Why do we chant Nam-myoho-renge-kyo AND gongyo? What is the purpose of gongyo?

[Kyoshi89]

 Once again, I would LOVE to see everyone's response to this one.

The purpose of this question to so that we can share our knowledge as to why we chant gongyo along side daimoku and its purpose. So, why don't we just chant daimoku? This was a question asked by one of my youth division and deserves a deeper response than what I have given, as this is a very important part of our practice. If anyone has any resource information or books to read that cover this subject in a chapter, it would be really appreciated if those who knew of any to post them.

-Kyoshi

[buku]

Since I am not an SGI member, I will not answer here but if you you like, you can e-mail me and I will help you with an answer. I believe my answer will be different than your SGI Study Department's and you can write the SGI Study Department and they will supply you with an answer and then you can compare our answers. Hint: Please review The Three Truths and The Three Buddha Bodies.

Buku  
 
Illarraza@yahoo.com

[Kyoshi89]

So, this blog isn't that popular. But, I'm going to post what it means as my research has found. It is important, I believe, that we practice without blindness, and that we should know our practice inside and out.

What is Nam-myoho-renge-kyo?

Nam myoho renge kyo is the "mystic" law. When the term "mystic"
is used within Buddhism, it only means that it cannot be completely
understood by humanity. It represents a force within nature, the universe, and is present in all life, thusly, all life is a manifestation of this law. It is also the underlying principle contained in Buddhism's highest teaching, the Lotus Sutra.

But, what does it mean..?

 On the very surface, Nam-myoho-renge-kyo means "Devotion to the mystic law of the lotus sutra." Myoho renge kyo" also happens to be the title of the lotus sutra. But when looking deeper, you see the significance of this particular sutra, as follows:

NAM(namu)- Quite simply means, "devotion." When one devotes oneself to Buddhism with the three fundemental practices of "faith, practice, and study," one awakens their innate Buddhahood, which exists within oneself and is achievable by all living beings.

MYOHO- The "mystic" law. Nichiren writes(simplified), " It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express." Further more, he stated, "When we look into our own mind at any moment, we perceive neither color nor form to verify that it exists. Yet, we still cannot say it does not exist, for many differing thoughts continually occur." Life is elusive, so much so that if one were to think of an environment that cannot support life, life indeed will find its way to flourish. This persistance is the very thing that myoho represents. Yet, it is neither existence nor non-existance, but the mysterious force that exists within both.

RENGE- Literally, "lotus flower." The lotus flower represents the law of cause and effect, a law that permeates through out the universe. Because the lotus flower blooms and seeds simultaneously, the lotus flower was chosen to represent this law. Once an action is made, an effect is bound to occur. These affects will occur when we meet the right environmental circumstances. Chanting Nam-Myoho-Renge-Kyo is the deepest cause we can make in order to produce our desired effect.

KYO- Sound or teaching. This is how Shakyamuni traditionally instructed--through the spoken word, which is heard. Through chanting Nam-myoho-renge-kyo, one creates a sound that permeates the universe and ones own inner being, ones buddhahood. Sound in science has been explained and discovered to heal the body, calm, relieve stress, and so on and so forth. So, when one focuses on a particular sutra that represents all that is and isn't, exists and does not exist, and the force that is behind them, one aligns themselves to create a change within there lives, within themselves, and within ones environment as Nam-myoho-renge kyo represents them, as well as the the affect that results in chanting this ultimate sutra.

What is gongyo?

Gongyo is the Hoben and Juryo Chapters(2 & 16) of the Lotus Sutra, Shakyamuni's greatest teachings.

Most of us recite the Lotus Sutra during gongyo without a clear, precise understanding of its words. Its essence, however, lies within the depths of our lives, in the realm of the unconscious mind, where we can grasp the ultimate meaning of the Lotus Sutra. Reciting the Lotus Sutra enables us to praise the Gohonzon with our entire being and assists us, as we chant daimoku, in becoming one with the object of worship. Through the practice of gongyo we can experience the inexhaustible life force of Buddhahood which rises from the depths of our being.

The word Hoben (literally translates as "means") here indicates preparatory teachings which are meant to lead people to the true teaching. To illustrate, they function like a bus, car or train carrying us from home to school or office. If study or work is the destination, then hoben is the means of getting there. Since both study and work are vital to improve life and be able to live a more truly human existence, these "means" are very important, indeed. .

In the Hoben chapter Shakyamuni begins to impart his enlightenment to his disciples. He reveals for the first time that all people have equal potential to attain Buddhahood. In the Juryo chapter he declares that he actually attained Buddhahood before this lifetime-in the distant past called gohyaku jintengo. By revealing his own Buddhahood to be of such long duration, he points to the Buddha nature eternally inherent in all human beings. Nichiren Daishonin taught that Nam-myoho-renge-kyo is the Law.
   Shakyamuni revered to attain Buddhahood in the distant past of gohyaku-jintengo. By reciting the Juryo chapter, we are praising the great power of Nam-myoho-renge-kyo, and by reciting the Hoben chapter, we express the belief that this power of Nam-myoho-renge-kyo, which is inherent in our lives, will become manifest and lead us toward Buddhahood. With this expectation deep in our lives we praise the supreme Law, Nam-myoho-renge-kyo.

[ansanna]

Well , I learnd that for the Hoben chapter , it consists on how a Buddha would perceive the reality or the true entity of all phenomena , which consists on the interconnection of the ten factors , and by reading the ten factors 3 times is to perceive the reality from the 3 truths of emptiness, transitory existence and the middleway. But then this is truth that shared between Buddha and Buddha ( or the enlightened minds ).

and in the Juryo chapter, is to awaken our own Buddha nature, which with us since the time without begining.  And the original vow of the Buddha appearing to our world " At all times I think to myself. How can I cause living beings to gain entry into the unsurpassed way and quickly acquired the body of a Buddha?'
if you read it as a 3rd person, then you are in the path of practice
but the moment you start to read it as the 1st person, you are already sharing the bodies of the Buddha, your mind, speech and deeds are now aligned with the Buddha , and you are at the moment experiencing the state of Buddhahood

Of course you could be experiencing all the above during your chanting of daimoku, but the gongyo part provide your the background to the woring principle of the Lotus Sutra to appreciate the doctrine

[buku]

Gongyo is the reality of the Trikaya or the Three Bodies of the Buddha in one. The Hoben-pon is the reality of the historical [Manifestation Buddha] specifically and our manifestations generally. The Jiga-ge is the reality of the Reward Body of the Buddha, the reality of the Buddha's eternal wisdom and compassion [specifically] and ours generally. The Daimoku is the Dharma Body of the Buddha specifically and ours generally. They do not exist as separate aspects of reality. They only have ultimate meaning as a unified whole.

Buku

[goldendragon]

Dear all:

I am new here and I am thrilled to be part of your community. I am an SGI Buddhist member in Panama City, Republic of Panama, and I would like to share what I have learned in discussions and gatherings.

Daily gongyo brings balance to ones life. It prepares you for the challenges ahead each day, and at night it gives you a moment to breathe, reflect and give thanks for the good, the bad and the lessons received. When you forget daily gongyo you start skiping beats, suddenly you are out of tune and you are not dancing at the same pace, rythim as everyone else. When you forget daily gongyo you also start forgetting important things to do and take care of. Then you forget about the important people that surround and support you and before you know it you have alienated almost everybody because of your attitude. Butsudan starts collecting dust (so as your life) and you become more sullen and drift away froom what usually excited and made you happy. So in short, daily gongyo provides focus, balance and attention.

Daimoku is the core of the practice. When you chant "with your whole heart and sincerely" you will reap the full benefit of your chanting. Also remember to look at "myoho" directly and not do anything distracting (read, for example) while you chant. It is important to be focused and not lose concentration over little things. You can chant five minutes or five hours or more, but you can establish a constant 1-hour practice and try to stick to it as much as possible.

I hope my comments help all, thanks.

Jeannine