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KEY GUIDANCES ON GONGYO & DAIMOKU

(!mportant to study and follow during our campaign to meet our objectives)
GONGYO

!NTRODUCT!ON

What is the correct Buddhist practice in the Latter Day of the Law? !t boils down to nothing other than
doing Gongyo, chanting Daimoku, and doing Shakubuku. Gongyo literally means assiduous
practice. The Chinese character gon" signifies assiduity, which connotes valiantly and untiringly". !n
short gon" includes the meaning of practicing valiantly and untiringly. !n The Practice of This School",
Nichikan shonin states, !f one spends his entire life in vain, he will surely regret it for ten thousand kalpas.
Thus, one should devote himself to faith and practice without begrudging his life..Continue to practice
assiduously (Fuji Shugaku Yoshu, vol 3, pg 1/9). Accordingly, ! hope that you are confident that when you exert
yourself in the ways of faith and practice so valiantly and so untiringly, you will be able to accumulate
infinite benefit and good fortune in your lives.
(Buddhism in Action vol.+, page 25+. 255, 25/)

The primary practice of the Daishonin's Buddhism is to chant Nam-myoho-renge-kyo, the ultimate truth of
the highest Buddhist teaching. Since we are carrying out the supreme primary practice, anything less than
the highest supplementary practice would be of no help at all.

The supplementary practice, the Daishonin chose is the Lotus Sutra, which represents the purpose of
Shakyamuni Buddha's advent in this world. Of the sutras 28 chapters, he chose for recitation the "Hoben"
chapter, which is the "essence of the theoretical teaching" (Gosho Zenshu p. 1015), and the "Juryo"
chapter, , "the essence of the essential teaching" (!bid., p. 1016).
(Lectures on the Expedient Means & Life Span Chapters of the Lotus Sutra Book1, page 18)

Significance of Doing Gongyo & Daimoku

!n the Daishonin's Buddhism, the practice includes doing Gongyo, chanting Daimoku and
conducting shakubuku. One's commitment to this constant practice on a daily basis is the only
road that leads to the attainment of Buddhahood in this lifetime and the establishment of a state of
indestructible happiness throughout eternity. (Buddhism in Action vol.+, page 25+. 255-6)

Gongyo and Daimoku are the roots that, as it were, enable you to grow into a great tree. The tree
of your life strengthens and thickens as a cumulative result of your continuing practice
of Gongyo and Daimoku. While it may not be possible to see any changes from one day to the
next, because of the daily nourishment a consistent practice affords, your life will one day become
towering and vast like a great tree. As you carry out a steady practice, you will develop a
state of life of absolutely indestructible happiness.
(Lectures on the Expedient Neans" 8 Life Span" Chapters of the Lotus Sutra - Book1, page 19)

Gongyo is a daily activity in which we purify and prime our hearts and minds. !t is like starting the
engine" for our day's fresh start. !t's like grooming ourselves before we set out for the day. There
are people who have powerful engines and people who have weak engines. The strength of our
engine dramatically affects what we accomplish throughout the course of our lives. The
difference can be huge. Diligently applying ourselves in our daily practice of gongyo and
chanting Daimoku boosts the power of our engine. (DOY2, page 22)

Why is it important to practice and perfect our Gongyo & Daimoku daily?

Any discipline has its basic practice. Take judo or fencing, for example. Similarly, the basic practice of
our faith for the attainment of happiness is gongyo. A person who seriously practices gongyo and
chants Nam-myoho-renge-kyo each day may seem no different in the beginning from one

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who is lax in these areas. However, three, five or seven years later, unmistakable
differences will emerge. Our aim is to change our karma and carry out human revolution,
but the only source of power for accomplishing this is gongyo and Nam-myoho-renge-kyo.
This is why Nichiren Daishonin tells us, "Arouse deep faith, and diligently polish your mirror day and
night. How should you polish it? Only by chanting Nam-myoho-renge-kyo. (The Human Revolution, vol 11-12,
pages 351- 352)

We often mouth the word faith, but there can be no faith without the practice of gongyo and
propagation. (HR11, page ++)

ATTITUDE:

A person's attitude in doing gongyo reveals itself in how that person lives. A person whose
gongyo is weak will lack vital energy and will lapse inevitably into a feeble way of living. !f
you do gongyo only as if it were a chore or out of a sense of obligation, it will be hard for you to feel
joy in your faith. Therefore, let's encourage one another to do a refreshing and rhythmical gongyo,
like a mythical white flying horse galloping through the sky. Together let's aim to do a superb, powerful
gongyo each day, one that will move the entire universe and is infused with our earnest prayers."
(The Human Revolution, vol 11-12, pages 352)

Concerning our attitude toward gongyo, Nr. Toda has stated Doing gongyo in front of Gohonzon
is no different than doing of Nichiren Daishonin himself. Therefore, your posture should be
upright; during gongyo you should not yawn, much less doze off". His guidance was that we
should pray to the Gohonzon with the solemn attitude that we would assume in the presence of
the Daishonin.

Gongyo is a solemn ceremony in which we common mortal are able to manifest Buddhahood in our
everyday lives and in society. Only the practice of gongyo enables us to do this. And when we return
once again to our daily activities, we dwell in the nine worlds. Only during gongyo can we
experience life of Buddhahood; consequently, from this state of Buddhahood we plunge into the
complex and harsh realities of the nine worlds and then come back to the Gohonzon and chant
Daimoku. This is the rhythm we repeat everyday.

For this reason, we should do gongyo in a rich sonorous voice, and conduct it with a genuine and
pure mind. Leaders in our organization, as generals among generals, have the responsibility of
vigorously leading the junior members to the Gohonzon. Accordingly, they in particular should have a
correct posture in doing gongyo. Their Gongyo must never be conducted in an oppressive
rhythm, nor should they do a sleepy or careless gongyo. Aware that, as senior leaders, a great
number of junior members are watching you, please diligently carry out the practice of gongyo as
the most solemn discipline in the course of your lives. (Buddhism in Action+, page 12/)

He (Shinichi) faced the Gohonzon and chanted Nam-myoho-renge-kyo, his posture upright, his
voice resounding, full of life and refreshing. The local members were struck in awe. So this was
the correct way to do gongyo, the thought: palms joined neatly together, eyes fixed upon the
Gohonzon, each word of the sutra clearly pronounced. Deeply moved by Shin'ichi's gongyo,
they strove to follow his example. (The Human Revolution, vol 11, 22)

When we do Gongyo and chant Daimoku, we conduct a ceremony in which we praise the Gohonzon
and the great Law of Nam-myoho-renge-kyo. On one level, it could be said that Gongyo is a
poem or a song of the highest and utmost praise for the Buddha and for Nam-myoho-
renge-kyo, the fundamental law of the universe. At the same time, when we do Gongyo, we praise
the eternal life of the universe and the world of Buddhahood in our own lives.
(Lectures on the Expedient Neans" 8 Life Span" Chapters of the Lotus Sutra - Book1, page 21-2)


The heart is what really matters. One simply cannot understand Buddhism without a pure seeking mind
stemming from the depths of one's heart. When we practice with the awareness that we might

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only encounter the Gohonzon once in a hundred million or ten billion years, a profound
sense of appreciation fills our heart each time we perform Gongyo.
(WOLS +, page 286)

The mystic law is absolute. The only way to tap the infinite power of the Buddha and the
power of the law is to chant and exert ourselves for kosen-rufu with the intensity of
charging lion. A "fighting" gongyo is the inexhaustible wellspring of absolute victory in both life and
the struggle for Kosen-Rufu
(vC vol1.3, Narch 2006, page 120-21)

How to approach the Gohonzon to perform Gongyo & chant Daimoku :
1. !t's important to WANT to sit before the Gohonzon as though going to meet the original
Buddha, Nichiren Daishonin, and that Daimoku and gongyo be enjoyable. (DOY 2, page ++)
2. When all is said and done, to have the DESIRE to sit in front of the Gohonzon and chant
Daimoku is very important. !t is an expression of one's determination to improve oneself.
That spirit is important. That spirit is proof of our humanity, an expression of the noble spirit to
accomplish something in our lives.

Right speed for doing Gongyo and Daimoku
Our gongyo and Daimoku should not be too fast, nor too slow. !t should also not be too loud, nor too soft,
and it should have a good, vigorous rhythm. The speed of gongyo often depends also on such things as a
person's age, or the time and place. So don't worry too much about what the right speed is. Just do
gongyo in the way that seems most natural and comfortable to you. Once of seniors once said we should
do gongyo with the rhythm of a galloping horse. (DOY2, 13/)

BENEFIT:

Our Ichinen & Attitude while performing Gongyo enhances the Protective functions in
Universe.
1. The flavor of the Dharma, or the law, is the only food that enables the Buddhist Gods to
increase in power and brilliance. Now, in the latter Day of the law, only Nam-Myo-Ho-
Renge can serve as nourishment for the heavenly deities. !f the flavor of the Dharma of the
True Law is not found in the country, the benevolent gods grow hungry and abandon the land. As a
result, both the people and the country will decline. When they feast on the flavor of the Dharma,
however, the benevolent gods, with their immense power, protect the living beings there. Our daily
practice of Gongyo is solemn ceremony that increases without limit the power and brilliance of the
Buddhist gods, which pervade the entire universe. For this reason, your ichinen, or
concentration, when reciting the sutra and chanting Daimoku must be one of deep
prayer. Doing a sleepy gongyo or doing a speedy gongyo because you are pressed for
time will not confer the flavor of the Dharma (law} on the heavenly deities, and,
therefore, will not enable you to gain their absolute protection.

Buddhist gods who partake of flavor of the Dharma this way will, day after day,
increase the power and brilliance and bring great fortune and benefit to individuals, to
society, and the country. Therefore, our sincere practice of Gongyo and actions for the sake of
Kosen Rufu not only help people advance toward absolute happiness but also lay the foundation for
eternal peace and prosperity of our communities and the countries of the worlds as well. Noreover,
they become the unlimited source of the rhythm and harmony of the entire cosmos. Each of you is
precious individual who is carrying out this practice, which may well be called the supreme good.
(Buddhism in Action 6, page 8/)

2. What is important is our ichinen in faith as reflected in our attitude as we devote ourselves to
chanting to the Gohonzon. Nr. Toda was once asked the following question: Because of my job, !
am unfortunately not able to do a satisfactory morning gongyo. What should ! do?" On the premise
that the determination and efforts that accompany the desire to carry out a perfect
gongyo are what is most important, he said in a reply: Although it may be for only fifteen

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minutes, if you conduct gongyo with a serious and sincere attitude you will receive
benefit". The vital thing is your attitude in faith that spurs you to always face the Gohonzon
and conduct gongyo and sincerely chant Daimoku. As long as you maintain this type of attitude in
faith, your situation, time-wise and your environment will without fail change for the better, to the
point where you can do gongyo and chant Daimoku heartily. (Buddhism in Action +, page 269}

Gongyo leads to a Victorious Day (or importance of Norning Gongyo)
Morning and evening gongyo is the foundation that allows us to walk along the correct
course in life and to live a most meaningful life, based on truth spanning past, present and
future. An invigorating morning gongyo is particularly significant as the gosho indicates: We are with
the Buddha each morning when we awaken." There are no Buddha's that sleep in. Defeat in the
morning is connected with the defeat of an entire day. One days defeat may even
ultimately bring about the downfall of one's entire life. On the other hand, a fresh start in
the morning brings about fulfillment and steady progress throughout the entire day. This
will invariably lead to contentment and victory in life. Therefore, the important thing is to win in the
morning and make a fresh start everyday. This is the special privilege of the youth and the source of
growth and victory in everything. (Buddhism in Action /, page 305)

DAIMOKU

Only by winning over our inner darkness and negativity can we be victorious in life and
reveal our full potential. (On Attaining Buddhahood !n this Lifetime, EG press ,page 13)

There are two aspects of the Daimoku in Nichiren Daishonin's Buddhism: the Daimoku of
faith and the Daimoku of practice. The Daimoku of faith refers to the spiritual aspect of the
practice. This essentially consists of the struggle we wage in our hearts against our inner
delusion or darkness; a battle against the negative and destructive forces within us. !t
means breaking through the darkness clouding our Buddha nature and bringing forth the life-state
of Buddhahood through the power of faith. The Daimoku of practice, meanwhile, refers to
chanting Nam-Myoho-renge kyo ourselves and also teaching it to others. !t means making
efforts in word and deed for the happiness of ourselves and others as evidence of our spiritual
struggle against inner negativity and illusion.

When we chant Nam-myoho-renge-kyo, we are both, chanting the name of, and calling forth, the
Buddha nature in our own lives and the lives of others. When our faith wins out over inner
doubt and delusion, the power of our inherent Buddha nature is called forth by the sound
of our Daimoku and spontaneously manifests it in our lives.
(On Attaining Buddhahood !n this Lifetime, EG press, page 6-/)

Chanting Nam-myoho-renge-kyo aloud represents a determination and vow to dedicate one's
life to the realm of truth of myoho-renge-kyo in thought, word and deed. To chant Daimoku, is also
to summon forth our own innate Buddhahood. !t is the direct path to manifesting the highest
state of life. The wisdom and compassion of the Buddha that emerges through chanting Daimoku
enriched our being, and brings happiness to ourselves and others.
(On Attaining Buddhahood !n this Lifetime, EG press, page 22, 2+)

!ndeed Nam-myoho-renge-kyo can be likened to a wish granting jewel. How can we
develop the boundless state of life that enables us to bring forth the necessary strength when
it's needed? President Toda often used to say: !f you really want to achieve such a state of life,
you have to fight with every ounce of your being for the Lotus Sutra, for kosen-rufu!".
(On Attaining Buddhahood !n this Lifetime, EG press, page 35)

Daimoku is the driving force for progress, the driving force for victory. Every challenge
should begin with prayer. No one is a match for those who steadfastly chant Daimoku.

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Diligently chanting Nam-myoho-renge-kyo morning and evening, let us thoroughly
polish ourselves inside and construct a life in which we win victory after victory.
(On Attaining Buddhahood !n this Lifetime, EG press, page 35)

!keda Sensei said that chanting Daimoku would continuously pour tremendous good
fortune into one's life. He emphasized how repeated actions, evil or good, accumulate in our
lives and lead us either to the state of hell or Buddhahood. (value Creation, September 2008, page 15/)


ATTITUDE:

Given the Daimoku's profound meaning, we must always remember when we chant - that
Myoho-renge-kyo is our life itself. If we lose sight of this point, then no matter how
much Daimoku we may chant, we will have departed from the practice of chanting
taught by Nichiren Daishonin.
(On Attaining Buddhahood !n this Lifetime, EG press, page 30)

Genuine Daimoku consists of Faith and practice. Chanting the Nystic law without faith is not
called the invocation of Daimoku. We must chant Daimoku and offer prayers based on our
absolute conviction in the Gohonzon; Daimoku must be the wellspring of our actions. !t is the
essence of correct faith to chant Daimoku while we strive to practice for our own sake and for the
benefit of others. Those weak in faith receive benefit in like measure, and those with strong faith,
who exert themselves in the practice for themselves and others, receive greater benefit. This stands
to reason. However, Nichikan shonin states, The benefit gained by those who lack confidence in
the Gohonzon far surpasses that of those who do not chant at all.
(Buddhism in Action +, page 26/-8)

He(Nr. Toda) also often spoke of the spirit of faith we need in order to perceive the Nystic Law
within us, saying :" You have to be resolved that Nam-myoho-renge-kyo is your own life!"
or "Propagating the Mystic law in the latter day means firmly believing that your life is
nothing apart from Nam-myoho-renge-kyol". This is the spirit that the Daishonin teaches
when he says:" When you chant myoho and recite renge, you must summon up deep faith that
Nyoho-renge-kyo is your life itself" (WND1,p.3)

To seek the Mystic law somewhere outside us essentially amounts to an evasion of
responsibility for our own life. Practicing the Daishonin's Buddhism means not being swayed
this way and that; it means constructing a self that is solid and resolute like towering
Mount. Fuji. But if we neglect this task and focus our energies somewhere else, we can end
up veering onto a path of seeking law externally before we're even aware of it. For
example, if we chant to the Gohonzon but always blame other people or our environment for our
circumstances, we are avoiding the challenge of tackling our inner darkness or ignorance. By doing
so, we are seeking enlightenment outside us. !t is by changing ourselves on a more profound level
that we can begin to improve our situation. Prayer is the driving force for that change
(On Attaining Buddhahood !n this Lifetime, EG press, page 30)

Challenging sickness: These people had severed themselves from attachments to all other
methods, faced the Gohonzon with unquestioning faith and sincerely dedicated
themselves to chanting Nam-myoho-renge-kyo. By so doing they had made their life force
strong enough to dispel the curse of their diseases. The same principle applies to poverty.
Nany of the members found themselves in extreme destitution, driven into a tight corner with all
doors closed against them. However, the more desperate the situation, the more earnestly
they devoted themselves to chanting Nam-myoho-renge-kyo. As a result, in most cases
they succeeded in finding some way out.
(The Human Revolution, vol 8, page 200-01)

Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts
of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens" (WND 1, 681). We
must continue to chant Daimoku during times of both suffering and joy. The emphasis here is on

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continue" and the key that we do so throughout both suffering and joy". When confronted
with suffering, we must not retreat. We should suffer what there is to suffer". This is neither
neither resignation nor escapism. We need to fix our gaze unflinchingly on reality and
bravely challenge it based on Daimoku.
(On Attaining Buddhahood !n this Lifetime, EG press, page 58)

Maintaining an unflagging practice of chanting Daimoku is a crucial requirement for
attaining Buddhahood
(On Attaining Buddhahood !n this Lifetime, EG press, page 5/)

For a time while in the hospital, she (Yukiko - who suffered from schizophrenia) suffered from
hallucinations and would cry out incomprehensibly. But even in the midst of these bouts, she
continued chanting Daimoku with the determination that she would overcome her
suffering. Nysteriously, in the course of 10 or 20 days, she gradually regained her composure and
began to improve little by little.
(The New Human Revolution, vol.+, page 101)


Voice while Chanting Daimoku
The power of Chanting Nam-Nyoho-renge-Kyo enables us to actualize cause and effect in a single moment
of life - that is, faith (cause) leading to the manifestation of our Buddhahood (effect). Considered in this
light, our voice chanting Daimoku is the "Voice of unshakeable faith and seeking spirit" that
demolishes the inner darkness of ignorance and illusion and sweeps away obstacles and devilish functions.
!t is also the courageous lion's roar" that issues forth from the Buddhahood we have revealed as a result
of our Daimoku.
The chanting of Nam-myoho-renge-kyo is not only the voice of faith" of ordinary people; it is also the
voice of Buddhahood". For that reason, we should always try to chant resonant Daimoku with a
vibrant and vigorous rhythm like that of a galloping horse.
(On Attaining Buddhahood !n this Lifetime, EG press, page 28)

Do we look at Myo while chanting?
Looking at the Gohonzon is like looking at the universe, like having a vast, commanding view
of its entirety. The Gohonzon is a representation of the driving force and the essence of the universe
itself. Therefore, whatever part we look at, it is just as if we are looking at the universe. !n that respect, it
doesn't really matter where we fix our gaze. Still, it is easier to chant if we focus on the centre. ! have also
been told in the past by my seniors that myo represents the human head, and ! should look at it when !
chant. Just look at the part of the Gohonzon that you feel most comfortable focusing on. The Lotus Sutra
says that one should perceive the true aspects by sitting straight (Sutra on How to Practice Meditation on
the Bodhisattva Universal Worthy). From the point of view of Nichiren Buddhism, the true aspect" means
Gohonzon", to perceive means to have faith". Sitting up straight, facing the Gohonzon and
Chanting Daimoku with firm faith in the Gohonzon is what it means to have sincere, dedicated
faith. The Gosho does not tell us where we should fix our gaze when we chant. There is no rigidity in this
practice. !n his great compassion, Nichiren Daishonin has permitted us the freedom to chant in the way
best suited to us. (DOY2, 13/-8)

How to chant to realize our prayers?
!t is important that our prayers be specific and concrete. Being vague and unfocussed
when you chant is like shooting an arrow without looking at the target. When you chant,
it should be with a strong and passionate resolve to make your prayer a reality. To have an
attitude !f ! chant, everything will be all right" is just wishful thinking. Earnest prayer - prayer
infused with one's whole heart and being - cannot fail to be communicated to the
Gohonzon. (DOY2, 138)

Therefore, we mustn't try to gauge the power of Daimoku with our own limited state of life,
thinking, This must be all there is". The sutra says that the benefit of Daimoku is beyond even
the Buddha to fathom. For us to suppose that we understand its full scope is arrogance. If we

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underestimate the infinite power of benefit of the Gohonzon owing to weak faith, then
we can only tap a minute portion of the Gohonzon power.
(WOLS 6 / Page 138)





Daimoku to forge Unity

All campaigns essentially depend on whether there is harmonious unity among the members.
Even the chanting of Nam-myoho-renge-Kyo three times is an important factor in deciding victory and
defeat. Shin'ichi spoke almost casually, but his words awakened the leaders for the first time to the true
strictness of faith. They felt his brief guidance pierce their hearts and now they understood why shin'ichi
had made them repeat Nam-myoho-renge-kyo - in their unharmonious chanting, he had sensed the lack of
solidarity in the chapter. Shin'ichi opened the meeting by reminding the participants of the correct attitude
towards faith, because he knew that it was neither theory nor policy but only such an attitude that would
bring people mind's together. He did not scold them; instead, he convinced them of their disunity through
their own experience. (The Human Revolution, vol /, p.81)

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MORE GUIDANCE ON GONGYO AND DAIMOKU.
(Additional guidance's which support the above.for self study)

1. Through the Buddhist doctrine of three thousand realms in a single moment of life, the Daishonin
teaches that a great transformation in our attitude or mind can bring about a transformation in all
phenomena comprising the three thousand realms. When our fundamental mind-set changes, we
ourselves change. And when we change, the environment and the world change, too. The source of this
great transformation is found nowhere but in a radical deepening of our own prayer to the Gohonzon.
Prayer to the Gohonzon is completely different from that found in a dependent, supplicant faith; we do
not weakly and passively beg someone for salvation or assistance. Prayer in Nichiren Daishonin's
Buddhism is fundamentally a vow. !t is a pledge or commitment to follow a chosen course of action; it is
a declaration to challenge a clear objective. As such, how could anything be more wonderful than the
vow to realize our own personal human revolution and actualize kosen-rufu with its goal of world peace?
While confronting and challenging our own problems, we pray for the happiness of others and for the
victory of Soka. We pray to reach organizational activity goals. !n our struggle against the three powerful
enemies, we pray passionately that justice will definitely prevail; we also take bold and courageous
action towards that end. Because we have steadfastly advanced based on such committed prayer and a
fighting Gongyo", the Gakkai has won over all malicious machinations against it and triumphed in every
struggle for the sake of the Law. That is why our members brim with boundless wisdom and strength
and overflow with benefit that enables them to be victorious.
(vC vol1.3, Narch 2006, page 121-2)

2. The practice of reciting the sutra (Gongyo) and chanting Daimoku is the means for establishing the
world of Buddhahood as our Basic Life Tendency. (WOLS +, Page 219)

3. During the Daishonin's time, as well, his followers read and recited these two chapters. !n one Gosho,
for example, he says: As ! said before, though no chapter of the Lotus Sutra is negligible, among the
entire twenty-eight chapters, the Expedient Neans" chapter and the Life Span" chapter are particularly
outstanding. The remaining chapters are all in a sense the branches and leaves of these two chapters.
Therefore, for your regular recitation, ! recommend that you practice reading the prose sections of the
Expedient Neans" and Life Span" chapters (WND1, page /1).

+. He teaches that since the "Hoben" and "Juryo" chapters constitute the foundation of the Lotus Sutra's 28
chapters, these two chapters should be read dally.
(Lectures on the Expedient Neans" 8 Life Span" Chapters of the Lotus Sutra - Book1, page 18)

5. ! imagine some of you may wonder how reading sutra passages you cannot understand could bring
about any benefit. Let me reassure you that definitely there is benefit from carrying out this practice.
The Daishonin says: A baby does not know the difference between water and fire, and cannot
distinguish medicine from poison. But when he sucks milk, his life is nourished and sustained. Although
one may not be versed |in various sutras|... if one listens to even one character or one phrase of the
Lotus Sutra, one cannot fail to attain Buddhahood (NW-/, 10+-05). Just as a baby grows larger
without realizing it by drinking milk, if you earnestly chant the Nystic Law with faith in the Gohonzon,
your life definitely will come to shine with immeasurable good fortune and benefit. To cite another
example: Dogs have a language in the world of dogs, and birds have a language in the world of birds.
While people cannot understand these languages, fellow dogs and fellow birds can certainly
communicate with one another. Also, even though some people do not understand scientific jargon or a
particular language, others can communicate very well through these languages. Similarly it might be
said that when we are doing Daimoku, we are speaking in the Buddha's and bodhisattva's language.
Even though you may not understand what you are saying, your voice definitely reaches the Gohonzon,
all Buddhist gods and all Buddha's and bodhisattvas over the three existences and in the 10 directions;
and that, in response, the entire universe bathes you in the light of good fortune. At the same time, it is
certainly true that if you study the meaning of the sutra based on this practice and with a seeking mind,
you can as a matter of course deepen your confidence and strengthen your faith still further.
(Lectures on the Expedient Neans" 8 Life SpanChapters of the Lotus Sutra - Book1, page 20-21)

6. !n general, every time we do gongyo and chant Daimoku, we praise the Buddha nature in our own lives.
We also praise the Buddha nature in the lives of all others, and we commune with the Buddha nature of

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the universe. What a solemn ceremony this is! How fortunate we are to live according to the principle of
faith manifesting itself in daily life!
(Lectures on the Expedient Neans" 8 Life Span" Chapters of the Lotus Sutra - Book1, page 150)


/. President Toda once said: When we turn to the east and salute the Buddhist gods, then and there the
Buddhist gods within our own hearts soar out into the universe. Then, when we face the Gohonzon
during the second prayer, the Buddhist gods all take their seats behind us.
!f ! were to salute the Buddhist gods right now, then, regardless of whether it was night or day, they
would all take their seats behind me and salute the Gohonzon. And these Buddhist gods would all work
to bring about what ! desire.
(Lectures on the Expedient Neans" 8 Life Span" Chapters of the Lotus Sutra - Book1, page 23)

8. Opening the finite self to the infinite - this is the purpose of faith. Through faith, the self that is
embraced in the universe comes to encompass the universe. This is what happens when we perform the
gongyo and Daimoku of wonderful sound". Between the self and the universe, we extend an invisible
bridge.
(WOLS 6, page 65)

9. The Daishonin says, Now when Nichiren and his followers chant Nam-Nyo-Ho-Renge Kyo, they are like
blowing of a great wind" (Gz/+2). Wind is invisible, but no one can stop it. Wind and water always find
their way around any obstruction. The great wind of Nam-Nyo-Ho-Renge-Kyo will not cease, no matter
who might try to block it. On an individual level, those who steadfastly chant Daimoku can absolutely
steer their lives onto the path of ultimate fulfillment, like a ship catching a powerful tailwind. To have a
weak faith is to sail on a weak wind. Strong faith brings forth a great wind. !t all comes down to
determination.
(WOLS 6, Page 25/)

10. Let me now talk about why we do Gongyo and Chant Daimoku. Life is eternal, without beginning or end.
!t continues from the past to the present and from the present to the future, strictly at the mercy of the
individual's karma and fate, according to the law of the cause and effect. The Opening of the eyes",
reads !f you want to understand the causes that existed in the past, look at the results as they are
manifested in the present. And if you want to understand what results will be manifested in the future,
look at causes that exist in the present". At this present moment, we are creating causes while at the
same time receiving the results of the causes we have created since the infinite past. Think, for
example, of a water pipe. !f it is not used for a long time, it will rust and the water which runs through it
will become turbid. !n this example, the turbid water is compared to the unhappy life-condition of the
human being which is bound by the negative karma. One's life has stored up negative karma, and it has
become turbid" for aeons from the infinite past. However, as you continue chanting to the Gohonzon
everyday with strong faith, sending clean water into the water pipe, that is, your life, you will eventually
change your karma fundamentally without fail just as the water becomes clear. Therefore it is necessary
to do Gongyo and chant Daimoku every day without interruption
(Buddhism in Action 1, page 61-2)

11. Gongyo 8 Daimoku- Enhancing the functions of Buddhist Gods (Shoten Zenjin): These universal
functions, if you like, are nourished by Nam-myoho-renge-kyo. They are vitalized and energized by
Daimoku, strengthening their protective forces and influence. !n a figurative sense, we offer these
Buddhist gods or protective functions an opportunity to savor the flavor of the law". When we offer and
bow in reverence, the Buddhist gods bow back to us in reverence. That is, the protective functions of
the universe and the protective functions in our own lives mesh and begin to act in harmony. When we
do gongyo and Daimoku, all the Buddhist gods throughout the universe join us in offering greetings to
the Gohonzon. The Buddhist Gods - protective functions - are thus set in motion towards the realization
of our prayers. (DOY2, page +5)

12. Gongyo 8 Daimoku - essential for strong life force: Gongyo and Chanting Daimoku represent a
ceremony in which our lives commune with the universe. Gongyo is an activity in which, through our
faith in the Gohonzon, we vigorously infuse the microcosm of our individual existence with the life force
of the macrocosm, of the entire universe. !f we do this regularly each morning and evening, our life
force - our engine - is strengthened.

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(DOY2, page 22)

13. Gongyo is an invigorating "ceremony of time without beginning" that revitalizes us from the very depths
of our being. Therefore, the important thing is to do Gongyo each day filled with a feeling of rhythm and
cadence --- like a horse galloping through the heavens. ! hope you will do Gongyo when you are relaxed
and refreshed in both body and mind, and that you will perform this practice in such a manner that you
can experience great satisfaction and fulfillment.
(Lectures on the Expedient Neans" 8 Life Span" Chapters of the Lotus Sutra - Book1, page 23)

1+. !n practicing the Daishonin's Buddhism - not the least when reciting Gongyo and Chanting Daimoku -
we should always be considerate of our neighbors. !f our gongyo and Daimoku are too loud, we may
disturb them. For that reason, it might also be best to refrain from holding extended group chanting
sessions in places where this could be a problem(vC vol1.3, Narch 2006, page 120)


15. Our voices while performing Gongyo and Chanting Daimoku: `One's voice in chanting Daimoku
must be elegant, correct and quiet. One must recite the sutra vibrantly, in a voice neither too high nor
too low, neither too slow nor too fast" (Fuji Shitake Yoshu, vol1, p.2+1) - B!A +, 266.
Regarding the loudness of one's voice during gongyo, if you live in close quarters, such as an apartment,
you should be considerate of your neighbors and keep your voice low enough that you do not disturb
them; naturally, we would prefer you chant in a sonorous voice at all times, but this does not justify
disregarding consideration of the time and place. !t is very important that we take sound action based
on refined common sense. (Buddhism in Action +, page 12/)

16. Should we close our eyes while doing Gongyo: !t's best to keep your eyes open and to look at the
Gohonzon. !t's generally considered impolite not to look others in the eye when speaking to them. !
think this is also true when we are facing and addressing the Gohonzon as we do Gongyo or chant
Daimoku. Of course, if you do close your eyes occasionally, there's no need to worry. We should just
bear in mind that when we close our eyes, it can be more difficult to commune strongly with the
Gohonzon. This, of course, does not apply to people who are blind or sight impaired, who need simply to
chant or do gongyo to the Gohonzon within their heart. (DOY2, ++)

1/. Our start in the morning determines the richness and substance of our day. victory in the morning
translates into victory all day, and, in the long run, is what enables us to realize great victory in life. This
is the reason why morning gongyo is so important. Norning gongyo awakens our lives"; it is the
starting point that causes the brilliant sun to rise in our hearts. !f we start out with this great awakening
in our lives, the entire day we will be filled with the vitality and freshness of morning, and we will be
able to increase the richness of our lives and mark another step in our growth. Gongyo is a solemn
ceremony in which we attune our lives to the dawn of eternal life. (Buddhism in Action 6, page 316)

18. Daimoku as the foundation of our lives / Importance of chanting Daimoku:

Chanting Daimoku establishes a foundation of good fortune in young people's lives. !f you establish a
solid foundation now, there is no limit to the size of the structure you can build upon it later. Nany
things contribute to building that foundation. Diligent application to one's studies helps build that
foundation, as does exercising to develop physical fitness and stamina. But our inner state of life lies at
the core of our mental and physical well-being. Buddhist practice is the only means by which we can
strengthen, purify and develop our inner-life. We have to exercise our minds through study. We have to
exercise our bodies through physical activity and sports. We also have to exercise our internal life
condition through Daimoku. When our inner condition of life changes, our minds and bodies also
change. They will be refreshed and revitalized. Daimoku charges our batteries. !f we take care to
regularly charge our batteries, then we'll always be full of energy and vitality. !f we fail to keep our
batteries charged, we won't have energy when we need it most and, as a result, may be defeated by
our environment. Those who saturate their lives with Daimoku and learn to keep their batteries charged
while they're young are building a foundation for lifelong happiness. (DOY 2, page +2-+3)

How much Daimoku should we Chant: No particular amount is specified in the Gosho. Nichiko
Shonin states, There is no fixed rule about the number of Daimoku to be chanted. The important thing
is the ichinen that manifests in our pure and sincere prayers to the Gohonzon. We should chant to our
hearts content, until we can feel refreshed and savor the overflowing joy of life. Concerning this Nichiko

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Shonin emphasizes that "chanting Daimoku must fill one's whole body with a thrill of joy. We must exert
ourselves in it until we can become one with the Gohonzon." !n short, everything depends on whether
we have deep, strong ichinen in faith. (Buddhism in Action +, page 26/)

He said, `The Gohonzon has the power of the Law and the power of the Buddha which control the
whole universe', and `Our life can never be victorious without the power of Daimoku and the struggle for
Human Revolution'.(vC June 2008, page 129)

21. !ndeed when an individual has strong conviction in faith, the more severe the circumstances, the more
majestically one's sincere and trustworthy character will be illuminated. The Nystic Law is the
fundamental power of the Universe. Therefore, as long as we continue resonantly chant the Nystic Law,
tap our immeasurable and innate life force and manifest wisdom, we have absolutely nothing to fear.
There is not a slightest doubt that we can transform all poison into medicine and powerfully orient our
lives towards victory. That is why we are practicing this faith.(value Creation, September 2008, page 108)

22. No matter how bleak the situation may seem, press ahead, chant tenaciously and open a great path to
the future. This is the spirit of The Count of Nonte Cristo. (value Creation, September 2008, page 29)

23. When you get right down to it, you could say that Nam myo ho renge kyo is the life of Nichiren
Daishonin. That being the case, our lives, as his disciples, are also Nam myo ho renge kyo. !t's just as he
writes in a letter to Nichinyo: `Never seek this Gohonzon outside yourself. The Gohonzon exists only
within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam myo ho renge
kyo'. (value Creation, September 2008, page 29)