gongyo- the welspring of life force

hi all, gongyo is a quintessential part of our practice.
this is a ceremony in which we connect our microcosm with the macrocosm of the universe. by doing gongyo regularly we develop a very strong engine (of life force) from where we can draw lots of energy and wisdom to carry out our work.
i personally like one analogy for gongyo. it is:
gongyo is like a salt in dish. while dish is nam myoho renge kyo.
we can have dish without salt but tell me isn't it taste better with appropriate salt in it??
anyways, doing gongyo is important but doing it correctly is as much important.
we all have a liturgy book in which some excerpts of 2nd and 16th chapters are given which we recite in morning and in evening.
liturgy in itself is self- explanatory, explaining the basic pronunciation.
during my practice i found there are certain parts and words where people do more mistakes.
i would touch upon them only.

1.) before goin further lets clear that there is a difference between S & SH. (SANMAI and shoho)PRONOUNCE PROPERLY.
2.) DIFFERENCE BETWEEN J AND Z . NIJI SESON, ZO.
I Know you must be thinkin that these are the things which everyone knows.i agree but i have seen members which do mistakes while pronouncing these words.

3.) if there is any inverted crescent between two words. then the last alphabet of first word willbe silent. Sho But Chi E

in liturgy between this two words inverted crescent is placed. so "t

"would be silent. it will be pronounce like Bu' Chi.

4.) now as it is there in liturgy as well, rhythm is very important in gongyo. to maintain steady rhythm the classical chinese symbols are given over words.

this acts as a beat. so if any word has 1 symbol it means there is only 1 beat and it need to be completed in a single beat.
exception is SHARI(of 2nd chapter) which inspite of having 2beats will be pronounced as a single beat.

i hope that it will be of some help to you. i would love to get your feedback on this.
thankyou.

Part A
THE 2ND CHAPTER. (HOBEN) PROSE FORM

Myoho renge kyo -- The wonderful Law of the Lotus Sutra
Ho ben pon dai ni: Skillful Ways
Ni Ji Se Son -- There the World Honored One
Ju San Mai -- Quietly came up
An Jo Ni Ki -- From his samadhi
Go Shari Hotsu -- And said to Shariputra:
Sho Bu' Chi E -- The wisdom of the Buddhas
Jin Jin Mu Ryo -- Is profound and cannot be measured
Go Chi E Mon -- Its gate is hard to understand
Nange Nan Nyu -- And difficult to enter.
Is Sai Sho Mon -- No Shravaka-Disciple
Hyaku Shi Butsu -- Or Self-taught buddha
Sho Fu No Chi -- Can understand it.
Sho I Sha Ga -- Why is that? (because!)
Butsu Zo Shin Gon -- the [present] Buddhas attended on many
Hyaku Sen Man Noku -- hundreds of thousands of billions
Mu Shu Sho Butsu -- Of [past] Buddhas,
Jin Gyo Sho Butsu -- And practiced the many teachings
Mu Ryo Do Ho -- Of those Buddhas bravely and energetically
Yu Myo Sho Jin -- To their far-flung fame till they attained
Myo Sho Fu Mon -- The profound Law
Jo Ju Jin Jin -- Which you've never heard before,
Mi Zo U Ho -- And also because they are exposing
Zui Gi Sho Setsu -- The Law according to the capacities
I Shu Nan Ge -- Of all living beings a way that the intention is hard to understand
Shari Hotsu -- Shariputra!
Go Ju Jo Butsu I Rai -- Since I became Buddha, I also
Shu Ju In Nen -- Have been stating various teachings
Shu Ju Hi Yu -- With different stories of previous lives,
Ko En Gon Kuyo -- Various parables, and various similes.
Mu Shu Ho Ben -- I have been leading all living beings
In Do Shu Jo -- With countless expedients
Ryo Ri Sho Jaku -- In order to save them from materialism,
Sho I Sha Ga -- Because I have the power
Nyo Rai Ho Ben -- To employ skills,
Chi Ken Hara Mitsu -- And the power to perform
Kai I Gu Soku -- The Paramita (reached goal of wisdom) of insight
Shari Hotsu -- Shariputra!
Nyo Rai Chi Ken -- The insight of the Tathagatas
Ko Dai Jin Non -- Is wide and deep.
Mu Ryo Mu Ge -- They have all the [states of mind
Riki Mu Sho I -- Towards] countless [living beings],
Zen Jo Ge Da's' San Mai -- unchecked [intelligence], powers,
Jin Nyu Mu Sai -- Fearlessness, dhyana-concentrations,
Jo Ju Is Sai -- Liberations and samadhis. They entered
Mi Zo U Ho -- Deep into no limits, and attained the Law which you've never heard before
Shari Hotsu -- Shariputra!
Nyo Rai Nyo Shu Ju Fun Betsu -- The Tathagatas divide the Law
Gyo Ses Sho Ho -- Into various teachings, and state
Gon Ji Nyu Nan -- Those teachings so gently and skillfully
Ek Ka Shu Shin -- That living beings are delighted.
Shari Hotsu -- Shariputra!
Shu Yo Gon Shi -- In short, the Buddhas attained
Mu Ryo Mu Hen -- The countless teachings
Mi Zo U Ho -- Which you've never heard before
Bus Shitsu Jo Ju -- No more
Shi -- Will I say
Shari Hotsu -- Shariputra
Fu Shu Bu Setsu -- Because the Law
Sho I Sha Ga -- attained by the Buddhas
Bus Sho Jo Ju -- Is the highest Truth.
Dai Ichi Ke U -- Rare [to hear] and hard
Nan Ge Shi Ho -- To understand.
Yui Butsu Yo Butsu -- Only the Buddhas attained
Nai No Ku Jin -- The highest Truth, that is

Sho Ho Jis So -- The Reality of All Things
Sho I Sho Ho -- In regards to:
Nyo Ze So -- Their appearances (form? shape? size? ) as such,
Nyo Ze Sho -- Their natures (essence) as such,
Nyo Ze Tai -- Their embodiments (present incarnation) as such,
Nyo Ze Riki -- Their powers (potentiality also possibilities) as such,
Nyo Ze Sa -- Their activities (function or role) as such,
Nyo Ze In -- Their primary causes (obvious cause) as such,
Nyo Ze En -- Their environmental causes (process) as such,
Nyo Ze Ka -- Their effects (latent or hidden effect) as such,
Nyo Ze Ho -- Their requital (final outcome or return) as such,
Nyo Ze Hon Ma' Ku Kyo To -- And the combination of these [factors] as such (over and over again)


Part C

THE 16TH CHAPTER. (JURYO) VERSE FORM (JIGAGE)

Myo ho renge kyo - The Sutra of the Lotus of the Wonderful Law - 16th Chapter.
nyo rai ju ryo hon, dai ju roku - the duration of Life of the Tathagata (Many Treasures).
Ji ga toku bu'rai -- Since I became a Buddha
Sho kyo sho ko shu -- It is many hundreds of thousands
Mu ryo hyaku sen man -- Of billions of trillions
Oku sai a so gi -- Of asankhyas of aeons (many many years).
Jo sep po kyo ke -- For the past countless aeons
Mu shu oku shu jo -- I have been stating the Dharma
Ryo nyu o butsu do -- To hundreds of millions of beings
Ni rai mu ryo ko -- To lead them into the Way to Buddhahood
I do shu jo ko -- In order to save [perverted] people,
Ho ben gen ne han -- I expediently show my Nirvana to them
Ni jitsu fu metsu do -- But In reality I never pass away.
Jo ju shi sep po -- I always live here and preach the Law.
Ga jo ju o shi -- Although I always live here
I sho jin zu riki -- With perverted people
Ryo ten do shu jo -- I disappear from their eyes
Sui gon ni fu ken -- By my supernatural powers
Shu ken ga metsu do -- When they see me seemingly pass away,
Ko ku yo shari -- they make offerings to my relics
Gen kai e ren bo -- they adore and admire me,
Ni sho katsu go shin -- they become devout, upright and gentle,
Shu jo ki shin buku -- And wish to see me
Shichi jiki I nyu nan -- With all their hearts
Is shin yok ken butsu -- Even at the cost of their lives.
Fu ji shaku shin myo -- So I reappear on Mt. Sacred Vulture peak
Ji ga gyu shu so -- With all my people (community/sangha)
Ku shutsu ryo ju sen -- And say to them:
Ga ji go shu jo -- I always live here.
Jo zai shi fu metsu -- I'll never be extinct.
I ho ben rik ko -- But I show my extinction expediently
Gen u metsu fu metsu -- Although I never pass away.
Yo koku u shu jo -- I also state the highest Law
Ku gyo shin gyo sha -- To the living beings of other worlds
Ga bu o hi chu -- If they respect me, they believe me,
I setsu mu jo ho -- And wish to see me.
Nyo to fu mon shi -- But you've never heard this;
Tan ni ga metsu do -- So you thought that I passed away
Ga ken sho shu jo -- I see [perverted] people sinking
Mo tsu zai o ku kai -- In a sea of sufferings.
Ko fu I gen shin -- Therefore, I disappear from their eyes
Ryo go sho katsu go -- And cause them to admire me.
In go shin ren bo -- Whey they adore me,
Nai shitsu I sep po -- I reappear and expound the Law to them.
Jin zu riki nyo ze -- I can do this by my supernatural powers.
O a so gi ko -- For countless aeons
jo zai ryo ju sen -- I lived on Mt. Sacred Eagle
Gyu yo sho ju sho -- And in all other delay.
Shu jo ken ko jin -- [Perverted] people think:
Dai ka sho sho ji -- 'This world is in a great fire.
Ga shi do an non -- The end is coming.'
Ten nin jo ju man -- but really this world of mine is peaceful.
On rin sho do kaku -- It is filled with gods and good people.
Shu ju ho sho gon -- Its gardens, forests, and palaces
Ho ju ta ke ka -- Are adorned with treasures;
Shu ju sho yu raku -- Gem trees have fruits and flowers;
Sho ten gyaku ten ku -- Living beings are enjoying themselves;
Jo sas shu gi gaku -- And the gods are beating heavenly drums,
U man da ra ke -- Pouring music and mandarava blossoms
San butsu gyu dai shu -- On the Buddha and all assembled beings.
Ga jo do fu ki -- My land is pure and indestructible.
Ni shu ken sho jin -- But [perverted] people think:
U fu sho ku no -- ‘It is full of sorrow, fear and pain,
Nyo ze shitsu ju man -- and will soon burn away.'
Ze sho zai shu jo -- Because of their evil karmas,
I aku go In nen -- these sinful people cannot hear even the names
Ka a so gi ko -- Of the Three Treasures
Fu mon san bo myo -- For countless aeons
Sho u shu ku doku -- To those who have accumulated merits
Nyu was shichi jiki sha -- Who are gentle and upright,
Sok kai ken ga shin -- And see me living here,
Zai shi ni sep po -- stating the Dharma,
Waku ji I shi shu -- I say: ‘The duration
Setsu butsu ju mu ryo -- Of my life is immeasurable.'
Ku nai ken bus sha -- To those who see me after a long time,
I setsu butsu nan chi -- I say: ‘It's hard to see a Buddha.'
Ga chi riki nyo ze -- This I can do by the power of my wisdom.
Eko sho mu ryo -- The light of my wisdom knows no limit.
Ju myo mu shu ko -- The duration of my life is forever
Ku shu go sho toku -- I obtained this by ages of practices.
Nyo to u chi sha -- All of you, wise men!
Mot to shi sho gi -- Have no doubts about this!
To dan ryo yo jin -- Remove your doubts, have no more!
Butsu go jip pu ko -- Because the Buddha's words are true, not false.
Nyo I zen ho ben -- The doctor, sent a man skillfully
I ji o shi ko -- To tell his perverted sons
Jitsu zai ni gon shi -- Of his death so he could to cure them,
Mu no sek ko mo -- Was not accused of falsehood through living
Ga yaku I se bu -- Likewise, I am the parent of this world.
Ku sho ku gen sha -- I save all living beings from suffering.
I bon bu ten do -- Because they are perverted, I say
Jitsu zai ni gon metsu -- That I pass away, even though I do not.
I jo ken ga ko -- If they always see me,
Ni sho kyo shi shin -- They will become arrogant and no morals
Ho itsu jaku go yaku -- And cling to the five human desires
Da o aku do chu -- Till they fall into evil paths (Hell, Hunger and Animality).
Ga jo chi shu jo -- I know all living beings,
Gyo do fu gyo do -- Who practice the Way and who do not.
Zui o sho ka do -- Therefore I expound various teachings
I ses shu ju ho -- According to the abilities of all.
Mai ji sa ze nen -- I am always thinking:
I ga ryo shu jo -- 'How can I cause all living beings
Toku nyu mu jo do -- To enter into the highest Way
Soku jo ju bus shin -- So they can quickly become Buddhas?