What You Should Know:
The Practice of Nichiren Buddhism
In order to practice the Three Great Secret Dharmas and to follow the recommendation of the Lotus Sutra to "keep, read, recite, study, and copy" the sutra, Nichiren Buddhists regularly recite selections from the Lotus Sutra and chant the Odaimoku at the beginning and the end of the day in the presence of the Gohonzon (usually in the form of a calligraphic mandala). In doing so, we recall that the Eternal Shakyamuni Buddha, the living mirror of our buddha-nature, is continuously transferring the Dharma to us so we can awaken to the truth in every moment. By faithfully following this teaching and practice, Nichiren Buddhists make the cause that enables them to manifest the perfect wisdom and great compassion of the Buddha in all circumstances. This allows them to transform not only their own lives but also the lives of others so this world can cease to be a world of suffering and become a pure land of peace and tranquility.
The primary practice of Nichiren Buddhism is chanting Namu Myoho Renge Kyo. In reciting the Odaimoku, we are upholding the spiritual essence of the Lotus Sutra, which is the spiritual essence of the Buddha's teaching. Likewise, we become one with the Eternal Shakyamuni Buddha by upholding the Wonderful Dharma. This is the most important cause we can make. Just as a fertile field can produce a bountiful harvest of fruits and vegetables if the right seeds are planted in it, we can manifest the wisdom and compassion of a buddha if the seed of Buddhahood is planted in our lives. Our buddha-nature is like the fertile field that awaits the seed; Namu Myoho Renge Kyo is that seed. All the awakened qualities and merits spring from that seed, which we receive through our faith in the Lotus Sutra. That is why chanting Namu Myoho Renge Kyo, "I devote myself to the Sutra of the Lotus Flower of the Wonderful Dharma," is the primary practice of Nichiren Buddhism.
In addition to the primary practice, the daily practice of Nichiren Buddhism includes the auxiliary practice of reciting selections from the second and sixteenth chapters of the Lotus Sutra. In this way, we can keep the core teachings of the Lotus Sutra fresh in our minds and hearts so that we can benefit from their deep meaning and share their teachings with others.
The second chapter is called "Expedient" (Hoben in Sino-Japanese). It is the core of the Trace Gate of the Lotus Sutra, which teaches the One Vehicle. The first part of this chapter is recited because it contains the teaching of the ten suchnesses, the common ground of the realm of ordinary people and the buddha-realm. The ten suchnesses also form the basis for the theory of the three thousand realms in a single thought-moment. The ten suchnesses themselves are recited three times to express their connection to the threefold truth of emptiness, provisionality, and the middle.
The sixteenth chapter is called "The Duration of the Lifespan of the Tathagata" (Nyorai Juryo in Sino-Japanese). It is the core of the Original Gate of the Lotus Sutra, which reveals that Shakyamuni Buddha is the Eternal Buddha. In this chapter, the theory taught in the first half of the Lotus Sutra is actualized in the eternal life of the Buddha. The theory is also realized in the union of the Eternal Buddha with our own lives through our faith in the practice of Namu Myoho Renge Kyo. One may choose to recite the entire sixteenth chapter or, for the sake of brevity, to recite only the "Verses of Eternity" (the Jigage in Japanese), which summarizes the chapter.
The six perfections are another important element of Buddhist practice. From one perspective, they lead us to buddhahood. From another perspective, they describe the way of life of one who has achieved buddhahood. Nichiren Buddhism emphasizes the latter interpretation and views our ability to embody the six perfections as the fruit of our practice of Namu Myoho Renge Kyo. The more we actualize our capacity for buddhahood through the practice of Namu Myoho Renge Kyo, the more we will bring forth the qualities of generosity, morality, patience, energy, meditative absorption, and wisdom.
One way to illustrate this is through the analogy of a top. Just as a top spins on a single point, when we take faith in Namu Myoho Renge Kyo, it becomes the central point upon which our lives turn. If the point of the top remains steady, then the top will not wobble and can continue spinning. Similarly, if we consistently practice Namu Myoho Renge Kyo, our lives will manifest six perfections, which describe a way of life that is strong and centered.
The six perfections also help us to be honest about our practice. If our life no longer reflects the awakened way of the six perfections, our faith in Namuy Myoho Renge Kyo may be fading. We may not be dedicating ourselves to practice and keeping it in our hearts. We should examine our practice to ensure that we have not made it an empty routine or habit so that we do not find ourselves slipping into negative habits and qualities, such as stinginess, immorality, ill-will, indolence, distraction, and foolishness, instead of manifesting the good qualities of the six perfections. Keeping the six perfections in mind, we can honestly examine ourselves, recognize if we have turned from the world of buddhahood to the lower realms, and rededicate ourselves to Namu Myoho Renge Kyo. In this way, we do not depend upon the six perfections as the cause to attain buddhahood; rather, we take faith in Namu Myoho Renge Kyo as the primary cause so that we attain buddhahood and thereby manifest the six perfections naturally and joyfully.
The practice and fulfillment of Nichiren Buddhism begins with the primary practice of chanting Namu Myoho Renge Kyo. The primary practice is supported by the auxiliary practice of reciting passages from the sutra, as well as several other dedications, vows, and prayers. Finally, those who practice the Lotus Sutra this way will find themselves empowered to fulfill the six perfections to benefit themselves and others. Through these practices, the true spirit of the Buddha's teaching s- expressed as Namu Myoho Renge Kyo - will manifest itself in every aspect of our lives.
Daily Practice in the Home
Aside from reading books or articles online, you are probably most likely to encounter Buddhism at a temple, at a practice center, or at a small group meeting in a home. However, Nichiren Buddhism is focused on daily practice. Daily practice means home practice. Practice at temples and practice centers is aimed at helping people learn and practice Buddhism in their daily lives.
Ideally, Nichiren Buddhists perform morning and evening services before a home altar or butsudan. Butsudan means "Buddhist altar." The Omandala is enshrined in a butsudan, as well as the family's memorial tablets (plaques inscribed with the names of deceased family members). At the home altar, one enters sacred space and time, communes with the Eternal Shakyamuni Buddha, pays homage to the benevolent spiritual forces in the universe, and remembers one's ancestors and deceased relatives. We should never view our lives as isolated or separate from other beings, whether living or deceased, human or otherwise. Though it is all too easy to assume that we are separate and to lose ourselves in the lower realms, when we chant Namu Myoho Renge Kyo and recite the Lotus Sutra, we renew our connection to the Buddha, to our families, and all beings. In this simple practice, we can personally participate in the Assembly in Space of the Lotus Sutra every morning and evening:
Daily Service
Though the Odaimoku contains incalculable merit and upholds the truth that the Lotus Sutra conveys to us, Nichiren Shu Buddhists also perform a daily service in the morning and evening to further nurture and express appreciation for the seed of buddhahood that is Namu Myoho Renge Kyo. Home services are essentially the same as those performed at temples, though ministers also perform Buddhist liturgical hymns known as shomyo. Occasionally temple services will also incorporate the recitation of other passages from the Lotus Sutra or readings from Nichiren Shonin’s writings. Let us look at the elements of a regular morning and evening service as would be performed in a temple:
Verse on the Place of Awakening (Dojo-ge) This shomyo is performed at the beginning of a ceremony to welcome the Three Treasures by prostrating ourselves and raising them up by their feet.
Revering the Three Treasures (Sanbo-rai): This shomyo expresses our deep gratitude and reverence to the eternal and universally present Three Treasures of the Buddha, Dharma, and Sangha as we acknowledge their presence in our lives through our Buddhist practice.
Invocation (Kanjo). Here we honor all the important elements and personages of Nichiren Shu Buddhism and invite them to be present to us and to accept the heartfelt intentions expressed in our Buddhist practice. Whenever we practice Buddhism we should recognize that we never practice alone, but with all beings.
Verses for Opening the Sutra (Kaikyo-ge). These verses, traditionally read before reading any of the Buddha's teachings, express our sincere appreciation for the precious opportunity to to encounter and practice the Buddha’s teachings. In particular, we express appreciation for being able to encounter the Lotus Sutra, the merits of which are so boundless that it benefits all people, including those who at first do not understand and even those who reject it.
Chapter Two of the Lotus Sutra (Hoben-pon). This passage consists of the first prose section of the second chapter of the Lotus Sutra, "Expedients." It may be recited either in English for those who wish to assimilate the impact of the meaning of the Buddha's teaching or in Sino-Japanese for a less discursive form of contemplative recitation. This portion of the sutra emphasizes the transcendent nature of the Buddha's wisdom and how it goes beyond the more limited spiritual attainments the Buddha's disciples may have conceived. This passage leads into the Buddha's teaching of the One Vehicle, wherein he reveals that the aim of all his teachings is for all people to embark upon the One Vehicle to Buddhahood, perfect and complete awakening. This passage also includes the recitation of the ten suchnesses, the aspects of the reality of all things to which Buddhas are awakened. This part is repeated three times to acknowledge that all aspects of reality conform to the threefold truth. That is, they are empty of a fixed independent nature, they are nevertheless provisionally existent in accord with causes and conditions, and they are all expressions of the middle way that transcends the extremes of being and non-being.
Chapter Sixteen of the Lotus Sutra (Juryo-hon, Jigage). Either the entirety or just the verses of the sixteenth chapter of the Lotus Sutra, "The Duration of the Life of the Tathagata" may be recited in either Sino-Japanese or English for the same purposes described under Chapter Two. This passage expresses in verse form the Buddha's teaching that his awakening is not restricted by time or space, revealing himself to be the Eternal Shakyamuni Buddha. As such, he is a constant spiritual presence leading us to the perfect and complete awakening of buddhahood.
Directing Our Intention (Unzo) or Founder’s Teaching (Sokun). After reciting passages from the Lotus Sutra, we may preface the chanting of the Odaimoku with either the words for directing our intention or a selected passage from Nichiren Shonin's writings. The words for directing our intention summarize all the spiritual benefits conferred by the Odaimoku. The passages from Nichiren's writings are meant to admonish or edify us in our Buddhist practice and daily life.
Recitation of Odaimoku (Shodai). All the other parts of the daily service may be considered a setting for the spiritual jewel that is Odaimoku. This is the main practice of the service to which everything else leads or from which it stems. Through the Odaimoku we express our utmost faith and joy in receiving the teaching of the Lotus Sutra and thereby plant the seed of Buddhahood in our hearts so that we and all beings can be assured of perfect and complete awakening.
Difficulty of Retaining the Sutra (Hoto-ge). This is a brief passage from Chapter Eleven of the Lotus Sutra, "Beholding the Stupa of Treasures." This passage explains that in upholding the Lotus Sutra by reciting it and the Odaimoku we have performed a most praiseworthy act, thereby earning the congratulations of the buddhas and their assurance of our quickly attaining buddhahood.
Dedication of Merit (Eko). In keeping with the selfless compassion at the heart of the Lotus Sutra, we do not keep the merits of our practice to ourselves. Instead, we dedicate these merits to the Three Treasures and all sentient beings. In addition, the dedication of merit is an expression of our intention as Buddhist practitioners to cultivate an attitude of loving-kindness and well-wishing, purify our minds, acknowledge our debts of gratitude, and find ways of bringing benefit to all.
Four Great Vows (Shiguseigan). The service ends with the four great vows taken by all bodhisattvas as expressions of their intention to attain buddhahood and liberate all beings. These vows are, of course, impossible to fulfill as a finite self, but through practicing the Lotus Sutra we can transcend the limited ego and awaken to the ocean of boundless compassion that transcends self and other, and thereby fulfill all of the vows.
Threefold Refuge (Sanki). This shomyo expresses reliance on the Three Treasures of Buddha, Dharma, and Sangha, and the vow to strive for spiritual diligence.
Farewell (Buso). This shomyo expresses the wish that all the buddhas, bodhistattvas, and guardian deities assembled at the place of practice will return to their abodes and always watch over us.
The Home Altar
The home altar should be set up as follows :
If the altar is entirely contained within its cabinet, the Gohonzon (whether a mandala, set of statue, or a combination of these), should be enshrined on the rear wall and should be just above eye level. If the home altar is a table or series of shelves, the Gohonzon should be placed on the highest point and against the wall. In either case, nothing should be above or behind the Gohonzon. If there is a statue of either Shakyamuni Buddha or Nichiren Shonin in addition to the Omandala, the statue should be placed just below and in front of the Omandala. If both statues are present, the statue of Shakyamuni Buddha will be immediately in front of and just below the Omandala, and the statue of Nichiren Shonin will be placed just below and in front of the statue of Shakyamuni Buddha. Statues of other guardian deities or bodhisattvas should be placed below and to the sides of the Omandala. The Gohonzon (whether the Omandala or some other depiction of the Focus of Devotion) must have the Eye Opening Ceremony performed before enshrinement. Any other statues enshrined with the Gohonzon should be approved by s minister, and then have an Eye Opening Ceremony.
If one has ancestral tablets (ihai in Japanese), a family ancestral record book (kakocho in Japanese), or both, these should be placed below and to the sides of the Gohonzon and any other statues.
Below the ancestral tablets and record books, one should arrange the daily food offerings, the daily water offering, fresh flowers, candles, and an incense burner: The incense, the candle, and the flowers are traditionally said to represent the Buddha, the Dharma, and the Sangha, respectively. The incense burner is usually in the center flanked by the flowers on the left and the candle on the right as one faces the Gohonzon. Alternatively, the incense burner can be flanked by two candles with flowers on both sides of that arrangement. The water offering and an offering of cooked rice - a staple food item in Japan, the rice offering is optional elsewhere - usually go behind the incense burner on the left and right, respectively. Traditionally, offerings of fruit and vegetables go behind the flowers on the left, and cooked items go behind the candle on the right. One may also wish to have a bell, either on or below the home altar.
Along with the Buddhist prayer beads (juzu in Japanese), this arrangement is designed to involve all the senses when we take the posture of prayer and respect with our bodies (gassho in Japanese) and praise the Wonderful Dharma with our voices through chanting Namu Myoho Renge Kyo and reciting from the Lotus Sutra. The candlelight offers a pleasant natural light for the eye, the bell offers pleasing sounds for the ear, the incense offers pleasing fragrances for the nose, the prayer beads provide something pleasant to touch, the food offers something pleasant to taste, and the Gohonzon enables us to focus our mind upon the Eternal Buddha.
The practice of Nichiren Buddhism is very holistic and active. While it certainly has a contemplative dimension, the practice involves all of our senses, not just the mind or heart. It is also a practice that is meant to be done both at the beginning and end of the day so we can set up a rhythm in our lives centered on the realm of buddhahood. Finally, it is a practice that is home-based. Thus, the practice of Nichiren Buddhism is specifically tailored to our daily lives, not something that is only practiced once a week in a temple. We don't feel as though we are "setting aside time to do our practice, but rather, our practice is a natural part of our daily life. Nichiren Buddhism is not separate from our daily lives; rather, it is a practice that transforms us and allows us to manifest the pure land of the Buddha in every aspect of our lives at all times and in all places.
Sangha Practice
You can join with a larger assembly of fellow members in faith by coming to the temple for services and other activities. In the sacred atmosphere of the temple, one can abide in the presence of the Gohonzon of the temple and take part in the sacred, solemn power of the temple services with one's friends in faith. The temple and its services and activities are arranged to allow one to more fully experience the beauty and power of Nichiren Shu practice among the greater community of Buddhists. At the temple, the mind, heart, and spirit of all those assembled are lifted up through the offering of prayers, song, and incense, and most importantly the congregational chanting of the Odaimoku.
The Buddha taught that spiritual friendship with fellow practitioners should be considered the whole of the spiritual life when one of his followers suggested that it was only half of the holy life. That is why the community of those who uphold, practice, and pass on Buddhism is the third of the Three Treasures, the Sangha. In the Sangha, one can encourage and be encouraged, inspire and be inspired, and cultivate together the virtues of generosity, loving-kindness, compassion, sympathetic joy, and patience that should then be extended to all beings. It is, therefore, a vital part of Buddhism to seek out a healthy and uplifting Sangha with which one can practice.
Sunday Services
Sunday services are much like the daily service explained above, except that the ministers can add elements to the service in which they have received special training, such as the liturgical hymns. These hymns, called shomyo, are part of the great legacy of Buddhist practices that go back to India. At some temples, one may also find a large taiko drum and small hand drums used to accompany the chanting of Odaimoku.
Bells and other percussion instruments are used to indicate the parts of the service and to maintain a steady harmonious rhythm during the chanting of the sutra. At Sunday services, there is also an opportunity for the members of the congregation to come before the altar and offer incense to the Buddha and make offerings to express their gratitude and joy. After the service, the minister usually gives a short Dharma talk in which he or she will share the teaching of the Buddha and show how these teachings can help us in our daily lives.
Other Services
In addition to regular services, other services are held at the temples to commemorate different holidays and milestone events in people's lives. These services can include blessings for newborn babies, the taking of the precept to uphold the Odaimoku as a new member of Nichiren Shu (called Jukai), weddings, special prayer services for healing and protection (called Kito), and the ordination service (called Tokudo) for those who want to begin training to be a minister, among others.
Solemn occasions such as funeral and memorial services are also performed by ministers at a temple. Nichiren Shu ministers are strongly committed to the needs of a member's family during such difficult times, assisting and supporting the family of the deceased in arranging funeral and memorial services.
Other Sangha Activities
The essential practice of Nichiren Buddhism is to express one's faith and joy in the Wonderful Dharma by chanting Odaimoku. This is also how we plant the seed of buddhahood in ourselves and others. The daily service and temple services are practices that support this one primary practice. There are also other activities that Nichiren Shu temples and practice groups may offer to help sow and nurture the seed of Buddhahood which is Namu Myoho Renge Kyo. Some of those activities are:
Shodaigyo Meditation. This form of practice is unique to Nichiren Shu. The essence of Shodaigyo meditation is to sit together quietly concentrating and clearing one's mind. With tranquil minds, practitioners then begin chanting Odaimoku to the rhythm set by the taiko drum. The tempo begins very slowly as the recitation of the Odaimoku emerges from the silence, and then gradually becomes more rapid before slowing down again sid returning to silence. There is then a second period of silent sitting during which faith is deepened through quiet contemplation of the Odaimoku.
Yoga or Sitting Meditation. Some temples or practice groups may offer the more generally known practices of stretching (hatha yoga) and silent sitting in the spirit of the Odaimoku and the “Sudden and Perfect” tradition of tranquility and insight practice (in Japanese, Endon Shikan).
Shakyo or Shabutsu. These are the practices of copying passages from the Lotus Sutra, or copying images of the buddhas and bodhisattvas, respectively. In Nichiren Shu, this is treated as a meditative practice. For those who are not confident calligraphers or artists, this is usually done by tracing over an original. In any case, it is a practice done together in silence and with great care and appreciation for the Lotus Sutra whose words and images we are copying.
Study Class. Nichiren Shonin taught us that without faith, practice, and study there is no Buddhism. Thus, another important activity at temples is the study of Buddhism generally, of the Lotus Sutra in particular, and of Nichiren Shonin's writings that clarify and underscore the essential points of the Buddhism of the Lotus Sutra for the people of this age.
Dharma School for Youth. Some temples also offer programs for the young to learn about Buddhist teachings, practices, and arts that will help them grow up with a knowledge and appreciation for the values and insights of the Buddha's teachings.
Outreach. Finding ways to invite others to the Sangha's activities is also a Sangha activity. This can take the form of hosting a booth at a community event; holding an open house at the temple or practice center; helping to create and maintain a website for the Sangha; or simply inviting family members, friends, or co-workers to temple services and activities whenever an invitation would be appropriate and welcome. Outreach is not forcing our teachings or practices on others, but is always an expression of our compassion by humbly and gently sharing our practice with others and letting them know they are welcome at our meetings and events.
Retreats, Dharma Conferences, and Workshops. There may also be occasions when a temple, practice group, or several groups working together offer extended retreats, conferences, or workshops where one can practice for a week or weekend. These are precious opportunities to get more in-depth training in the teachings and practices of Nichiren Buddhism.
Pilgrimages. Another activity that can be undertaken by dedicated members is a group pilgrimage to visit the important Nichiren Shu sites and temples in Japan, especially Kuonji Temple at Mount Minobu or Ikegami Honmonji Temple in Tokyo. Please check with your local temple or priest for the next opportunity to go on such a pilgrimage.
Apart from pilgrimages, members are also always encouraged to visit other Nichiren Shu temples. Different temples and practice groups have different schedules, so please check their website or call and inquire about their schedule and appropriate times for participating in services, practice sessions, or study groups.
Becoming a Member
Anyone can visit a Nichiren Shu temple or practice group to attend regular services or participate in other activities; you do not have to be a member. In fact, we gladly welcome visitors who wish to learn more about the teachings and practice of Nichiren Shu Buddhism. Once you have had the chance to visit and practice with a temple, or you have otherwise learned about Nichiren Shu from books or online sources, you may come to feel that a Nichiren Shu group is the right Sangha for you. When this happens, you will want to learn about becoming a member of Nichiren Shu. This section addresses the concrete steps involved in joining the Sangha of Nichiren Shu believers.
Becoming a member of Nichiren Shu begins when one approaches one of the ministers and asks if one can join. Usually, the minister or other members will not solicit membership from you. While we invite people to our temples and activities, it is better for a prospective member to show their own initiative in wanting to commit to Nichiren Shu Buddhism. Once you approach a minister, she or he will most likely want to work with you for a time, typically six months though perhaps somewhat longer. During that time, the minister will help you begin a daily practice if necessary and will teach you more about the teachings and customs of Nichiren Shu. During this period you will get a more exact concept of the particulars of Nichiren Shu and will become accommodated to its specific practices. At the same time, the minister and other members will get to know you better. At the end of this time, the ministers will know whether you are ready to take the precept of upholding the Odaimoku (Jukai) with full understanding and sincerity; you will know whether you still feel that you wish to commit to taking the precept from our Sangha and becoming a member of Nichiren Shu.
If you do decide to commit to the practice of Nichiren Shu and the minister has determined that you are ready, you will then participate in the Entering Faith and Returning to Rectitude Ceremony. The key part of this ceremony is the bestowal of the precepts, wherein you will agree to keep the Wonderful Precept to uphold the Lotus Sutra, the Great Mandala, and the Odaimoku. In most cases, this part of the ceremony is followed by the bestowing of the Great Mandala (usually the Shutei Gohonzon) upon the new member by the minister.
Once you are a member of Nichiren Shu, it is expected that you will make efforts to learn and practice together with the minister and the other members by attending regular services and other activities, as well as to maintain your own practice at home. You will also be expected to maintain your membership at your local temple or practice group by paying whatever dues have been set for the maintenance and upkeep of that group. If you truly value the Buddha Dharma and wish to put into practice the generosity of spirit that Buddhism aims for, you may also contribute more, whether in time, money, or the donation of other resources. Such generosity helps the temple and Nichiren Shu as a whole carry on its work of upholding and propagating the Lotus Sutra and Namu Myoho Renge Kyo.