_________________________

What is Nichiren Shu?

Nichiren Shu is a Buddhist lineage that was founded 700 years ago. "Nichiren" is the name of the founder. "Shu" simply means "school". Nichiren Shu's mission is to propagate the essential truth of Buddhism in accordance with the teaching of the revered priest Nichiren.

Nichiren Shonin lived in Japan from 1222-1282. His name means "Sun Lotus", and he was given the title "Shonin", which means "revered priest". Nichiren was a great teacher and reformer who rejected the reservation of Buddhism to an elite class and restored Buddhism as a practice for common ordinary people.

Nichiren Shonin based his teachings on The Sutra of the Lotus Flower of the Wonderful Dharma, (also known simply as The Lotus Sutra). In his many years of study, Nichiren Shonin found that The Lotus Sutra was the culmination of Sakyamuni Buddha's teachings wherein the ultimate truth of Buddhism is clearly expounded.



What is Buddhism?

Buddhism is the universal teaching of enlightenment to the true nature of life based upon the law of cause and effect (karma). Basically, the law of karma means that phenomena appear and disappear as a result of causes and conditions. In terms of our lives, this means that we are the result of causes and conditions brought by our own actions together with the impact of our environment. What we are today is a result of what we have thought and done in the past, and what we shall be in the future is a result of what we think and do in the present.

Through ignorance of the law of karma, people trap themselves in a vicious circle of suffering, pursuing objectives which can never bring lasting self-satisfaction. Nichiren Shu Buddhism, however provides a path that enables all people to overcome suffering, lead happy lives and help others to do the same by practicing the essential teaching of Sakyamuni Buddha as contained in The Lotus Sutra.



What are the essential teachings of The Lotus Sutra?

The Wonderful Dharma (Truth) of The Lotus Sutra is that all beings, whether they realize it or not, have the capacity to become enlightened. Everyone, without exception, can unlock the perfect wisdom and great compassion that reside in the depths of life. The Lotus Sutra also teaches that the life of a Buddha transcends our ordinary way of thinking and is beyond life and death. Sakyamuni Buddha himself is in actuality the Eternal Buddha who is always present in our lives leading us to the realization of our own innate Buddhahood.

The sutra is named The Lotus Sutra because the lotus symbolizes the oneness of cause and effect, specifically the cause of aspiring to enlightenment (Buddhahood) and the effect of attaining it, since it is a flower which blooms and seeds at the same time. It also symbolizes the purity of Buddhahood blossoming in the midst of our ordinary lives just as the lotus blossoms in the muddy pond water.



How do you practice Nichiren Shu Buddhism?

Nichiren Shonin provided all people with a way to understand and put into practice the true spirit of Sakyamuni Buddha's teachings. He taught three basic principles based upon the essential truths of The Lotus Sutra called the Three Great Secret Dharmas and a simple yet profound practice based upon those principles.



The Three Great Secret Dharmas are:



1. The Essential Focus of Reverence (Gohonzon) which is the all encompassing life of the Eternal Buddha and not an object or thing. The Lotus Sutra teaches that Sakyamuni Buddha is no other than the historic embodiment of the timeless Buddha-nature in which all life participates, and which all beings are destined to realize as thier own true nature. The Great Mandala depicts this insight through the use of Chinese calligraphy.


2. The Sacred Title (Odaimoku) In Sino-Japanese, the name of The Lotus Sutra is "Myoho Renge Kyo" which is the essence of the teachings of Sakyamuni Buddha. When the word "Namu" meaning "devotion" is added to the title it becomes "Namu Myoho Renge Kyo" or "devotion to the Wonderful Truth of the Lotus Flower Teaching". Because the Odaimoku embodies the essence of The Lotus Sutra, the five characters Myo Ho Ren Ge Kyo contain all of the qualities of Buddhahood.  This means that by the merit of Myoho Renge Kyo, we can attain Buddhahood by reciting "Namu Myoho Renge Kyo" (Devotion to the Wonderful Truth of the Lotus Flower Teaching).


3. The Precept Platform (Kaidan) is considered any place where one chants the  Odaimoku, thereby basing one's life upon the true spirit of Sakyamuni Buddha's teachings. Traditionally, the Kaidan was the place where one made formal vows to follow the precepts of Buddhism as a member of the clergy. Nichiren Shonin, however, universalized the concept of the Kaidan so that all people could uphold the essential teaching and practice of The Lotus Sutra at all times through chanting Namu Myoho Renge Kyo.

In order to put these three principles or Three Great Secret Dharmas into practice, Nichiren Buddhists regularly recite selections from The Lotus Sutra and chant the Odaimoku in the presence of the Gohonzon at the beginning and at the end of each day. In doing this we remind ourselves that the Eternal Sakyamuni Buddha is continuously transferring the Dharma to us so that every moment is an awakening to the Truth. By faithfully following this teaching and practice, Nichiren Buddhists are able to make the cause that will enable them to manifest the perfect wisdom and great compassion of the Buddha in all circumstances and transform not only thier own lives but even in the lives of others, so that this world can cease to be a world of suffering and become a pure land of peace and tranquility.

New Year Traditions of  Nichiren Shu Hello Everyone, Tradition is very important in order to mark the changing events in our lives. Buddhism is a teaching that is in harmony with nature. Our traditions and services reflect this idea in that we make each event complete and meaningful. In the United States and other countries where Buddhist traditions are not the predominate practices, few practitioners are aware of our deep traditions. In the United States Buddhist’s wonder how they can celebrate this important time beyond the Western religious holidays. The coming of the New Year is one of these very important events. The reason being that this is a way to make our lives fresh and pure while renewing of our efforts to be Bodhisattva’s and save sentient beings from suffering. Here in the WNY Nichiren Buddhist Sangha and the Rochester Sangha we have taken steps to create and implement the many wonderful traditions that we have in Buddhism. In fact this is one of the most important aspects of our practice. Why? Each of these traditions has important meanings and positive influences on us and our families. We have taken the wonderful traditions of our Buddhist culture in Japan and adapted it to our environment. It is my sincere hope that this year you will attempt to begin to develop and implement these traditions in your own homes. Bring the Buddha and Nichiren Shonin into your homes and express your belief in the Buddha’s enlightenment and his teachings. I have placed the dates and practices in order. If you have any questions please email or call me. With Gassho, Rev. Kanjin Cederman Bon-Enkai  End of the Year Parties In Buddhism, relationships are important, those we establish between ourselves and others. These delicate bonds must be constantly strengthened and recommitted too. That is one of the reasons for the Bon-Enkai ,which is held at the end of the year, as the final get together of the year. This event is not held on a specific date, but is usually on one of the days leading up to the New Year. In Japan, this custom is done with business partners and also by other social groups. We should be mindful of our social relations as well as our private relationships. We will hold this event as a Sangha, but you can also use this concept if you have a business or another group of friends. Let’s enjoy one last celebration in this year. Nengajo New Year Greeting Cards Buddhist’s send New Year's greeting cards called Nengajo to virtually all of their relatives, friends, and acquaintances, while businesses send out cards to their customers. Nengajo is basically the same as the Western Christmas card, but the Japanese send the cards in much greater quantity. Many people opt to design and print their own cards, often including a family photograph of a wedding or new baby. Hand-decorating individual cards with stickers, drawings or photographs is popular but can be time-consuming if you are sending more than a few. In addition to decorating the card, you should also hand-write the address and a formal greeting, if you only send a few cards the personal touch is always appreciated. A set of stamps and colored inks for printing also add a nice touch, and save you time and money. You should always keep a list of the addresses of all friends, family and associates. This will come in handy for other holidays and celebrations. 2008 - Year of the Rat Most Nengajo include a picture of the Junishi (Oriental zodiac) character for the forthcoming year. This year is the year of the Rat, so expect to see plenty of little furry creatures this New Year. The customary greeting for Nengajo is "akemashite omedeto gozaimasu" (Happy New Year). For variation you can also write "kinga shinnen," the more formal version of Happy New Year or "shinshun no oyorokobi o moshiagemasu" meaning "I would like to wish you a pleasant spring." If you are feeling daring, the calligraphy gasho ("Happy New Year") can be replaced with geishun ("Greet the Spring") or shinshun, which simply means "New Spring." Delivery of Cards Nengajo should arrive on January 1. Not December 31 or January 2. It normally takes about two days to send postcards domestically. If you receive a card from someone you left off your list, it is acceptable to reply with a card on January 6, formally asking them to take care in the cold weather. If there has been a death in the family, it is customary to send a mochu (bereavement card) to inform people they shouldn't send you nengajo. If you receive such a card, you should leave the person off your list, but if you're unaware that there has been a death, you'll be forgiven for sending a New Year card. Houses Specially Cleaned: O-Shoji (Dec. 25th) Homemakers all over the nation work extra hard preparing for the holiday. They must prepare many special foods, clean the house even more rigorously than usual, and make decorations for the holiday season. The cleaning is called O-Soji: Great Cleaning. Both inside and outside the house, the stains, physical and spiritual, of the past year are rubbed out in order to purify the home and make it fresh for the New Year. Pine Gate On the Dec. 25, a pine decoration known as Kadomatsu is set up to the side of the front entrance of a home or buisness. Some homes have elaborate Kadomatsu with 3 bamboo poles cut into different lengths to symbolize the three great teachers of Buddhism, the Buddha, Dharma, and Sangha, these are placed behind the pine, tied with twine, tangerines, and origami cranes with the written wishes of all family members are tied or placed on the pine. The Kadomatsu is thought to welcome good luck into the house while at the same time to prevent "evil spirits" from entering the house. Our main belief is in the practice and understanding of Nichiren Buddhism found in every individual’s daily life.   Therefore our main effort is to develop ourselves to be able to extend our understanding of Buddhism by helping all people throughout the world and our community.  These Kadomatsu can be placed inside the front entrance on a small table. After the O-Shoji cleaning is finished this project can be started and completed. The Kadomatsu is built by purchasing a small pine tree. The pine is a symbol of strength in that it does not lose its needles by the change of season but remains the same. Each person should assist in tying red string around tangerines which will then be placed on the tree. The tangerines symbolize the fruit and sweetness to be found in the New Year. Each person from the household is to take one off on Jan. 1 to symbolize good luck and health in the upcoming New Year. Lastly, each member of the family, together, should fold a paper origami crane. On the wings one should write their New Years wish. Before placing the Kadomatsu at the front door a service should be performed by the leader of the house to ask for the protection of the Buddha and Nichiren Shonin during our activities. Children should be encouraged to assist in all these events. Kagamimochi The Kagami-mochi display is made with a small round mochi (pounded rice cake) stacked on top of a larger one, resembling ancient mirrors. They can be purchased from the temple or prepared in the congregation’s home. They are placed on a clean sheet of white paper in the center of a sambo (raised tray of plain wood) stand. The Kagami-mochi is decorated with objects often chosen for the lucky ideas suggested by puns on their names. An example is the daidai orange (mandarin orange, or tangerine is often used) symbolizing through its many seeds the passing of “generation to generation.” The general custom for Kagami-mochi is that it may be displayed before New Year’s Eve in any room and later taken down and eaten on January 11th. New Years Eve On Dec. 31st members of the temple usually come around 5pm to spend the evening celebrating the coming New Year. During the evening the visitors eat special lucky food and enjoy Amezake (Red Bean Saki) and enjoy each others company. During the evening congregation members come to turn in old Omamori Charms and purchase new ones. Around 11pm people line up to drink O-Toso a traditional sake. O-Toso is drunk to flush away the previous year's maladies and to aspire to lead a long life. For generations it has been said that "if one person drinks this his family will not fall ill; if the whole family does no-one in the village will fall ill.” Toso is written using two Japanese characters: representing evil spirits and meaning to defeat. Toso is made by combining several medicinal herbs to form tososan, a spicy mixture, which is then soaked in sake or mirin. If made with mirin, essentially a sweet sake, it is suitable for drinking, but using fermented mirin seasoning would not be appropriate as it is too salty. Three sizes of cup, called sakazuki, are used starting with the smallest, and passed round with each family member or guest taking a sip. Drinking rituals differ by region, but in formal situations drinking would proceed from youngest to eldest. This tradition originated in China whereby the young effectively test the drink for toxins. However in Japan, around the beginning of the Meiji or Showa periods, custom changed and the head of the household usually takes the first drink. The tradition of drinking toso at the New Year began in the Tang Dynasty in China, and was adopted by Japanese aristocrats during the Heian period. The first cup drunk would be made with tososan, and the second and third cups with different varieties called byakusan and toshosan. The drinking ceremony finally passed to the general public and doctors would give out tososan. Even today some apothecary shops have retained the custom and give tososan away as a free gift at the end of the year. Joya-no-Kane New Year Temple Bell Ringing Joya-no-Kane, or midnight tooling of the temple bells. At the stroke of midnight on New year's Eve, the entire nation listens to the tolling of the Tsuri-Gane, the great bells or gongs at Japan's Buddhist temples. While it is bell-shaped, the Tsuri-Gane is struck on the outside by a large wooden hammer suspended by ropes, so it may be thought of as a gong. The Joya-no-Kane consists of 108 solemn tolls on the temple bells. According to Buddhism, man has 108 sins, the same number of beads found in the Juzu and that, by hearing the bells toll that number, he can be relieved of all of them. After which everyone waits to chant to the rising sun, like Nichiren Shonin did 750 years ago. Then everyone goes home to sleep. O-Shogatsu New Years Day Jan. 1st. Celebrating the New Year also means paying special attention to the "first" time something is done in the New Year. Hatsuhinode is the first sunrise of the year. Before sunrise on January 1st, people often drive to the coast or climb a mountain so that they can see the first sunrise of the new year. Hatsumode is the first trip to a shrine or temple. Many people visit a temple after midnight on January 1st or sometime during the day on January 1st. If the weather is good, people often dress up or wear kimono. Other "firsts" that are marked as special events include shigoto-hajime (the first work of the new year), keiko-hajime (the first practice of the new year) and hatsu-yume (the first dream of the new year.) Thus the New Year begins. Family members traditionally spend New Year's morning chanting at the home Butsudan (Buddha’s house). The people use the day for making resolutions which they intend to keep for the coming year. A well-known Japanese proverb says: "New Year's is the key to unlock the year". Otoshi-Dama The family exchanges greetings for the holiday. Afterward, children are presented by their parents with Otoshi-Dama, New Year's gifts, usually in the form of money placed in special little envelopes. Later, relatives and close friends bring Otoshi-dama when they visit. The sum is larger than the usual allowance and children are free to spend it as they wish. Children look forward to New Year's largely because they know they will receive Otoshi-dama and because they will be able to dress in their most beautiful clothes. In the Dojo The dojo's spiritual center is decorated with holiday decorations. At top the miniature shrine, or Shomen, is flanked with pine boughs set in vases. Below, on the left, is a display of holiday rice-cakes (Kagami Mochi). In the middle is a replica of a samurai's armored helmet and at the right a ceremonial sake keg, another holiday symbol. Hatsumairi This three-day holiday is a time to visit shrines and temples to make pledges for the coming year and to pray for good luck. The main shrines and temples in Japan are specially decorated for the occasion and are often crowded with worshippers and visitors, all in their finest Kimono or Western clothes. The scene is at once bustling, solemn and colorful. The custom of Nenshi, or paying calls on friends and relatives to greet them on the New Year, is very popular. During these visits, Otoso, a thick, sweet rice wine, is often served. Kakizome Jan. 2nd. The first calligraphic writing Kakizome (the first calligraphic writing)" is a traditional event held on January 2nd. People write auspicious words or phrases with a brush. The Festival of Seven Herbs Nana Kusa is the long-standing custom of eating seven-herbs         on January 7th. The Nanakusa are seven edible wild herbs of spring, traditionally they are : • Water dropwort (seri, Oenanthe javanica) • Shepherd's purse (nazuna) • Cudweed (gogyo, Gnaphalium affine) • Chickweed (hakobera, Stellaria media) • Nipplewort (hotokenoza, Lapsana apogonoides) • Turnip (suzuna) • Daikon (suzushiro) There is considerable variation in the precise ingredients, with common local herbs often being substituted. On the morning of January 7, or the night before, people place the Nanakusa, rice scoop, and/or wooden pestle on the cutting board and, facing the good-luck direction, chant "Before the birds of the continent (China) fly to Japan, let's get Nanakusa" while cutting the herbs into pieces. This chant varies as well. The seventh of the first month has been an important Japanese festival since ancient times. The custom of eating nanakusa-gayu on this day, to bring longevity and health, developed in Japan from a similar ancient Chinese custom, intended to ward off evil. Since there is little green at that time of the year, the young green herbs bring color to the table and eating them suits the spirit of the New Year. The spring-time nanakusa are mirrored by the "seven flowers of autumn", which are bush clover (hagi), miscanthus (obana, miscanthus sinensis), kudzu, large pink (nadeshiko, Dianthus superbus), yellow flowered valerian (ominaeshi, Patrinia scabiosaefolia), boneset (fujibakama, Eupatorium fortunei), and Chinese bellflower (kikyo). These seven autumn flowers provide visual enjoyment. Their simplicity was very much admired: they are small and dainty yet beautifully colored. They are named as typical autumn flowers in a verse from the Man'yoshu anthology. Kagami Biraki Jan. 11th Kagami Biraki is on Jan. 11. Kagami Biraki is a Japanese phrase which literally translates to "Opening the Mirror" (from an abstinence) or, also, "Breaking of the Mochi." It traditionally falls on the January 11, odd numbers are associated with being good luck in Japan) but, in practice outside of Japan, generally occurs around that date. It is generally the first important event of the year after New Years Day. It refers to the opening of a Kagami mochi, or to the opening of a cask of Sake at a party or ceremony are taken down to be eaten. Kagami Biraki, which literally means "Mirror Opening" (also known as the "Rice Cutting Ceremony"), is a traditional Japanese celebration that is held in many traditional martial arts schools (dojos) usually on the second Saturday or Sunday of January so all students will be able to attend. It was an old samurai tradition dating back to the 15th century that was adopted into modern martial arts starting in 1884 when Jigora Kano (the founder of judo) instituted the custom at the Kodokan, his organization's headquarters. In Japan Kagami Baraki started with a long morning session of zazen (kneeling meditation), and includes visits to the dojo throughout the day by well-wishers, ex-students, and local politicians. The day is ended with an especially intense workout followed by a long party attended by dojo members and honored guests from the community. After three or four hours of speeches, toasts, eating, and drinking, people demonstrate their kata. For non-local students this is usually the only opportunity in the year to receive a promotion. For old style teachers who don't officially charge for instruction, Kagami Biraki has special significance. It is a day for students to anonymously honor their teachers with cash gifts. Contributions are placed within identical envelopes with no contributor identification, and discreetly left in a pile for the teacher.

Keiko

Keiko means “practice”. In traditional Budo it implies focused diligent practice performed with an attitude of determination and perseverance. Budoka place a tremendous amount of significance on keiko as a tool in forging ones Shin or “spirit”. The first keiko of the New Year is important in Budo because it sets the tone for the level of training and commitment in the ensuing twelve months.

We as Nichiren Shu practitioners should be no less determined to make keiko a tool in forging our spirits for the coming New Year. The wonderful truth expounded by the Buddha in The Lotus Sutra is our guide to attain Buddhahood and save all beings by its merits. It was his transmission to the Four Great Bodhisattvas, specifically the Bodhisattva Jogyo that makes the Sutra accessible to all sentient beings in the Latter Age of Degeneration or Mappo. As brilliant and wonderful as the sentiment and imagery is in The Lotus Sutra, its purpose is lost on us without a practical means of applying it in this Saha world. Nichiren Shonin, who we believe to be a manifestation of the Jogyo Bodhisattva (Bodhisattva of Superior Practice), provided us with the key to access the infinite wisdom of The Lotus Sutra.

Nichiren Shonin showed us a way to practice in our daily lives what the Buddha preaches to the multitudes in The Lotus Sutra. The recitation of Namu Myo Ho Ren Ge Kyo is our essential practice. Through it we are provided the opportunity to access the Buddha Dharma and forge our spirits and those of all sentient beings. It is through practice that we actualize the Dharma attained by the Buddhas of the past present and future. It is through practice that we save all sentient beings. It is through practice that we learn to quench our desires and enjoy the quite unassuming joys of life. It is through practice that we study the immeasurable teachings of the Buddha. It is through practice that we attain the Path Sublime.

Let us in the coming New Year use Keiko to set the tone for putting our faith into action. May we with vigorous determination and perseverance forge our spirits by upholding:

NAMU MYO HO REN GE KYO!

 
With Gassho,

Cody Kroll

Shodaigyo Meditation

"The Great Reciting Practice"

Rai-Hai - (Prostration)

This is a full prostration before the Gohonzon. With your hands in gassho, bow and touch your forehead to the floor lifting your hands above either side of your head palms up.

Dojoge - (Meditation on the place of Enlightenment)

(Leader)

This place of enlightenment is as luminous as the gems of the net of King Sakra. All the Three Treasures of the worlds of the ten directions manifest themselves here. Now, we are before them. We bow to the Buddha's and worship their feet with our heads.

(Together)

Here the Buddhas attained Anuttara-samyak-sambodhi.
Here the Buddhas turned the Wheel of the Dharma.
Here the Buddhas entered into Parinirvana.

Veneration of the Three Treasures

(L) Honor be to the  Eternal Buddha Shakyamuni.
(T) We bow to the Eternal Buddha emanating the Buddhas of the worlds of the ten directions.
(L) Honor be to the teaching of equality, the one vehicle, the Lotus Sutra of the Wonderful Dharma.
(T) We bow to the Eternal Dharma establishing the teachings of the Buddhas of the worlds of the ten directions.
(L) Honor be to the reincarnation of Jogyo Bodhisattva our founder Nichiren Shonin the Great Bodhisattva.
(T) We bow to the Great Bodhisattva Nichiren Shonin, who manifested himself in this Saha-world as the appearance of Superior Practice Bodhisattva.

Joshingyo - (Enlightenment Heart Practice)* - 10min

  

•     Sit Straight - Sit in a stable and comfortable posture.

•     Breath - Breath in slowly, long, deep and strong breaths.

•     Visualize - Visualize that you are sitting in front of the Buddha and Nichiren Shonin meditating together. You are in a pure place, your body feels pure and light  and you feel safe and peaceful.

*This is a meditation to make your body and mind united and peaceful it is a form of meditation which is common to all schools of Buddhism. Sit in a comfortable and stable posture, whether that is sitting up straight in a chair, in the half-lotus,  full lotus posture, or on your knees in seiza. Your eyes should be relaxed and slightly unfocused with your gaze resting on a spot about two paces in front of you. Your left hand should rest lightly in your right hand with the tips of your thumbs touching. Hold your hands in this position in your lap against your abdomen just below the belly button. If the tips of your thumbs pull apart or your hands slip into your lap during meditation, check your posture, this helps alert you to the fact that you are getting distracted and should refocus. Focus your awareness on your breathing.  Rest your awareness at a point just below the navel, called the hara, and observe the breath as it expands and contracts your abdomen. Let your thoughts and feelings go, imagine them as passing clouds or floating leaves in a stream and stay with your breathing concentrating on your hara. If you get distracted with thinking or daydreaming, catch yourself and refocus on your breathing. This constant awareness of your breath trains you to be  mindful. This can be done for 5 minutes, 10 minutes or even longer as desired. In our practice Joshingyo is typically about 10 minutes. If you have trouble following your breathing, you can count your breaths from 1-10 or silently recite the Odaimoku with each breath. An example would be Namu on the in breath and Myoho Renge Kyo on the out breath, or some other combination that works for you.

Sho-Shogyo - (Chanting Odaimoku from your heart)* - 30min

•     Sit Straight - With your hands in Gassho sit straight and have your posture like that of the Buddha.

•     Chant - When you are chanting keep your voice tone level from your diaphragm.

•     Concentrate - When you are chanting concentrate on the heart, and then feel the power of the Buddha through the Odaimoku (Great Title).

*Open your mind to the teaching of the Buddha, Nichiren Shonin and Ancestors. In Nichiren Shu, we generally do not beat the drum on Namu, we use one beat for each of the five characters of Myo Ho Ren Ge Kyo. As the drumming gets faster, Namu also receives a beat as well. Start off very slowly and gradually increase the tempo, like a train building up steam. The beat will slow and rise again depending on how many cycles of Sho-Shogyo one wishes to do. The chanting will end by going from a fast tempo back down to a slow tempo and then gradually comes to a close. The last three rounds of Namu Myoho Renge Kyo should be slightly more drawn out. On the first of the last three cyles, Na and Mu should both receive a beat. On the second to last cycle, Namu receives a beat. On the last, Na and Mu both receive a beat.

Jin-Shin-Gyo - (The State of deep calmness in faith) - 10min

This practice is to bring together the great impressions and emotions of hearing the voice of the Buddha and feeling the compassion within our own bodies.

Kigan Eko - (Prayer)

(Leader)
In returning the compassionate benevolence of the Buddha, we respectfully designate the merits gathered in our reciting Namu Myoho Renge Kyo, the heart of Wonderful Dharma of the Lotus Flower Sutra, to strenghten the virtue of respecting and honoring justice, to bestow peace, prosperity, and happiness on all sentient beings, and to transforming this world into a pure land where all beings may enjoy eternal bliss.

May we sincerely repent of the wrong conduct we have committed and be successful in accumulating merit.

May we be serene, healthy, advanced in knowledge, and virtue, and industrious in our vocation.

May we endeavor and progress in the development of our Buddha-nature into Buddhahood.

May the spirits of our ancestors be seated on precious lotus flowers and attain enlightenment.

May the whole Dharma-world be blessed with the great compassion of the Buddha.

May this accomplishment of merits extend to all beings and together may we attain Buddhahood.

Namu Myoho Renge Kyo!

The Four Great Bodhisattva Vows

(L) Sentient beings are innumerable,
(T) I vow to save them all.


(T) Our evil desires are inexhaustible,
(T) I vow to quench them all.


(T) The Buddha's teachings are immeasurable,
(T) I vow to study them all.


(T) The way of the Buddha is unexcelled,
(T) I vow to attain the path sublime.

Ki-E - (Relying on the Buddha)

(L) With this body


(T) Until I attain Buddhahood


(T) I will strive to uphold


(T) Namu Myoho Renge Kyo


(T) Namu Myoho Renge Kyo


(T) Namu Myoho Renge Kyo

Rai-Hai - (Prostration)

This is a full prostration before the Gohonzon. With your hands in gassho, bow and touch your forehead to the floor lifting your hands above either side of your head palms up.

Five Practices of the Dharma Teacher in the Lotus Sutra

In the Lotus Sutra, there are five kinds of practices that we should perform.

    1. to receive and keep the Sutra in each one's body and mind

    2. to read the Sutra with the eyes

    3. to recite the Sutra

    4. to explain the Sutra to others

    5. to copy the Sutra.

In order to receive and keep the Lotus Sutra, you must have a heart to believe in the teaching. That fundamental heart is called "faith" (Shin) and "pray" (Nen). Having faith in the Lotus Sutra is that we take the teaching into our daily life and follow it. Therefore, we should not receive and keep the Sutra with a vague mind.

Reading the Sutra does not simply mean "reading" the letters of the Sutra but reading the Sutra with understanding. However, if you have read the Lotus Sutra, you may think that the Sutra is very difficult to understand. So some Nichiren-Shu temples hold study class on the Lotus Sutra to help you understand the Sutra more clearly. By participating in the class and listening to the minister's lectures, you will be able to understand the teachings of the Sutra that you didn't understand before.

Not only reading the Sutra with your eyes but reciting it with a loud voice is another practice. We usually recite chapter two (Hoben-pon) and chapter sixteen (Nyorai Juryo-hon) at temple services and at our daily family service in our homes. The reason why these two chapters are recited most often is the two chapters expound the most important teachings of the Lotus Sutra. Chapter 2 expounds that everyone is able to become a Buddha and chapter 16 expounds that Sakyamuni Buddha's life is eternal. But even if you recite other chapters of the Sutra besides chapters 2 and 16, it is also great reciting practice because every single letter of the Lotus Sutra is as valuable as the Buddha himself.

Next, when you achieve understanding of the Sutra, do not keep the merit in yourself only but try to transfer what you learn from the Sutra to your family, friends and people around you. It is said in the Lotus Sutra that by being transferred one after another, the merit that the fiftieth person receives is as great as the first one receives.

And there is a practice of copying the Sutra. You may copy the Lotus Sutra in Kanji characters or in English. Nichiren Shu is promoting a practice of copying Odaimoku.

Odaimoku (shown on the left in kanji) - practice of the Lotus Sutra in Mappo Period, Declining Latter Age of the Dharma.

Our founder, Nichiren Shonin aimed to save people living in this defiled time of Mappo, Declining Latter Age of the Dharma. He appealed to them to take a good medicine, Odaimoku, Namu Myoho Renge Kyo. Odaimoku was left by the Eternal Buddha for people of the Mappo Period and was revealed by Nichiren Shonin from the bottom of the scriptures of the Lotus Sutra. Nichiren Shonin wrote in "Kanjin Honzon Sho,"

'All the good deeds and virtues of the Buddha Sakyamuni are manifested in the title of the Lotus Sutra, that is, in the five letters: "Myo Ho Ren Ge Kyo." However sinful we may be, we shall be naturally endowed with all the deeds and virtues of the Buddha if we adhere to these five letters.'

He teaches us that the right practice in the Mappo Period is to keep and hold the Odaimoku, Namu Myoho Renge Kyo. By practicing so, we receive the greatest merit from the Buddha. Receiving and holding the Odaimoku is exactly equal to receiving and holding the Lotus Sutra, reciting the Odaimoku is equal to reciting the whole Lotus Sutra, and copying the Odaimoku is equal to copying the whole Lotus Sutra.

A question, "How many times should I chant the Odaimoku ?" is asked very often. Of course, the more Odaimoku you chant, the more merit you accumulate and the greater benefit you receive. But some people abuse this by saying, "If you do not chant Odaimoku 100 times or 1,000 times everyday, you will fall into hell." There is no authority to prove such a statement, and on the contrary, such a ridiculous statement perplexes people who have pure faith in the Buddha and Nichiren Shonin. No matter how many times you chant the Odaimoku , when you chant with faith, admiring the Buddha, respecting Nichiren Shonin and appreciating everybody around you from the bottom of your heart, your merit is truly equal to the merit of the Lotus Sutra consisting of 8 volumes, 28 chapters, 69384 letters. As long as your time permits, please try to chant Odaimoku from the bottom of your heart.

Morning and evening services at home

The most important practice at your home is morning and evening services. At the morning service, let us pray to the Buddha and Nichiren Shonin for our family's safety and best effort on their work and school, doing good deeds following the Dharma and contributing to other people in the community. At evening service, let us show our appreciation for our family's safety on that day.

One example of family service procedure is as follows (This is the same basic format that may be used for regular services at your local Temple):

    1. Invocation (Invitation to the Three Treasures to be present at this service)

    2. Kaikyo-ge (Opening Canon)

    3. Lotus Sutra Ch. 2 Hoben-pon

    4. Lotus Sutra Ch. 16 Juryo-hon (Jiga-ge)

    5. Chanting Odaimoku Namu Myoho Renge Kyo

    6. Lotus Sutra last part of Ch. 11 Hoto-ge (The difficulty in keeping this Sutra)

    7. Prayer

    8. Four Great Vows

    Sentient beings are innumerable; I vow to save them all.

    Our evil desires are inexhaustible; I vow to quench them all.

    The Buddha's teachings are immeasurable; I vow to study them all.

    The way of the Buddha is unexcelled; I vow to attain the path sublime.

   

    Ch. 2 (Hoben-pon) and Ch. 16 (Juryo-hon) are recited the most frequently; however, you may recite Ch. 12 Daibadatta-hon, whole Ch. 16, Ch. 21 Jinriki-hon (whole or from "Shobukkusesha") or Ch. 25 Kannon-gyo. Furthermore, it is a great practice to recite the whole Lotus Sutra from the beginning little by little everyday. You may choose which chapter to read by yourself.

There are two versions of the Lotus Sutra, one is the Japanese version and the other is the English version. You may recite either one.