Fortune Bucket

Source: Lotus Flower

The Significance of Juzu Beads

By Lily Rose of  myohobeads.com


In the practice of Nichiren Buddhism, we hold juzu beads in our hands while reciting Gongyo and chanting Daimoku.
There are 108 beads in the main body, signifying the 108 Earthly Desires

For more information:
http://myohobeads.com/buddhism/the-history-of-juzu-beads

                             

Slow Gongyo Chant With Words

Source: Youtube

The Liturgy of Nichiren Daishonin

The portions of the Expedient Means and Life Span Chapters of the Lotus Sutra recited in the practice of Gongyo.

Part A

THE 2ND CHAPTER. (HOBEN) PROSE FORM

Myoho renge kyo -- The wonderful Law of the Lotus Sutra

Ho ben pon dai ni: Skillful Ways

Ni Ji Se Son -- There the World Honored One

Ju San Mai -- Quietly came up

An Jo Ni Ki -- From his samadhi

Go Shari Hotsu -- And said to Shariputra:

Sho Bu' Chi E -- The wisdom of the Buddhas

Jin Jin Mu Ryo -- Is profound and cannot be measured

Go Chi E Mon -- Its gate is hard to understand

Nange Nan Nyu -- And difficult to enter.

Is Sai Sho Mon -- No Shravaka-Disciple

Hyaku Shi Butsu -- Or Self-taught buddha

Sho Fu No Chi -- Can understand it.

Sho I Sha Ga -- Why is that? (because!)

Butsu Zo Shin Gon -- the [present] Buddhas attended on many

Hyaku Sen Man Noku -- hundreds of thousands of billions

Mu Shu Sho Butsu -- Of [past] Buddhas,

Jin Gyo Sho Butsu -- And practiced the many teachings

Mu Ryo Do Ho -- Of those Buddhas bravely and energetically

Yu Myo Sho Jin -- To their far-flung fame till they attained

Myo Sho Fu Mon -- The profound Law

Jo Ju Jin Jin -- Which you've never heard before,

Mi Zo U Ho -- And also because they are exposing

Zui Gi Sho Setsu -- The Law according to the capacities

I Shu Nan Ge -- Of all living beings a way that the intention is hard to understand

Shari Hotsu -- Shariputra!

Go Ju Jo Butsu I Rai -- Since I became Buddha, I also

Shu Ju In Nen -- Have been stating various teachings

Shu Ju Hi Yu -- With different stories of previous lives,

Ko En Gon Kuyo -- Various parables, and various similes.

Mu Shu Ho Ben -- I have been leading all living beings

In Do Shu Jo -- With countless expedients

Ryo Ri Sho Jaku -- In order to save them from materialism,

Sho I Sha Ga -- Because I have the power

Nyo Rai Ho Ben -- To employ skills,

Chi Ken Hara Mitsu -- And the power to perform

Kai I Gu Soku -- The Paramita (reached goal of wisdom) of insight

Shari Hotsu -- Shariputra!

Nyo Rai Chi Ken -- The insight of the Tathagatas

Ko Dai Jin Non -- Is wide and deep.

Mu Ryo Mu Ge -- They have all the [states of mind

Riki Mu Sho I -- Towards] countless [living beings],

Zen Jo Ge Da's' San Mai -- unchecked [intelligence], powers,

Jin Nyu Mu Sai -- Fearlessness, dhyana-concentrations,

Jo Ju Is Sai -- Liberations and samadhis. They entered

Mi Zo U Ho -- Deep into no limits, and attained the Law which you've never heard before

Shari Hotsu -- Shariputra!

Nyo Rai Nyo Shu Ju Fun Betsu -- The Tathagatas divide the Law

Gyo Ses Sho Ho -- Into various teachings, and state

Gon Ji Nyu Nan -- Those teachings so gently and skillfully

Ek Ka Shu Shin -- That living beings are delighted.

Shari Hotsu -- Shariputra!

Shu Yo Gon Shi -- In short, the Buddhas attained

Mu Ryo Mu Hen -- The countless teachings

Mi Zo U Ho -- Which you've never heard before

Bus Shitsu Jo Ju -- No more

Shi -- Will I say

Shari Hotsu -- Shariputra

Fu Shu Bu Setsu -- Because the Law

Sho I Sha Ga -- attained by the Buddhas

Bus Sho Jo Ju -- Is the highest Truth.

Dai Ichi Ke U -- Rare [to hear] and hard

Nan Ge Shi Ho -- To understand.

Yui Butsu Yo Butsu -- Only the Buddhas attained

Nai No Ku Jin -- The highest Truth, that is

Sho Ho Jis So -- The Reality of All Things

Sho I Sho Ho -- In regards to:

Nyo Ze So -- Their appearances (form? shape? size? ) as such,

Nyo Ze Sho -- Their natures (essence) as such,

Nyo Ze Tai -- Their embodiments (present incarnation) as such,

Nyo Ze Riki -- Their powers (potentiality also possibilities) as such,

Nyo Ze Sa -- Their activities (function or role) as such,

Nyo Ze In -- Their primary causes (obvious cause) as such,

Nyo Ze En -- Their environmental causes (process) as such,

Nyo Ze Ka -- Their effects (latent or hidden effect) as such,

Nyo Ze Ho -- Their requital (final outcome or return) as such,

Nyo Ze Hon Ma' Ku Kyo To -- And the combination of these [factors] as such (over and over again)

Part C

THE 16TH CHAPTER. (JURYO) VERSE FORM (JIGAGE)

Myo ho renge kyo - The Sutra of the Lotus of the Wonderful Law - 16th Chapter.

nyo rai ju ryo hon, dai ju roku - the duration of Life of the Tathagata (Many Treasures).

Ji ga toku bu'rai -- Since I became a Buddha

Sho kyo sho ko shu -- It is many hundreds of thousands

Mu ryo hyaku sen man -- Of billions of trillions

Oku sai a so gi -- Of asankhyas of aeons (many many years).

Jo sep po kyo ke -- For the past countless aeons

Mu shu oku shu jo -- I have been stating the Dharma

Ryo nyu o butsu do -- To hundreds of millions of beings

Ni rai mu ryo ko -- To lead them into the Way to Buddhahood

I do shu jo ko -- In order to save [perverted] people,

Ho ben gen ne han -- I expediently show my Nirvana to them

Ni jitsu fu metsu do -- But In reality I never pass away.

Jo ju shi sep po -- I always live here and preach the Law.

Ga jo ju o shi -- Although I always live here

I sho jin zu riki -- With perverted people

Ryo ten do shu jo -- I disappear from their eyes

Sui gon ni fu ken -- By my supernatural powers

Shu ken ga metsu do -- When they see me seemingly pass away,

Ko ku yo shari -- they make offerings to my relics

Gen kai e ren bo -- they adore and admire me,

Ni sho katsu go shin -- they become devout, upright and gentle,

Shu jo ki shin buku -- And wish to see me

Shichi jiki I nyu nan -- With all their hearts

Is shin yok ken butsu -- Even at the cost of their lives.

Fu ji shaku shin myo -- So I reappear on Mt. Sacred Vulture peak

Ji ga gyu shu so -- With all my people (community/sangha)

Ku shutsu ryo ju sen -- And say to them:

Ga ji go shu jo -- I always live here.

Jo zai shi fu metsu -- I'll never be extinct.

I ho ben rik ko -- But I show my extinction expediently

Gen u metsu fu metsu -- Although I never pass away.

Yo koku u shu jo -- I also state the highest Law

Ku gyo shin gyo sha -- To the living beings of other worlds

Ga bu o hi chu -- If they respect me, they believe me,

I setsu mu jo ho -- And wish to see me.

Nyo to fu mon shi -- But you've never heard this;

Tan ni ga metsu do -- So you thought that I passed away

Ga ken sho shu jo -- I see [perverted] people sinking

Mo tsu zai o ku kai -- In a sea of sufferings.

Ko fu I gen shin -- Therefore, I disappear from their eyes

Ryo go sho katsu go -- And cause them to admire me.

In go shin ren bo -- Whey they adore me,

Nai shitsu I sep po -- I reappear and expound the Law to them.

Jin zu riki nyo ze -- I can do this by my supernatural powers.

O a so gi ko -- For countless aeons

jo zai ryo ju sen -- I lived on Mt. Sacred Eagle

Gyu yo sho ju sho -- And in all other delay.

Shu jo ken ko jin -- [Perverted] people think:

Dai ka sho sho ji -- 'This world is in a great fire.

Ga shi do an non -- The end is coming.'

Ten nin jo ju man -- but really this world of mine is peaceful.

On rin sho do kaku -- It is filled with gods and good people.

Shu ju ho sho gon -- Its gardens, forests, and palaces

Ho ju ta ke ka -- Are adorned with treasures;

Shu ju sho yu raku -- Gem trees have fruits and flowers;

Sho ten gyaku ten ku -- Living beings are enjoying themselves;

Jo sas shu gi gaku -- And the gods are beating heavenly drums,

U man da ra ke -- Pouring music and mandarava blossoms

San butsu gyu dai shu -- On the Buddha and all assembled beings.

Ga jo do fu ki -- My land is pure and indestructible.

Ni shu ken sho jin -- But [perverted] people think:

U fu sho ku no -- ‘It is full of sorrow, fear and pain,

Nyo ze shitsu ju man -- and will soon burn away.'

Ze sho zai shu jo -- Because of their evil karmas,

I aku go In nen -- these sinful people cannot hear even the names

Ka a so gi ko -- Of the Three Treasures

Fu mon san bo myo -- For countless aeons

Sho u shu ku doku -- To those who have accumulated merits

Nyu was shichi jiki sha -- Who are gentle and upright,

Sok kai ken ga shin -- And see me living here,

Zai shi ni sep po -- stating the Dharma,

Waku ji I shi shu -- I say: ‘The duration

Setsu butsu ju mu ryo -- Of my life is immeasurable.'

Ku nai ken bus sha -- To those who see me after a long time,

I setsu butsu nan chi -- I say: ‘It's hard to see a Buddha.'

Ga chi riki nyo ze -- This I can do by the power of my wisdom.

Eko sho mu ryo -- The light of my wisdom knows no limit.

Ju myo mu shu ko -- The duration of my life is forever

Ku shu go sho toku -- I obtained this by ages of practices.

Nyo to u chi sha -- All of you, wise men!

Mot to shi sho gi -- Have no doubts about this!

To dan ryo yo jin -- Remove your doubts, have no more!

Butsu go jip pu ko -- Because the Buddha's words are true, not false.

Nyo I zen ho ben -- The doctor, sent a man skillfully

I ji o shi ko -- To tell his perverted sons

Jitsu zai ni gon shi -- Of his death so he could to cure them,

Mu no sek ko mo -- Was not accused of falsehood through living

Ga yaku I se bu -- Likewise, I am the parent of this world.

Ku sho ku gen sha -- I save all living beings from suffering.

I bon bu ten do -- Because they are perverted, I say

Jitsu zai ni gon metsu -- That I pass away, even though I do not.

I jo ken ga ko -- If they always see me,

Ni sho kyo shi shin -- They will become arrogant and no morals

Ho itsu jaku go yaku -- And cling to the five human desires

Da o aku do chu -- Till they fall into evil paths (Hell, Hunger and Animality).

Ga jo chi shu jo -- I know all living beings,

Gyo do fu gyo do -- Who practice the Way and who do not.

Zui o sho ka do -- Therefore I expound various teachings

I ses shu ju ho -- According to the abilities of all.

Mai ji sa ze nen -- I am always thinking:

I ga ryo shu jo -- 'How can I cause all living beings

Toku nyu mu jo do -- To enter into the highest Way

Soku jo ju bus shin -- So they can quickly become Buddhas?

SILENT PRAYERS

The silent prayers are intended to express our shared sense of gratitude and resolve as believers in Nichiren Daishonin's Buddhism and members of Soka Gakkai International. The wording of these prayers is meant as a guideline to help us express this inner sense of gratitude and determination. Therefore, it is not the specific wording of the silent prayers, but rather what we have in our minds while performing the prayers that is most important.

First Silent Prayer

Appreciation for life's protective forces - (shoten zenjin)

I offer appreciation to the shoten zenjin, the functions in life and in the environment that serve to protect us night and day. I pray that their protective power be further strengthened and enhanced through my practice of the Law. (Chant daimoku three times.)

Second Silent Prayer

Appreciation for the Dai-Gohonzon

I offer my deepest praise and most sincere gratitude to the Dai-Gohonzon of the Three Great Secret Laws, which was bestowed upon the entire world. (Chant daimoku three times.)

Third Silent Prayer

Appreciation for the three teachers

I offer my deepest praise and most sincere gratitude to Nichiren Daishonin, the True Buddha of the Latter Day of the Law. (Chant daimoku three times.)

I offer my deepest praise and most sincere gratitude to Nikko Shonin, the Great Leader of the Propagation of True Buddhism. (Chant daimoku three times.)

I offer sincere gratitude to Nichimoku Shonin, the High Priest of Kosen-rufu. (Chant daimoku three times.)

Fourth Silent Prayer

For the attainment of kosen-rufu

I pray that the great desire for kosen-rufu be fulfilled, and that the Soka Gakkai International develop eternally in this endeavor. (Chant daimoku three times.)

I pray to expiate my negative karma caused by my slander of the Law in this life and in the past and to fulfill my wishes in the present and the future. (Offer additional prayers here. Chant daimoku three times.)

Fifth Silent Prayer

Appreciation for the first and second presidents of Soka Gakkai and prayer for the deceased

I offer gratitude to the first president, Tsunesaburo Makiguchi, and the second president, Josei Toda, for their selfless dedication to the propagation of the Law. (Chant daimoku three times.)

I pray for my deceased relatives and for all those who have passed away, particularly for these individuals:

(Sound bell continuously while offering prayers. Chant daimoku three times.)

I pray for peace throughout the universe and the happiness of all humanity.

(Sound the bell, and chant daimoku three times to conclude gongyo.)

The Practice of Gongyo

The Japanese word "Gongyo" literally means "assiduous practice." Generally speaking it means to recite Buddhist sutras in front of an object of worship.
In the practice of Nichiren Daishonin's Buddhism it means reciting Nam-myoho-renge-kyo, and part of the second chapter "Hoben" and the entire sixteenth "Juryo" chapter of the Lotus Sutra in front of the Gohonzon.
This is the fundamental practice, which is performed every morning and evening. 

Gongyo are a series of prayers that include the recitation of 2nd and 16th chapter of the Lotus Sutra along with chanting Nam-myoho-renge-kyo, is conducted twice daily. All five prayers are offered in the morning, and the second, third and fifth prayers are recited in the evening.

Proper Pronunciation:
The sutra book uses the Hepburn system of romanization:

Vowels:
a  as in car
e  as in ten
i  as in machine
o  as in horn
u  as in rule
y  as in yet
ai  as in Thailand
ui  as in Louie

Consonants:
g  as in get
j  as in joy
ts  as in bets
h  as in hello

Rhythm
As a general rule, there is one Chinese character for each beat, with the following exceptions:
shigi   (one beat)
shari-hotsu  (two beats)
hara-mitsu  (two beats)
shaka-muni-butsu  (three beats)

Tone
Along with correct pronunciation and steady rhythm, it is also important to maintain a stable tone, neither raising nor lowering one's pitch unnecessarily.

THE SUTRA RECITATION

 
The SGI-USA offers the following guidelines on how to perform sutra recitation both for personal practice and at SGI-USA activities. These guidelines should also serve as the standard for teaching new members.

Face the Gohonzon, ring the bell, and chant Nam-myoho-renge-kyo three times.

Recite the essential portions of the " Expedient Means " chapter (part A).

Ring the bell and recite the verse section of the " Life Span " chapter (part C).

Ring the bell as you begin chanting Nam-myoho-renge-kyo continuously (daimoku) for as long as you wish.

To end daimoku, ring the bell, then chant Nam-myoho-renge-kyo three times.

In the morning, offer all five silent prayers, each segment separated by chanting Nam-myoho-renge-kyo three times.

In the evening, offer the second, third and fifth silent prayers, each segment separated by chanting Nam-myoho-renge-kyo three times.

In both the morning and the evening, after the fifth silent prayer, ring the bell and chant Nam-myoho-renge-kyo three times to conclude.      Source: tonidunlap.com

The Altar

My Altar

The Butsudan
The butsudan (Japanese: Buddha House) is the cabinet where you enshrine your Gohonzon to protect it. The butsudan or cabinet is usually made of wood. It can range from a simple, plain design to elaborate finishes and hardware. Every believer should endeavor to keep the butsudan dusted and clean and make it an attractive place for the Gohonzon.

Evergreens
Evergreens symbolize the "property-of-action", the Buddha's enlightened physical property or his compassionate action and the potential to form a correct relationship with the environment that allows us to manifest our Buddha nature. The evergreens are used to adorn the space before the Gohonzon, which is eternal and supreme. Therefore, they should be something symbolic of permanence and purity.

Water
A cup of fresh water is placed before the Gohonzon each day prior to morning gongyo, it is removed just before evening gongyo. Traditionally water was offered as something of great value in the hot country of India where Buddhism began. It also has the property to purify. After being offered, the water may be put into another cup and then consumed.

Food
Fruit or other non-animal foods can be another offering to the Gohonzon. The food may be consumed after it has been offered to the Gohonzon. Cooked food, such as rice, is sometimes offered on special occasions, such as New Year's Day. When offering food, we ring the bell three times, place our palms together and chant Nam-myoho-renge-kyo three times as a gesture of deep gratitude and appreciation.

Candles
Candles stand for the truth of non-substantiality or the latent potential of life. They also represent the property of wisdom or the Buddha's enlightened spiritual property and they symbolize the potential wisdom to become aware of our innate Buddha nature. Since it extinguishes darkness and makes all things visible, light expresses the Buddha's property of wisdom and his wisdom itself so we also have expressions like "Light of the Law," "Light of the Buddha," and "Light of Wisdom." Burning candles thus also signifies incinerating earthly desires and the sparking of the flame of wisdom in the Buddha nature. Symbolically, the light (candle) signifies the light of the Buddha's wisdom.

Parents of small children may prefer to use battery operated candles or avoid lighting candles.

Incense
Incense represents the truth of the Middle Way, the essential property of the Buddha's life or the property of the Law, and the potential of our innate Buddha nature. One to three sticks of incense are burned in a flat position so as to help engender a feeling of serenity before the Gohonzon. The incense burner is placed in the center of the altar, and incense is burned from left to right. Incense serves to create a fragrant atmosphere and is burned in front of the Gohonzon during morning and evening gongyo. The Great Teacher T'ien T'ai wrote, "No color, nor fragrance is not of the Middle Way." This indicates that all things encompass the True Aspect of the Middle Way, as well as elucidates that the fragrance of incense includes the virtues of the Buddha of the Law Body of the Middle Way. Thus burning incense, while spreading fragrance throughout the room, also signifies, through the fragrance's spreading throughout the environs, the universality of the realm of the Law of the Buddha's property of the Law. although stick incense is used most of the time, powdered incence is used under certain circumstances, such as funeral and memorial services.

Parents of small children or those with allergies may prefer not to use incense.

Bell
The ringing of the bell during gongyo serves to offer a pleasing sound to the Gohonzon and life. It should therefore not be sounded jarringly, but in a way that is pleasing to the ear. There is a specific pattern of bell ringing in the course of the morning and evening recitation of the sutra (gongyo). It is described in the sutra book, The Liturgy of the Buddhism of Nichiren Daishonin. If you live in an apartment complex or with others, be careful not to ring the bell so loudly that it might disturb them.

Prayer Beads

The prayer beads are a traditional accessory. The basic number of beads is 108, which is said to represent the number of earthly desires which common mortals have.
When we use beads during Gongyo, the end of the figure eight, with the two strands, is place over the third finger of the left hand. The end with the three strands, over the third finger of the right. They lie on the outside of the hands, which are placed together with palms and fingers touching each other.
Although traditional meaning has been assigned to the various parts of the prayer beads, they have no special power and are not an essential part of the Buddhist practice.

Sutra Book

Practice for ourselves is to chant Nam-myoho-renge-kyo each morning and evening along with reciting Gongyo (two chapters of the Lotus Sutra).

Study Material
Nichiren Daishonin taught that study is an important part of the practice. In the "True Entity of Life" he wrote, "Believe in the Gohonzon, the supreme object of worship in the world.... Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability, even if only a single sentence or phrase. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo." MW Vol. I, pg 89.

There are three fundamentals in the practice of Nichiren Daishonin's Buddhism. Faith, Practice and Study. Faith means to believe in the Gohonzon of the Three Great Secret Laws, when you first begin this is just hope that it will help your life. Practice means to chant Nam-myoho-renge-kyo yourself and to teach others. Study means to study and understand the Buddhist teachings. Among these three, faith is the most fundamental for the attainment of Buddhahood. Faith gives rise to practice and study, and practice and study serve to deepen one's faith.

Source: SGI-USA

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