood. Buddhism aims to make people free in the most profound sense; its purpose is not to restrict or constrain. Doing these daily prayers is a privilege, not an obligation. Tenacious efforts are required, but these are for our own sake. To have great benefits or develop a profound state of life, we should 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 farreaching 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 did not give specific instructions on the format of our daily practice, which has changed over the centuries, while staying true to his intent. The SGI recommends that we recite the Lotus Sutra excerpts contained in this booklet, which are portions from the two chapters Nichiren Daishonin emphasized. ln addition, the SGI has formulated silent prayers intended to express our shared sense of gratitude and resolve as believers in Nichiren Daishonin's Buddhism and as SGI members. The wording of these prayers is meant as a guideline to help us express such gratitude and determination. lt is not the specific wording of the silent prayers, but our sincerity and heartfelt thoughts while performing the prayers, that are important. According to the principle of three thousand realms in a single moment of life, our wholehearted prayer is powerful enough to bring forth the protective forces innate in our lives and the environment. The first prayer, preceded by chanting Nam-myoho-renge-kyo three times, is offered only in the morning before reciting the sutra. lt expresses our appreciation for 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 correct transmission of the Law. Our personal prayers are offered during the fourth prayer, along with our determination to bring forth Buddhahood and accomplish our own human revolution, change our destiny and fulfil our wishes in the present and the future. Our chanting of Nam-myoho-renge-kyo and recitation of the sutra reach beyond the limits of time and space and affect the life of the entire universe, as indicated in our prayers for the deceased and prayers for the happiness of all humanity. The second, third and fourth prayers are offered morning and evening at the conclusion of the sutra recitation and chanting of Nam-myoho-renge-kyo.

Format Morning Gongyo Face the Gohonzon, ring the bell, and chant Nam-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

Rhythm As a general rule, there is one Chinese character for each beat, with the following exceptions L$,

lt)

shari-hotsu lla4. iEffi &" hara-mitsu

two beats two beats

Recite the Expedient Means chapter excerpt (pages 11-15). When completed, ring the bell. Recite the excerpt from the verse section of the'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

r) i* *f +

fis.

Myo ho ren ge kyo.

First prayer

Appreciation for life's protective forces

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tl /,

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Hoben-pon. Dai ni. I offer appreciation to the Shoten Zenjtn,

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l. u

riloi

alv *r,\

b/" Dra

ffiffiEâ&#x201A;Ź" ffi. =

Er" fr?+ Niji seson. Ju sanrnai. Anjo

the functions in life and in the environment that serve to protect us and pray that these protective powers may be further

I: E L+D Ii, 'i f,rru"9 #fl[ *"

ni ki. Go shari-hotsu. Sho-

strengthened and enhanced through my

practice of the Law.

Ji: B i Dt" Cl' ffi g H"EH

tJ Dt)

H bufihi-e. Jinjin muryo. Go

(Chant Nam-myoho-renge-hyo thrce times. RinB the bell.)

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trlv

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chi-e rnon. Nange i.}i

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's,

shomon. Hyaku-shi-butsu. Sho 6or6Lll,\LrriJr?

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ffi fu no chi. Sho-i sha ga. Butsu vlv a/, za g iE. #

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r!/v

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H. + H

ffi"

z6 shingon. Hyaku sen rrlan noku. 10

tt/v

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tr w, ffi ffi" #fr

ffi hoben. Chi-ken hara-rnitsu. Kai

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l*?

L+ I

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sho-butsu. Muryo doho. Yurnyo

i gu-soku. Shari-hotsu. Nyorai

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lli

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sho jaku. Sho-i sha ga. t2

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!MH" Gedas. Sanrnai. )in nyu musai. a

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lji

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joju issai. Mi-26-u ho. Shari-

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ffi m" +tJ *" setsu. Ishu nange. Shari-hotsu.

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chi-ken. Kodai jinnon. Muryo

ffi Mi-26-u ffo. Zui gi sho iinii.,.

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ri 6l\

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fll ji nyunan. Ekka shushin. Shari13

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three times.)

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E {*" il"t E E" la

Nyo ze sh6. Nyo ze tai. 14

tli

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H +" tO.

from "Sho-i shoho" honrnafkukyo to"

(Recite the section

to "Nyo

Sho-i shoho. Nyo ze so.

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EH=#

E rE fr^*

"=ff ** ElH" jisso. kujin. Shoho L*

*" il Effi"

Yui butsu yo butsu. Nai no

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Nyo ze honmak kuky6

j"ju. Dai ichi ke-u. Nange shi lla

Nyo zeka. Nyo zeh6. l:J:

{Er" ffi ffi setsu. Sho-i sha ga. Bu6-sho

i."t

Ei Et" flt E *fr" Nyo ze in. Nyo ze en.

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Nyo ze riki. Nyo ze sa.

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Ryo nyu o butsu-do.

ry)

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Nyorai ju-ryo-hon. Dai iu-roku. t<

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Muryo hyaku sen rnan. Si<

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e)?

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lla

Sho kyo sho kosshu.

fiMEtr+H"

Hoben gen nehan.

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MyO hd ren ge ky6.

Ni jitsu fu rnetsu-do.

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fi ffi & r$ &"

Ga j6 ju o shi. L) LT D'

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I sho jin-zu-riki. 0ta

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ffi

E" Shu ken ga rnetsu-do.

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Shuj6 ki shin-buku. l)E

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h^fr," I ho-ben-rik ko.

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Shichi-jiki i ny0nan.

Yo-koku u shujo.

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Isshin yok ken butsu. J. U

L+<

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Fu ji shaku shinmyo.

rytuib2J.D?

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ffi" zai fu-rnetsu. shi lo

Ni sh6 katsu-gd shin. L4, Ur' t

E/!

uj,

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Gen kai e renbo. ir?

+" ji go shujo.

u&i {L\

ffi E Effi

ffi Hfi"

Ku shutsu ryojusen. Ga

Ko kuy6 shari.

Lr,

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H H *6f!l" ,\r,r I nlu

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fi,r ts# Lo *

ai<LiL+D

rfh

{fl

Kugyo shingyo sha.

# G ft&'fi: hi chu.

Ga bu o

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R Eft trt'E"

I setsu rnujo h6.

t.}

tr,t

m mâ&#x201A;ŹfrE &" O asogi k6.

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lllv

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t,lu

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trt

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ljv\

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Ryo go sho katsu-go. i,!/i,

lo zai ryojusen.

i)r,\

Kofuigenshin. Drl

Gy, yo sho jusho.

Motsu-zai o kukai. :

Dei D'o

H tr. ffiHil" &. ffiffi{f

& m#8"

fr FBgt

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8bi

Ga ken sho shujo. 6?

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l:r

]in-zu-riki rlyo ze.

t5 4 H IE" w,s Nyoto fu mon shi. J.

fdfi iE )r *E E"

lfi

# Eaft E"

Nai shutsu i seppo.

lzlw Dra Ulo5 */,

ffidttr"

Tennin jo juman. S,t

EtfrffiHH"

,\<

Onrin sho d6-kaku. 21

L'o

ti& tri Lli

Xlw

ffi ffiH ffi

Effi ffi E

ffi,"

IH"

Shuju ho shogon.

Ufu sho kuno.

Ita

l:j

Do h

H HA #+" Uri

tgi

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ffirFft[*.#"

ir<

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Llo

ffi ft

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k /\*" A

Lj.i

fr"

Ar.i

&" Fu mon sanbO myo. l,@

L&al-@<Z< =# aw

tfr ffi" Sho u shu ku-doku. l.'0,

Ga jodo fu ki. r.

6 taâ&#x201A;Ź

F[ilgfrfi

J. ttu Ah 6a ,F H =H

gyu daishu.

"5. fi s*TS"

\\/v blv

Ka asogi ko.

i*./"riBV

San butsu

I aku-go innen. h\

Tffi E fEffi +" lJ rnandara ke. E&i

l,r

]o sad}hu gi-gaku.

ilffi

Llo Uxi

R.+." Ze sho zai shujo.

# x ry *$r" Shoten gyaku tenku. L|o I

D@) *1,

iI Lr E r# tXr #

98"

Shujo sho yu-raku.

U"ki 3,

1,2

ifr, ffi" Nyo ze shitsu juman.

Hoju ta keka. L

flt

,'[

l,B

L,F

E #"

Nyuwa shichi-jiki sha. vlv

E ffi #"

Ni shu ken sho jin.

rtlv

Vlv

HU E H, *,H"

Sokkai ken gashin. 23

Zai

s}:ri

il:

l:&LiiBL+

t*'i

t*, +H H

fr rf m fifr E" 31i

ni seppo.

Nyoto u chi sha.

tt,)L

6rLLLliA

DJ f$ rE *. ffi" Moito shi sho gi.

Llo

HA& ft"

Waku-ji i shi shu. if?

5.,

Dlo U

fiftffiHtr81"

Dli

rilu D*i H ffi +r.#"

Vlv

Setsu butsu-ju muryo.

To dan ryo yo jin.

Ku nai ken bussha.

ffi "=S E +xffi" jiflpuko. Butsu-go

V! tl,

lar

E!\

8/!

Ltn,ffi#"

"6:

trlv

R afr ffi ffi

A''_L'6L

l,\ iftu

tli

# fr8" ^1"

I setsu butsu nan chi.

Nyo i zen hoben.

irBD*l;&d fi g )t *il

6 iff{r +

Ga chi-riki nyo ze. Z aa Vr.i

H)E ffi ffi

Dri 81"

l:2

Eko sho rnuryo. liD

4r)

Lto

Hfr{ffirytb"

Jumyo mushu ko. <LloaiLle<

I ji

@ + ffi â&#x201A;Ź" Ku shugo sho toku.

fr"

o shi ko. E"L\ l;.

litsu zaini tj

Effi E

lJ:

*," gon shi. a

Hg Eff^ffi E" nO sek korno.

Ga yaku

EE i

Ja.

bu.

<Lj<tflvL+

ft,\ J3i L&

#ffi#.H#"

Ku sho kugen sha. t,) lftu .$

A ,I{. X

ir/"

3v\

b-)

]itsu zaini gon metsu. ;

L&i B&, v

li,

[t,

Vtu

,bo

'&"

Ho-itsu jaku go-yoku. E15A<EiBo'

sa ze nen.

De.a LD t li

+ *!["

I ga ryo shujo.

U+< a'

Enffi

Mai

ufir

Ni sho kyoshi shin.

w, i8 *

*vrl-rEâ&#x201A;ŹiJtv

E tr{f E! ji u\ ir

DI,ffi-E #, il" I joken ga ko.

f,r + ffi6

LD l-iD

I seflhuju ho.

& MB

r,r U.ti lr^l

Zui 6 sho ka do. l,\ ti2

ltv

li Rffi Effi *"

EE EI"

I bonbu tendo.

ffi ffiEi trE"

fil

liD,

{} uli ci

ffi r

U.ki Urg Ji:

:!ts fiBf;ffi

Ul'i

iE +" L|o Lili

fi ffi m *s" (Ja Jo

5r,

chr shuJo.

A {ei

?1 HT Ti

Vlv

Soku j6ju busshin.

Da o aku-do chu. ir

iE"

Toku nyu ^' mu-jo d6.

:8"

Gyo do fu gyd dd.

The Silent Prayers

Second Prayer Appreciation for the Gohonzon

I olIer my deepest praise and most sincere gratitude to the Dai-Gohonzon of the Three 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.)

Third

Prayer

For the attainment of

kosen-rufu

Fourth Prayer Personal prayers and prayer for the deceased

kosen-rufu Gakkai International develop eternally in this

I pray to bring forth Buddhahood from rvithin my life, change my karma and to fulfil nlv s,ishes in the present and the future.

endeavOur. I offer my most sincere gratitude to the three founding presidents -Tsunesaburo

rCfrcr ad,lrianal prayr:

I pray that the great desire for be fulfilled, and that the Soka

Makiguchi,Josei Toda and Daisaku Ikeda for their eternal example of selfless dedication to the propagation of the Law. (Chant Nam-myoho-rcnge-kyo

three

times.)

I prav for mv

lrcre.)

deceased relatives and for all

those rvho have passed awav, particularly for these individuals: lRing the bell ontinrrousll, u,lile offeritry prayers;tltert dtatfi lxan-myoho-renge-kyo tlwe tines.)

I pray for peace throughout the world and for the happiness of all humaniry. (Ring the bell and thant Nam-myoho-renge-kyo to rcnclude gongyo.)

three times

Excerpts from the Lotus Sutra Expedient Means Chapter 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 arose

of wlsdcm.

from his samadhi and addressed Shariputra, saying: 'The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voicehearers or pratyekabuddhas is able to comprehend it.

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 is

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 personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted 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 to understand. .

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 widely expounded 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 fully possessed of both expedient means and the paramita

expansive and profound. He has immeasurable lmercy], unlimited [eloquence], power, fearlessness, concentration, emancipation and samadhis, and has deeply entered the boundless and awakened to the Law never before 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 make various kinds of distinctions and to expound the teachings skilfully. His words are soft and gentle and can delight the 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? Because what the Buddha has achieved is the rarest and most difficult-to-understand

Law.

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 understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.'

The Life Span of the Thus Come One Chapter 16' Ji ga toku bur rai. Sho kyo sho kosshu. Muryo hyaku sen man. 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 that have passed is an immeasurable hundreds, thousands, ten thousands, millions, trillions, asamkhyas. Constantly I have preached the Law, teaching, converting countless miliions of living beings, causing them to enter the Buddha way, all this 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 means I appear to enter nirvana but in truth I do not pass into extinction. I am always here, preaching the Law. I am always here, but through my transcendental powers I make it so that living beings in their befuddlement do not see me even 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 harbour thoughts of yearning and in their minds thirst to gaze at meWhen living beings have become truly faithful, honest and upright, gentle in intent, single-mindedly desiring to see the Buddha, 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 katsuâ&#x201A;Źo. 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 power of an expedient means at times I appear to be el:tinct, at other times not, and that if there are living beings in other lands 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 them drowned in a sea of suffering; therefore I do not show myself, causing them to thirst for me. Then when their minds are filled with yearning, at last I appear and preach the 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 kalpas constantly I have dwelled on Holy Eagle Peak and in various other places. When living beings witness the end

of a kalpa and all is consumed in a great fire, this, my land, remains safe and tranquil, constantly filled with heavenly and human beings.The halls and pavilions in its gardens and groves are adorned with various kinds of gems_ Jewelled trees abound in flowers and frult where living beings enloy themselves at ease. The gods strike heavenly drums, constantly making many kinds of music. Mandarava blossoms rain down, scattering over the Buddha and the great assembly.

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 as

possessed of wisdom, entertain no doubts on this point! Cast them off, end them forever, for the Buddha's words are 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 he spâ&#x201A;Źaks falsely. I am the father of this world, saving those ilho sufier and are affiicted.

consumed in fire, with anxiety, fear and other sufferings filling it everywhere. These living beings with their various offences, through causes arising from their evil actions, spend asamkhya kalpas without hearing the name of the Three 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 here in person, preaching the Law. At times for this multitude I describe the Buddha's life span as immeasurable, and to those who see the Buddha only after a long time I explain how difficult it is to meet the Buddha.

I bonbu tendo.

Jitsu zai ni gon metsu.

ken ga ko.

jo chi shujo. Gyo do fu gyo do. Zui o sho ka do.

I ses-shuju ho.

Because of the befuddlement of ordinary people, though I live, I give out word I have entered extinction. For if they see me constantly, arrogance and selfishness arise in their minds. Abandoning restraint, they give themselves up to the five desires and fall into the evil paths of existence. Always I am aware of which living beings practise the way, and which do not, and in response to their needs for salvation, I preach various doctrines for them.

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? Mai

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 beams shine without measure. This life span of couniless kalpas I gained as the result of lengthy practice. You who are

ljo

Ni sho kyo shi shin. Ho-itsu jaku go-yoku. Da o aku-do chu.

Glossary

the Lotus Sutra, Narn-myoho-renge-kyo, will enable the

Buddha: "Enlightened One." One who correctly perceives the true nature of all phenomena and leads others to attain Buddhahood. This Buddha nature exists in all beings and is characterized by the qualities of wisdom, courage, compassion and life force. Dai-Gohonzon: The object of devotion that Nichiren Daishonin inscribed at Minobu, Japan, on 12Oclober 1279, and which he referred to as the purpose of his advent. lt is the Dai-Gohonzon that represents his intent for the widespread propagation 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 embodiment of the Law o{ Nam-myoho-renge-kyo, expressing the life-state of Buddhahood, which all people inherently possess. Go means "worthy of honour" and honzon means "an object of

fundamental respect". Human revolution: A process of inner transformation that will enable us to bring out our highest human qualities and change 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's injunction to his followers. The spread of the essence of

transformation of society.

Nam-myoho-renge-kyo: The name of the fundamental law of life and lhe universe expounded in Nichiren Daishonin's Buddhism. The literal meaning ls Nam (devotion), the action of practising Buddhism; myoho (Mystic Law), the essential law of life and its phenomenal manifestations; renge (lotus), the simultaneity of cause and effect; kyo (sutra), the truth expressed through the sound of one's voice. Nichimoku Shonin (1260-1333): The chief priest of Taiseki-ji temple in Japan who inherited the teachings from Nikko Shonin, Nichiren Daishonin's immediate successor. Known for his excellence at doctrinal debate and his numerous remonstrations with the governmenl authorjties, urging them to heed Nichiren Daishonin s teachings. Nichiren Daishonin (1222-1282): The founder of the Buddhism upon which the SGI bases its actrvities for peace and happiness in the wodd. He established the chantjng of Nanrmyohorengekyo 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 his mentor's teachings, educating disciples and collecting and transcribing his mentor's writings.

Shakyamuni: Also known as Gautama Buddha. The founder of Buddhism. Shakyamuni means'sage ofthe Shakyas", Shakya being the name of the tribe or clan to which his family belonged. Shoten zenjin: Literally, heavenly gods and benevolent deities: protective forces, which protect the correct Buddhist teaching and its practitioners. They function to protect the people and their land and bring good fortune to both. They gain their strength through one's Buddhist practice.

Soka Gakkai: Value-Creating Society. The lay organization that promotes Nichiren Daishonin's teachings for peace and happiness. 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 educator and 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 and greatest 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 SGI president 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 of the 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 of Nam-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 can practise and thereby gain access to that Law within their

own lives.