how should we pray?

The excerpts are from discussion on youth-2.
Hi all, i was reading DOY-2 and i found some guidance by sensei which i thought of sharing with all of you.
these are the guidances i have compiled from various chapters of DOY. i hope that it will be of some help to you.

"prayer is not of the realm of logic or intellect. It transcends such things. Prayer is an act in which we give expression to the pressing and powerful wishes and hopes in the depths of our being and yearn for their fulfilment."

"There is nothing extraordinary about prayer. it is simply wishing for something with all our heart. our heart is what matters most. in that respect, it is important that we chant with deep faith,reverenve and love for the gohonzon in our heart."

"while praying you just need to be yourself. thats the most important thing. revere the gohonzon as the fundamental basis of your life, reach out to it and take your problems to it as naturally as a child reaches for its mother. when you are suffering or when you are sad, there's no need to put on a good face or pretend everything is all right; just chant daimoku exactly as you are, unreservedly giving expression to the feelings in your heart."

"Nichiren Daishonin writes "... what is called faith is nothing unusual." and he urges"... as parents refuse to abandon their children or as a child refuses to leave its mother; so we should put our trust in the lotus sutra. in other words, all we need to do is trust the gohonzon wholeheartedly & pray sincerely that our desires will be realized.such prayers will definitly empower us."

"there are no hard and fast rules about having to chant a certain number of hours. setting daimoku targets can be useful, but when you are tired or sleepy and are just mumbling in a half conscious daze, then its better to stop and go to bed. after you're rested, you will be able to chant with concentration and energy again.
this is much more valuable. we should be alert and earnest when we pray not nodding off."
"The most important thing is that ou daimoku be personally satisfying and refreshing, so that we can exclaim when we finish "Ah, that felt good". by reinforcing that feeling day after day. we naturally move in the more positive diection of our lives."

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?

the three carts and the burning house

The Three Carts and the Burning House
[from the Hiyu chapter (Chapter 3) of the Lotus Sutra]

One day, a fire brokes out in the house of a wealthy man who had many children. The wealthy man shouts at his children inside the burning house to flee. But, the children are absorbed in their games and cannot understand his warning, though the house is being consumed by flames.

Then, the wealthy man devises a practical way to lure the children from the burning house. Knowing that the children are fond of interesting playthings, he calls out to them, “Listen! Outside the gate are the carts that you have always wanted: carts pulled by goats, carts pulled by deer, and carts pulled by oxen. Why don't you come out and play with them?"

The wealthy man knows that these things will be irresistible to his children.

The children immediately race out to get into the carts. In this way, the wealthy man is able to get his children safely away from the burning house.

Once outside, the children demand the carts they have been promised. Instead, the wealthy man gives them a much finer and larger cart — one that runs as swiftly as the wind — adorned with many jewels and drawn by a great white ox. This cart is called the Great White Ox Cart.

the parable of the impoverished son

The Parable of the Impoverished Son
From the Lotus Sutra Chapter 4, Belief and Understanding

Once a boy ran away from home and wandered for many years becoming more and more poor and confused.

The boy’s father loved his son very much, but had no idea where to find him. As time went on, the father became very rich.

Fifty years passed. One day, the son showed up at his father's estate. He did not know whose grand home this was, but wondered if he could find a job there. The father recognized his son, and set messengers to greet him. The father was overjoyed that his son had returned.

But the son misunderstood. He thought the messengers were trying to arrest him for doing something wrong.

The father saw his son’s fear and confusion. He realized his son was not ready to accept the truth, so he told the messengers to leave his son alone.

Later the father had some of his servants dress in rags. He had these servants go to his son and offer him a job shoveling excrement. The son had been living so poorly for so long, he saw this job as a wonderful opportunity.

Over the years, the father showed an interest in his son. He praised him, increasing his pay, and gave him better jobs. But he never told him his true identity.

After twenty years, the father was old and near death. By then the son was in charge of all of the wealthy man’s business. The son had become a responsible but humble man.

Finally, just before his death, the father gathered all of his friends and all the powerful people of the city to his bedside. He told them all the true identity of his son. He said his son was heir to all his fortune.

well tell me dont telling the truth for 20 years isnt same as tellin a lie?
i would say no. one can argue that but tell me if he had told his son earlier will he had the capacity to take care and to learn so diligently.
rather than owing something its better to acquire skills.
and that wise father who was longing for his son and would love to part away with all his wealth and give it to his son had to wait for 20 years.
how difficult that would have been for the father.
similarly, shakyamuni knew the real and ultimate truth that is lotus sutra but how difficult it would have been for him to not actually speak of it and circumvent for a moajor part of his preaching life to make sure that his disciples can get to that level of understanding.
it was all his compassion.
a vast ocean of compassion :)

the parables of medicinal herbs

The Parable of the Medicinal Herbs

The world has many kinds of plants — more kinds than can be named. There are bushes and trees, mosses and ferns, flowers and grains. There are herbs that can be made into medicines.

All over the earth there are plants growing. Different plants grow in different areas: on the tops of mountains and at the bottom of the sea, in the desert and in the jungle.

Clouds also cover the earth. In one moment, a cloud can rain life-giving water onto the plants. The rain nurtures the plants and soaks the soil.

Through the soil, the water soaks down, down, down to the plants’ roots. Some of the roots are woody and big. Some are thin and fine. The water goes to all the millions of kinds of plants.

Each plant uses this water according to what kind of plant it is. Some plants may blossom. Some trees may bear fruit. Some mushrooms may grow. Some vines may grow long. Some herbs may grow to be used for medicine. Each plant uses the water differently.

Although all these plants and trees grow in the same earth and are moistened by the same rain, each has its differences. But all may be nourished.


such a simple analogy to explain so profound things. isnt it:)
well just like plants are different, we are all different, we all have our own individuality , characteristics, and basic tendancies.
but inspite of all that just like mother earth treats them all equally, lotus sutra makes them all equal and eligible to attain buddhahood. and whats more?
all that in this lifetime only.

the jewel in the topknot

The Jewel in the Topknot

Once upon a time there was a great king. He was the greatest of kings and was called the Wheel-Rolling King. It was said that he owned a magical wheel of jewels that would spin while he governed.

The king was a fine ruler, and when he found a country that was run by evil people, he would wage war against it. He continually fought such evil countries until he had crushed them all.

The king was very glad to see that some of his soldiers were very brave in war. He rewarded these soldiers with treasures such as gold, silver, shell, agate, coral, and amber. He gave some of them farms, houses, villages, and cities. He also gave elephants, horses, and vehicles to those who were worthy.

Every time the soldiers were given these gifts from the king, they boasted, saying “I received golden rings and necklaces from the Wheel-Rolling King.”

Or: “He gave me a fabulous elephant and an ox-cart, praising my brave fight in the war.”

Or: “It was clothes this time for me. But I’ll get much more next time for my valiant fight.”

Or: “But you’ll not outdo me. I’ll be fighting with all my might, too.”

There was one thing that the king kept for himself: the brilliant gem which he was keeping in his topknot. This gem was the only one of its kind in the world. If he had given it to anyone, his followers would have been shocked.

Finally, one day, the Wheel-Rolling King saw an especially brave soldier and gave him that precious gem.



wow, all the parables are so profound. isnt it?
well wheel rolling king is none other than shakyamuni .
he had many jewels comparable to many sutras(expedient means) but he has the main sutra which he never shared/ given to anyone.
reason?
no one is capable of comprehending the sutra at that time.
its like a professor of maths knows everything about maths. but if he teach a class 5 student he will use simple language and examples to make him clear. though he knws calculus but it is not a appropriate time to tell that student.
so this professor will keep on teaching the student until he reaches the level where the professor can reveal the true and discard the expedient means.
he will say "listen the formula of circle A= pie*square of radius is just a very small side of integration.
what i teach u till now is just a very part of large picture.
here is that picture itself.
enjoy :)
u have been able to wage lots of war(passing from 5th to 11th) and now u deserve to look at this picture (lotus sutra)

the excellent physician and his sick children

well how profound this parable is.
this parable depicts that shakayamuni's life is eternal but he used his death as an expedient mean to teach his followers. if he will always be there then his follower will take him for granted.
secondly it also states that though shakyamuni has prepared an elixir of life as a lotus sutra but we in the later stage of the law are keep on refusing it because of our own ignorance.
father returning later can be taken as coming of nichiren daishonin at the start of late day of the law with five characters of nam myoho renge kyo.
but children/people refused to listen to him and hence he left Dai-Gohonzon for all so that even after his passing away everyone can be benefitted from that great medicine of NMHRK