Gongyo, Its History and Practices
(Original Source: World Tribune, 1/23/95; Update
added to "Modern Times" 6/4/02
"Current Format of Gongyo" excerpted from SGI-USA memo
PLN-020 5/14/02)
While Nichiren Daishonin emphasized the importance of daily reciting
the "Hoben" and "Juryo" chapters, he never
mentioned a specific format. Over the centuries, the format of
gongyo has changed several times. The following describes those
changes from the Daishonin's day to the present, to the extent
that they are known, based on information provided by Katsuji
Saito, the Soka Gakkai Study Department chief.
During the time of Nichiren Daishonin and Nikko Shonin
The only thing clear about the form of gongyo in the days of
the Daishonin and Nikko Shonin is that it consisted of the "Hoben"
and "Juryo" chapters. This can be ascertained from reading
the Gosho "Recitation of the 'Hoben' and 'Juryo' Chapters"
(The Major Writings of Nichiren Daishonin, vol. 6, pp. 3-14).
The recitation of the "Hoben" chapter did not stop with
the "ten factors" (the lines that are repeated three
times, ending in honmak kukyo-to) as it does today; it included
the longer verse portion that followed.
In addition, a phrase from the "Essential Meaning of the
Object of Worship for Observing One's Mind" (Gosho Zenshu,
p. 972) refers to the Daishonin's "morning and evening practice
of the Law." This indicates the Daishonin did gongyo morning
and evening while at Mount Minobu. It is not clear whether the
Daishonin practiced gongyo at other times, or at what specific
time of day.
Nikko Shonin, too, it seems, recited from the "Hoben"
and "Juryo" chapters ("On the Betrayal of the Five
Senior Priests," [Gosho Zenshu, p. 1616]). Another reference
to gongyo is in Nikko Shonin's transfer document to his successor,
Nichimoku Shonin, titled "On Articles Bequested by Nikko."
He states, "Nichimoku will be responsible for administrating
and maintaining Taiseki-ji and sites on its grounds such as the
Main Temple and our master's tomb and should perform gongyo at
those sites with the expectation for kosen-rufu." From this
we can see that gongyo was conducted at places like the Main Temple
and the Daishonin's tomb.
During the time of Nichiu, the 9th high priest (1409-82)
The practice of performing gongyo while moving from building
to building on the head temple grounds appears to have begun during
Nichiu's term. Priests would make the rounds --- from the Hondo
(Main Temple) to the Miei-do (Image Temple) to the place designated
for revering the heavenly deities, to the lodging quarters, etc.
--- reciting the sutra and chanting daimoku at each location.
At the Hondo, where the Dai-Gohonzon is thought to have been
enshrined, appreciation for the object of worship was offered,
and at the Miei-do, where images of Nichiren Daishonin and Nikko
Shonin were enshrined, appreciation for the Three Teachers was
offered. A prayer of appreciation for the heavenly deities (shoten
zenjin). was expressed at a place designated for this particular
prayer, and at the lodging quarters, it seems, prayers were offered
for the deceased. It appears that a prayer for the accomplishment
of kosen-rufu was also offered at the Miei-do.
In a record of Nichiu Shonin's words and behavior called "Various
Accounts of the Teacher Nichiu" (Essential Teachings of the
Fuji School, vol. 2, p. 140), there is reference to "gongyo
three times each day." The times at which these gongyo services
were performed seem to have been between the hour of the dragon
and the hour of the snake (between 8 and 10 a.m.), at the hour
of the horse (around noon) and during the hour of the dog (around
8 p.m.).
In addition, on p. 142 of the same document, we find record of
the content of what is referred to as morning gongyo --- possibly
ushitora gongyo, the early morning gongyo ceremony conducted at
the head temple between the hour of the ox (ushi) and the tiger
(tora) [between around 2 and 4 a.m.]:
A) Facing east toward the morning sky, recite the "Hoben"
chapter (through the ten factors), then the "Juryo"
chapter.
B) Facing the Gohonzon, recite the "Hoben" chapter
(including the long prose portion), then the "Juryo"
chapter.
C) In the Miei-do, recite the "Hoben" chapter (through
the ten factors), then the "Juryo" chapter.
It is thought that step B was conducted before the Gohonzon in
the Hondo. It is not clear whether step A was conducted in the
Hondo or somewhere outside, but it appears to have included an
offering or prayer of appreciation for the shoten zenjin, while
step B included an offering for the Gohonzon and step C, an offering
for the Three Teachers (Nichiren Daishonin, Nikko Shonin and Nichimoku
Shonin).
When priests did gongyo in their own lodgings, records indicate
that they practiced steps A and B as above, but that they omitted
step C, otherwise conducted in the Miei-do.
During the time of Nitchin, the 12th high priest (1469-1527)
The five-prayer format of gongyo became formalized during the
term of Nitchin, who served as high priest from 1482-1527. In
his work "On Reciting the Sutra at Each Temple," Nitchin
indicates that morning and evening gongyo were conducted while
making the rounds among various temples on the Taiseki-ji grounds.
This was first recorded as having taken place on the evening of
May 1, 1523, in which gongyo was conducted in the following manner:
A) At the Hondo, one recitation of the "Hoben" and
"Juryo" chapters, followed by 100 daimoku.
B) For the outdoor prayer (Temmiko), offering prayers of appreciation
to the shoten zenjin, one recitation of the "Hoben"
and ''Juryo'' chapters, followed by 100 daimoku.
C) At the Miei-do, one recitation of the "Hoben" and
"Juryo" chapters, followed by I00 daimoku, then three
recitations of the "Juryo" chapter, followed by 300
daimoku.
In each case, the "Hoben" chapter was recited only
through the ten factors. The next day, morning gongyo is recorded
as having been conducted as follows:
A) At the Miei-do, three recitations of the "Hoben"
and "Juryo" chapters followed by 300 daimoku.
B) For the prayer to the shoten zenjin, one recitation of the
"Hoben" and "Juryo" chapters, 100 daimoku.
C) At the Hondo, one recitation of the "Hoben" and
"Juryo" chapters, 100 daimoku.
D) Returning to the Miei-do, one recitation of the "Hoben"
and "Juryo" chapters, I00 daimoku.
Again, in each case, the "Hoben" chapter was recited
only through the ten factors.
Whether this pattern of morning and evening gongyo was conducted
every day is not clear. Nittatsu, the 66th high priest, suggested
that prayers of appreciation for the Gohonzon were offered at
the Hondo, while prayers at the Miei-do were offered for gratitude
to the Three Teachers and for the accomplishment of kosen-rufu,
and during the outdoor prayer, appreciation was offered for the
protection of the shoten zenjin. Nittatsu also suggested that
prayers for the deceased were offered at the priests' lodgings,
and that this formed the basis for today's five-prayer format
of gongyo. If we take this to be true, then it must also be true
that the tradition of offering five silent prayers was instituted
around this time.
During the time of Nissei, the 17th high priest (1600-83)
The five prayers came to be conducted in one location during
the time of Nissei, high priest from 1632-1645. In 1632, a new
Miei-do temple was built, which was designated the "Main
Temple of the High Sanctuary of True Buddhism." Furthermore,
during that time, the original Hondo and Miei-do were connected
to become one temple.
According to 66th High Priest Nittatsu, the practice of making
the rounds among the various temples to perform gongyo was discontinued
at that time and instead came to be carried out in the form of
five recitations of the sutra in the Reception Hall (Kyakuden).
During the time of Nichikan, the 26th high priest (1665-1726)
The practice of reciting the sutra five times in the morning
and three times in the evening was instituted. In a document by
Nichikan Shonin responding to a question from a lay believer,
he specifies the form in which gongyo is carried out at the head
temple:
Morning
First prayer: (offering to the shoten zenjin) --- The "Hoben"
(through the 10 factors) and the "Juryo" chapters.
Second prayer: (offering to the Gohonzon) --- The "Hoben"
(including the long prose portion) and the "Juryo" chapters.
Third prayer: (offering to Nichiren Daishonin) --- The "Hoben"
(through the 10 factors) and the "Juryo" chapters.
Fourth prayer: (offering of prayers for kosen-rufu) --- The "Hoben"
(through the 10 factors) and the "Juryo" chapters.
Fifth prayer: (offering for the deceased) --- The "Hoben"
(through the 10 factors) and the "Juryo" chapters.
Evening
First prayer: (offering to the Gohonzon) --- the "Hoben"
(through the ten factors) and the "Juryo" chapters.
Second prayer: (offering to Nichiren Daishonin) --- the "Hoben"
(through the 10 factors) and the "Juryo" chapters.
Third prayer: (offering for the deceased) --- the jigage is recited
three times.
Nichikan designated this form of gongyo --- five recitations
in the morning and three in the evening --- for a certain segment
of the laity.
Modern times
During the time of the first Soka Gakkai president, Tsunesaburo
Makiguchi, there was no set format of gongyo, as we have today.
Pious lay believers seem to have recited the entire "Hoben"
and "Juryo" chapters as priests did. But after World
War II, more people began to take faith in Nichiren Daishonin's
Buddhism due to the propagation campaign initiated by Josei Toda,
the second Soka Gakkai president. President Toda felt it necessary
to establish a practical format for practicing the Daishonin's
Buddhism based upon the spirit of jigyo keta (practice for oneself
and others). The format of gongyo consisting of five prayers in
the morning and three prayers in the evening, was thus created
through discussion between Mr. Toda and the high priest of Nichiren
Shoshu. This format was the standard for gongyo in the Soka Gakkai
from the late 1940's to 2002.
Before an official format was set, people did not know specifically
how to practice Buddhism, even though they had faith in the Daishonin's
teachings. Anyone who joins the Soka Gakkai is taught that doing
gongyo (practice for oneself) and propagating the Law (practice
for others) are the basis of Buddhist practice.
It was due to Mr. Toda's great wisdom and compassion that the
Soka Gakkai came up with a specific Buddhist rite to help its
membership practice the Mystic Law correctly and assiduously.
Current Format of Gongyo
[The revised
Silent
Prayers were announced in the World Tribune newspaper October
6, 2003.]
The SGI Board
of Directors, in consultation with the Soka Gakkai leadership,
has taken responsibility to establish the following standards
concerning the format of gongyo for all SGI organizations:
1.
Some SGI country-organizations have made the ability to do gongyo
one of the criteria for new membership. For such purposes, gongyo
shall mean recitation of the essential portions of the "Expedient
Means" chapter (part A), and the verse (jigage) section
of the "Life Span" chapter (part C), plus the chanting of daimoku
and offering of silent prayers.
2.
In cases where gongyo is conducted during a meeting, in order
to make the best use of the time available, and out of consideration
for nonmembers who may be participating, gongyo shall consist
of the recitation of the portion of the "Expedient Means" chapter
(Part A) and the verse section of the "Life Span" chapter (Part
C), plus the chanting of daimoku and offering of silent prayers.
In
a discussion about the format of gongyo with Soka Gakkai International
and Soka Gakkai leaders, the following points were made:
The
SGI standard for gongyo is the single recitation of the A and
C portions of the sutra, plus the chanting of daimoku and offering
of silent prayers. If people want to recite five prayers in the
morning and three in the evening in their own homes as their personal
practice, that is, of course, respectworthy.
Not
reciting the prose, or B section, of the "Life Span" chapter raises
the question of whether part of the message or teaching is being
left out. Actually, that is not the case. The verse, or C section,
repeats the message contained in B. The last line of the prose
section states: "At that time the World-Honored One, wishing to
state his meaning once more, spoke in verse form" (The Lotus
Sutra, trans. Burton Watson, p. 229). If one has time, it
is more valuable to spend it chanting daimoku—the primary
practice of the Daishonin’s Buddhism. There was a clear consensus
among all the SGI representatives to adopt the new format of gongyo.
[The
revised Silent
Prayers were announced in the World Tribune newspaper October
6, 2003.]
Living
Buddhism published an article in its June 2002 issue titled
"A Re-examination of the History and Meaning of Daily Buddhist
Practice (Gongyo)." The World Tribune also published an
article in its January 18, 2002 issue titled "The Essential
Nature of Gongyo." The following excerpts on gongyo and daimoku
were published in the May 2002 issue of Living Buddhism,
pp.8-9:
In
"The One Essential Phrase" Nichiren Daishonin explains the great
power and benefit of the primary practice of chanting Nam-myoho-renge-kyo.
In other works where he elucidates his teachings, he explains
the importance of reciting portions of the "Expedient Means" and
"Life Span" chapters of the Lotus Sutra. Together, chanting Nam-myoho-renge-kyo
and reciting portions of the Lotus Sutra comprise the primary
and supplementary components of daily practice before the object
of devotion, the Gohonzon. The following quotes from the Daishonin
and SGI President Ikeda address the importance of reciting the
sutra.
"Though
no chapter of the Lotus Sutra is negligible, among the entire
twenty-eight chapters, the "Expedient Means" 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, I recommend that you practice
reading the prose sections of the "Expedient Means" and "Life
Span" chapters." ("The Recitation of the ‘Expedient Means’
and ‘Life Span’ Chapters," The Writings of Nichiren
Daishonin, p. 71)
"I
have written out the prose section of the ‘Expedient Means’
chapter for you. You should recite it together with the verse
portion of the ‘Life Span’ chapter, which I sent you
earlier." ("Reply to the Lay Priest Soya," WND, 486)
"The
Lotus Sutra represents the bone and marrow of all the sacred teachings
of the Buddha's lifetime, and the verse section of the ‘Life
Span’ chapter represents the soul of the twenty-eight chapters
of the sutra. The various Buddhas of the three existences look
upon the ‘Life Span’ chapter as their very life, and
the bodhisattvas of the ten directions likewise regard the chapter’s
verse section as their eyes." ("Letter to Horen," WND, 516)
"In
light of all this, we can say that each morning, [when he recites
the verse section of the ‘Life Span’ chapter] the priest
Horen is sending forth golden-hued characters from his mouth.
These characters are 510 in number, and each character changes
into a sun, and each sun changes into a Thus Come One Shakyamuni.
They emit great beams of light that penetrate the earth and shine
upon the three evil paths and the great citadel of the hell of
incessant suffering." ("Letter to Horen," WND, 517–18)
"As
you know, chanting Nam-myoho-renge-kyo, or the daimoku of the
Lotus Sutra, is termed the ‘primary practice’ and reading
or reciting the ‘Expedient Means’ and ‘Life Span’
chapters is called the ‘supplementary practice’ or ‘supporting
practice.
"... The benefit
from carrying out the primary practice is immense. When you also
recite the ‘Expedient Means’ and ‘Life Span’
chapters, it has the supplementary function of increasing and
accelerating the beneficial power of the primary practice. Our
basic way of gongyo is to chant daimoku as its primary component
and recite the ‘Expedient Means’ and ‘Life Span’
chapters as the supplementary." (Lectures on the "Expedient
Means" and "Life Span" Chapters of the Lotus Sutra, Daisaku
Ikeda, pp. 16–17)
"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 recitation of
the ‘Expedient Means’ and ‘Life Span’ chapters
of the Lotus Sutra, the purpose of Shakyamuni Buddha’s advent
in this world. Of the sutra’s twenty-eight chapters, these
two represent ‘the essence of the theoretical teaching’
and ‘the essence of the essential teaching,’ respectively.
"During the Daishonin’s time, as well, his followers recited
these two chapters." (Lectures on the "Expedient Means" and
"Life Span" Chapters of the Lotus Sutra, Daisaku Ikeda, pp.
18–19)
More
details on the practice of gongyo.
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