During morning and evening Gongyo, we recite the Hoben (second) and the Juryo (sixteenth) chapters of the Lotus Sutra and chant the Daimoku (Nam-Myoho-Renge-Kyo). Offering the Daimoku is called the primary practice, while recitation of the Hoben and Juryo chapters is called the supplementary practice.
The merit we gain from strongly and consistently performing the primary practice of chanting the Daimoku is immeasurable and infinite. The fortune we accumulate is so great that its magnitude is beyond the capacity of common mortals to fathom.
WHY WE RECITE THE HOBEN AND JURYO CHAPTERS
Why, out of all the chapters of the Lotus Sutra, do we recite these particular chapters? The Daishonin indicates the reason in his Gosho, Recitation of the Hoben and Juryo chapters:
Even though none of the chapters of the Lotus Sutra is negligible, out of all the twenty-eight chapters, the Hoben and Juryo chapters are particularly superior and praiseworthy. The remaining chapters are all like the branches and leaves [of these two chapters]. Therefore, for your regular practice, you should learn and recite the prose sections of the Hoben and Juryo chapters.
(MW, Vol. 6, p.10, Gosho, p.303)
The Hoben chapter is the core of the theoretical (shakumon) teaching of the Lotus Sutra, and the Juryo chapter is the core of the essential (honmon) teaching. Nichiren Daishonin himself recited these chapters daily. Using metaphors from everyday life, Twenty-sixth High Priest Nichikan Shonin explained how the recitation of these two chapters functions as a supplementary practice:
The supplementary practice is the recitation of both the Hoben and Juryo chapters. This practice manifests the exceedingly deep merit of the primary practice, as lye aids clear water or salt and vinegar augment the flavor of rice or noodles. This is why it is called the supplementary practice.
(“Toryu Gyoji Sho,” “On The Ceremonies of This Sect,” Seiten, p.922)
Thus, the recitation of the sutra functions to augment the merit of chanting the Daimoku, which is the primary practice.
THE FIVE PRAYERS OF GONGYO ―HISTORICAL BACKGROUND
“The Articles of Procedure After Nikko,” the document bestowed on Third High Priest, Nichimoku Shonin, expressing the will of Nikko Shonin, includes the passage:
You, Nichimoku, must govern and maintain Taisekiji, including the Mieido and grave site, perform Gongyo, and wait for kosen-rufu.
(Seiten, p.519)
In “On The Ceremonies of This Sect,” Nichikan Shonin stated:
For more than four hundred years since its founding, the formalities and teachings of this temple have been kept exactly the same as those of Nichiren Daishonin. Therefore, morning and evening Gongyo include only the two [Hoben and Juryo] chapters.
(Seiten, p. 948)
These passages show that since the days of Nichiren Daishonin, the practice of Gongyo has consisted of the recitation of the Hoben and Juryo chapters of the Lotus Sutra and the chanting of the Daimoku. This, the foundation of practice in Nichiren Shoshu, was transmitted to Second High Priest Nikko Shonin and has been maintained correctly ever since.
Various temple buildings were constructed after Second High Priest Nikko Shonin founded Taisekiji, starting with the Daibo and Mutsubo, followed by the Hondo, Mieido, and Tendo (a hall dedicated to the shoten zenjin). In the early days of Taisekiji, Gongyo was performed by moving from one temple building to another in turn and performing one prayer at each. Eventually, this was changed, and all five prayers were performed in the Kyakuden (Reception Hall), as in the Ushitora Gongyo of today.
Fifty-ninth High Priest Nichiko Shonin explained that the details of our present way of doing Gongyo are based on the instruction of Ninth High Priest Nichiu Shonin. These details include: the division of Gongyo into five prayers in the morning and three prayers in the evening; the recitation of the Hoben chapter only up to through the junyoze portion; and the distinction between recitation of the entire Juryo chapter and recitation of just jigage portion.
