Visualizing Manjushri on Nichiren's Gohonzon

There are a number of ways to behold Manjusri, whio is Buddhism's Great Patron Bodhisattva of Discerning Wisdom, while chanting his mantra: Om Ah Ra Pa Tsa Na Dhih. One of these is to visualize his presence at the Ceremony in Open Space, as depicted in calligraphy on Nichiren Shonin's Gohonzon. Monju {文殊} and Samantabhadra 普賢 {Puxian / Fugen} are among four Trace Gate 迹門 {shakumon} Bodhisattvas from the Lotus Sutra; who were chosen by Nichiren Shonin to be represnted on his Great Mandala Gohonzon. The other two are Bhaishajyaraja 薬王 {yakuo}; who represents healing, and Maitreya 弥勒 {miroku}; the Coming Samyaksambuddha who represents kindness {Metta / Maitri}. Monju symbolizes Discerning Wisdom, a discipline of of the Conceptual Mind or the Samjna Skandha; while Fugen symbolizes Benevolent Action, a which can be taken as a discipline of Body and Form or the Rupa Skandha.

Together with Samantabhadra {Fugen}, Monju is said to have attended the Historical Buddha Shakyamuni. They are often paired opposite each other on mandalas or in statuary configurations, flanking Shakyamuni. On most of Nichiren's very formal Ten Worlds Great Mandala Gohonzons; Monju and Fugen are on opposite sides of the central Daimoku, they occupy the inner most positions in the second row from the top. Namu Monju Shiri Bosatsu [南無文殊師利菩薩] is positioned directly below Namu Taho Nyorai [南無多宝如来] on the left of the mandala, which is your right.

That will work for copies the Shutei Honzon, the Denpo Honzon, and the Kito Honzon; as well as the Nittatsu & Nikken Transciptions issued by Taisekiji. Note that the Trace Gate Bodhisattvas are omitted in the SGI Nichikan Gohonzon; you will not find them there. The Mannen Kugo Daihonzon of 1274 is configured quite a bit differently, but you will find Monju in about the same position, except that Fugen is on the same {left, right facing} side, to Monju's left {your right}. On the Ichinen Sanzen Honzon; iirc, Nan {南} Mu {無} Monju {文殊} Fugen {普賢} Bosastsu {菩薩} is the third entry on your left, facing, reading right to left.

The Manjushri mantra is said to enhance explaining, debating, writing, critical thinking, memory, and so on. According to Wildmind: "Manjushri is associated with ordinary intelligence and mental accuity as well as transcendent Wisdom, and his mantra Om A Ra Pa Ca Na Dhih is said to confer intelligence. Shantideva, the author of the great Bodhicaryavatara ("Guide to the Bodhisattva’s Way of Life") is said to have gained his wisdom by communing with Manjushri by night, while appearing by day as a slovenly and lazy scholar-monk."

I also see Manjushiri as the Trace Gate parallel of the Source Gate Mahasattva Bodhisattva Anantacaritra 無辺行 {muhengyo}; who represents the innate virtue {guna} of Immediacy / Constancy or nicca / Nitya 常住 {joju}. So Monju would be like a sketch, conception, perception, and gradual achievement of Emptiness / Timelessness; while Muhengyo is its omnipresent reality. Note that the one of the primary Buddhist words for Eternity or Infinity; Nicca / Nitya 常住 {joju} means both constancy and immediacy. When we think of eternity; we tend to imagine some time in the remote past or distant future. Infinite space conjures up images of far away galaxies. However, Nitya is right here, right now, always.

Manjusri Mantra; Visualizing Bodhisattva Manjusri

The beauty of Charles Atkins' Mantra Powered Visualization {MPV} [see the book 'Modern Buddhist Healing, A Spiritual Strategy for Transforming Pain, Dis-Ease, and Death,' by Charles Atkins] concept is that it concisely encapsulates the principle of chanting meditation. The practice brings together the body or kaya 身 {shin}, the speech or mukha 口 {ku}, and the brain or manas 意 {I}. The body assumes a meditative posture or ashana 坐 {za} and gesture or mudra 契印 {ge'in} 印契 {ingei}. The voice intones the mantra 呪 {ju} or 眞言 {shingon}; the vibrations of which pulse through the body. The mind is focused on the meditative visualization; known as the mandala 曼拏羅 {mandara} or ishtadevata 本尊 {honzon}.


Manjushri 文殊師利 {wenshushili, monjushiri} is the Mahasattva Bodhisattva of Wisdom. The purpose of chanting Om AH Pa Tsa Na Dhih, the Manjusri Mantra, is to overcome our own confusion or ignorance by cultivating discernment. I use several ways to visualize and "channel" Bodhisattva Manjusri; while chanting Om Ah Ra Pa Tsa Na Dhih. A simple way is to use an image of Manjushri; who is frequently depicted with his right hand holding a double edged flaming sword. His his left hand is holding a lotus flower, upon which rests the Prajnaparamita (Perfection of Discerning Wisdom) Sutra. He is often shown riding a lion.

The lion symbolizes the various defilements or Kleshas {bonno} that obscure our innate Bodhi or Awakened Wisdom. Riding the Lion represents taming of the of the Kleshas. The sword cuts through ignorance and yields the light of discernment. The double edge means that prajna refers to both ordinary intelligence and the discernment to perceive Emptiness and Immediate Constancy. The Lotus and the Perfection of Discernment Book represent Enlightened Wisdom emerging from darkness of confusion. Also, his countenance is generally youthful, indicating the timeless and ageless nature of wisdom; or that eternity exists right here, right now, always. His yellow complexion, the color of gold, means something too.

See also: The Concept of Channeling Monjushiri Bosatsu and The Power of Threes: Three Words for Wisdom

Focus the Senses; the Mind Follows

I think it is possible to achieve access concentration, the first level of samadhi, by practicing mantra chanting and mandala observation for 20 minutes.

1. Focus the eyes in a steady, effortless gaze on the mandala.
2. Focus the ears on the sound of chanting the mantra.
3. Focus the nose on the scent of incense.
4. Focus the mouth on chanting.
5. Focus one's touch on the hands with palms together in the gassho mudra; I prefer using a rosary.
6. The mind should follow.

It is necessary to get past the five hindrances of sense desire, enmity, boredom, angst, and cynicism. You might begin to notice many distractions going on; you can think one thing, while the mouth is chanting the mantra, the nose is smelling the meal on the stove, the ears are hearing a police siren, and the hands are restless or fidgeting. Tips:

• Breathe in, smell the incense {aloeswood and/or sandalwood are good}.
• Adjust the prayer beads just a bit.
• Slowly push the palms together, then release them slowly so they form a cup, then repeat.
• Calmly observe the distraction, let it go, focus the eyes ... focus the ears ...

Within 20 minutes, the mind should be calm. You should feel prana / ki/ chi in your hands. The hands may try to pull apart, push the palms together, or let them cup them slightly, with fingers together. The mind-sense or mano-vijnana especially follows the touch-sense.

If the mind wanders, calmly observe the distraction, let it go, focus the eyes ... focus the ears ...

Daimoku 題目

There are two main kinds of chanting in Nichiren Buddhism. These are kito prayer 祈祷 and kanjin 観心 chanting meditation. Both of these are found in the writings of Nichiren Daishonin. Moreover, prayer and meditation are aspects of most forms of Buddhism. Kito Prayer is something we can do either for ourselves or for others; and others can do for us. It can take many forms. In Soka Gakkai, members often get together to pray for someone who is sick, or for the success of an activity. In some schools of Nichiren Buddhism, specially trained minsters conduct something called kito blessings. The more general Kito Prayer Daimoku done by members should not be confused with that specific kind of highly focused Kito Blessing Prayer.

Prayer chanting is something that helps us cultivate the mind of faith, known as shinjin in Japan. In the beginning, our faith might be limited to some expectation that our prayers will be answered. Once we receive answers, our conviction grows, and we develop the mind of faith. This might be similar to positive thinking. Nichiren Buddhism teaches esho funi, or oneness of life and environment. We can influence the environment, or let the environment limit us. Once we develop the mind of faith, our cheerful, confident outlook is reflected in our surroundings.

However, that is still only the relative beginning. There is also kanjin chanting meditation. This is something we can only do for ourselves. In Buddhism, there is no single word for meditation. The Buddha taught Right Effort, Right Concentration, and Right Mindfulness. There are also many methods, such as silent breath meditation, mandala contemplation, mantra chanting, and more. There are also sitting, walking, reclining meditations, and so on. The Theravadin sage Buddhaghosa taught 40 Objects of Concentration. There are several stages and sub-stages of meditation such as calming the mind, concentration, absorption, attainment, cessation, 4 main frameworks of mindfulness; {body, sensation or feelings, mental state, and mental qualities}; and the arising of wisdom-insight.

Mantra Chanting has an advantage, because it does not require a lot of training. Moreover, Kanjin Daimoku Chanting Meditation is said to be equal to the most advanced stage of insight. It also contains the merits of the others, so we do not have to go through all of those steps or stages. Kanjin Meditation can be done by simply chanting and focusing the mind, senses, and body on the sound and rhythm of the Daimoku. We can also use the Mandala Gohonzon as a visual object of concentration. Nichiren Shoshu calls this Shodai 唱題, or daimoku chanting meditation; with the purpose of achieving Kyochi Myogo 境智冥合, a sort of fusion with the Mandala Gohonzon. This is related to kanjin 観心. These practices, over time, enable one to reflect objectively on one's intentions, speech, and deeds. They also help us cultivate discerning wisdom and all embracing compassion. The ultimate objective is to manifest our inherent Buddha Nature; which is wholesome, blissful, constant, and our authentic selfless self.

Gongyo 勤行

Most people likely associate the word Gongyo with Nichiren Buddhism, especially Soka Gakkai and Nichiren Shoshu. However, according to wiki, Gongyo 勤行 is a Japanese word that means "assiduous practice" and refers to a formalized service performed by followers of nearly every Chinese, Korean, and Japanese Buddhist denomination. It is often done once or more times a day and consists of the recitation of a sutra passage or passages, a mantra or mantras, or a combination of both. Gongyo can be done at a temple or at home, almost always in front of an object or objects of veneration and accompanied by offerings of light, incense, and food. Gongyo is also sometimes called o-tsutome (お勤め) or shōjin (精進). All three terms are common Japanese words and none is specific to any particular sect or school.

At any rate, Gongyo on Line is about chanting meditation in general. I have done a complete reformat, with more changes coming. There is a google search engine that is limited to selected sites, a Topical Video Feed, two video bars with chanting selections {I will be adding more}, and a Custom Music Playlist updated daily.

Great Compassion Mantra 33 Transformations of 觀音 Kuan Yin

This is the Long Version; a Mandarin Reading.

The Buddha preached the Kanzeon Chapter 観世音菩蓮普門品 {kanzeon-bosatsu-fumon-hon} in response to a question posed by Akshayamati 無盡意 [mujini} or Bodhisattva Inexhaustible Intention. At the end of the Chapter, Kuan Yin declines an offering of a necklace. After being asked to accept it, out of compassion, she does so. She then gives half of the necklace to Shakyamuni and half to Many Jewels. This symbolic imagery must be telling us something. Does it mean one should not offer prayers to Kuan Yin? That offerings to Kuan Yin are accepted; but only if one does so to cultivate a heart of compassion? That even if accepted, they are really being offered to the Eternal Shakyamuni Buddha; so why not simply go directly to the Buddha?

Prior to that, the Kuan Yin Chapter of the Lotus Sutra had given us many examples of people who find themselves in dire straits; they are attacked on the road by bandits, shackled in chains, about to be executed, victimized by spells, and so on. In each case, if the person calls on Kwan Yin, they are saved. The bandits freeze in their tracks and become kind hearted. The chains are loosed. The executioner's sword shatters into seven pieces. The curses are returned to the sender. My take is that is these examples dramatize or illustrate the incredible redeeming, conciliatory, and healing power of Maha Karuna 大悲 {daihi; dabei} or Great Compassion. I suspect that the idea is, when we confront enmity, malevolence, or cruelty; whether in ourselves or others, is to channel Kwan Yin, the merit of Great Compassion, within our heart 心.

An entire chapter of the Lotus Sutra is devoted to Avalokitasvara.

Sanskrit Version, translated by Kern:
Chapter 24 The All-sided One Containing Description of The Transformations of Avalokitesvara

As Translated into Chinese by Kumarajiva:
Chapter 25 -- The Universal Door Of Avalokitesvara Bodhisattva; Translated into English by the Buddhist Text Translation Society

with the curious Commentary of Tripitaka Master Hsuan Hua:

Chapter Twenty-five, Part A: "The Universal Door of Gwan Shr Yin Bodhisattva"

Chapter Twenty-five, Part B: "The Universal Door of Gwan Shr Yin Bodhisattva"

(S)he is considered the Mahasattva Maha Bodhisattva of Karuna {Compassion},. His / her full name in Kanji is 観世音菩薩 {kuan shih yin pusa in Mandarin or Kanzeon Bosatsu in Shindoku}, or 観音 {kwan Yin or Kannon} for short. In English, that is something like "Observing the cries of the World Bodhisattva."

観 {kan} Observe
世 {ze} world
音 {on} cries

"and the reason why Kanzeon 観世音菩薩 was latter written as Kanon 観音菩薩, skipping the word 世, because it had collision with one of Tang emperor name (李世民)". -- Ansanna

His / her Sanskrit name is अवलोकितेश्वर {Avalokitesvara}. It is interesting that neither "world" nor "sound" is found in this name. The three Sanskrit words evidently are:

Ava: Descend, come down, downward.

Lokita: Beheld; past participle of lok.

Isvara: Lord, ruler, sovereign

Loka {world} is possibly not there simply because it would sound redundant as "Lokalokita." Loka might be inferred, and it is found in an alternate name; Lokesvara {Loka-Isvara}, meaning "Ruler of the World."

Loka: World
Isvara: Ruler

Also absent is "svara" {noise, sound}. This might be inferred from a double entendre of esvara/isvara. However, some scholars now apparently believe that his/her original name was Avalokitasvara, with svara {sound, noise}, rather than isvara {ruler, lord, master}. It is thought that svara was changed to isvara sometime after the 7th Century CE. 観世音 could be a fairly literal translation of an older name?

Ava: Descend
Lokita: Looked, beheld
Svara: Noise, sounds, wailing?

So he looked down -- Avalokita --; and [heard] noise -- svara. The hear is inferred from svara. That makes more sense than looking at sound, one hears sound. Or it could be that he heard noise, and then looked down. Or heard noise, looked to what it was, and descended out of compassion. One of the stories was that (s)he was about to enter Nirvana, but chose to remain in the world out compassion for those who are suffering.

Sounds from Hell -- Art Bell Show

In the Heart Sutra 般若心経 {hannya shingyo} Avalokitesvara is translated as 観自在 菩薩. I am not sure what to make of 観自在 {kuanjizai}. It looks like English could be "observe all of the world at will." 在 looks to indicate the four corners, the vast reaches, the outskirts? This is probably a more literal translation of Avalokitesvara. As an aside 心 {shin} here is a translation of hridaya, the heart organ, not citta, the heart-mind.

Metta Sutta Revised Video

The Metta Sutta Chanted In English set to still Images.

Chanting the Metta Sutta in English

What is Ki 気 ?

First of all, this is not the same as the 祈 ki, as in kito. Also, note that 気 [ki] is sometimes romanized as qi or chi, which is from the Chinese readings of 気. The word is seen in Reiki 霊気, Akido, and Qigong or Chi kung. The original sanskrit term is prana; the Greek is pneuma. The kanji means spirit, mind, air, atmosphere, or mood. According to wiki, "Prana (प्राण, ) is a Sanskrit word meaning 'breath' and refers to a vital, life-sustaining force of living beings and vital energy in natural processes of the universe ..."

At any rate, I first heard the word ki [気] some 40 years ago in connection with karate exercises used to "ki up." I noticed even then that the "ki up" exercises aroused a vague sense of a sort of vital energy, especially in my hands. The next time I experienced Ki 気 was in 1972, when I started chanting Nam' Myoho Renge Kyo.This time it was not vague at all. After 20 minutes of chanting, with my palms pressed together in the gassho prayer gesture, my hands would get very hot. Then a magnetic like energy would build up and sort of push my palms apart. It was like what happens when like poles of a two magnets are pushed together, I had to press my palms together with more effort to maintain the gassho mudra.

This was intensified after I acquired a wooden juzu / rosary; I broke quite as few. Once I stopped pushing my palms, and relaxed, my hands would slowly pull apart. Next, my hands and arms would spontaneously go through a series of mudras, and then rest in my lap, in what I later learned is the dhyani-mudra. I also noticed that this odd magnetic energy appeared to transfer to my juzu, especially when I used a particular wooden one [which I finally lost about 1991]. After I finished chanting, I would set that juzu down on the alter table, and it would move, in kind of a ripple or wave motion. I even tried applying the energy to telekinesis, with no success. I could not bend a spoon.

Needless to say, I was rather reticent about this experience. I did make a couple quiet inquiries with some experienced members and leaders. My queries resulted in quizzical looks, amused eye rolling, some condescending sneers, dismissive attitudes, and so on. One of the Japanese women told me I must have been a snake worshiper in my previous life. So, I decided to keep it to myself. I guess I sort of pushed the experience into the back of my mind and dove into Soka Gakkai activities.

More recently, I have noticed that chanting other mantras, such as the Chenrezig Mantra, Manjushiri Mantra, and so on; seem to generate the same magnetic like energy, though on different frequencies or modulations than Daimoku. I have also found that it is more difficult to "ki up" as I grow older. To the extent that I am able to generate this energy, it has been useful in healing from a fairly serious long term neurological disease. I do not know what prana / ki / qi / chi actually is, but I know there is something here that is worth exploring. I also know that it can potentially be summoned or aroused by focused chanting meditation.

Kito 祈祷 & Kanjin 観心 ; Ritual Magick

Recently some of the Nichiren Shoshu Hokkeko members were talking about a distinction between Prayer Daimoku 題目and Shodai 唱題 or Kanjin 観心 Daimoku 題目. Evidently, Nichiren Shoshu Priests had been stressing this difference to parishioners. This sort of resonated with me. I am assuming by prayer, they mean kito 祈祷 or just ki / inoru 祈. We see this in at least a couple of places. One of these is the Kito sho 祈祷書?, an authenticated A-U Gosho composed by Nichiren at Ichinosawato in 1272. The other is the Kito Blessing done by specially trained Ministers of Nichiren Shu; who attend the 100 day aragyo training at Nakayama Hokkeji. From what I am able to discern, kito / inoru has pretty much the same meaning as prayer in English; to beseech, plea, supplicate, beg, and so on.

The purpose of kito prayer is evidently to influence the environment in some inscrutable manner so as to gain a material blessing, protection from harm, or a purification. This often infers a supernatural intervention by some sort of being, such as a deva or kami that can be invoked or summoned to grant favors. Or, in some cases, there is a disturbed, restless, capricious or malevolent being, such as a preta, gaki, shade, troll, demon or other spirit, that must be warded off or even placated.

More sophisticated understandings are based on theories of subtle positive and negative energies that those with shamanic training or the right mantra / dharani / magic spell can control or influence. More profound theories are related to archetypal visual imagery, ritual symbolic magick, and psychodrama. Also, 'transfer of merit' is a traditional Buddhist rationale to explain praying to higher beings or praying for others. Connected with prayers are various forms of worship. There are several different Japanese words that can mean worship. Some examples I found include: ogamu 拝: supplicate, plea, adore, pray to; matsuri 祭 celebrate, festival, fete; and sai 斎: purification, worship, avoid, bar, exorcise.

These kinds of blessings & worship might be described as ritual magick, which is found in most schools of Buddhism, indeed in most religions. The roots are probably found in the ancient animistic religions of the various host countries. There are many forms. Prayers, incantations, and amulets for safe childhood delivery, called koyasu 子安 in Japan, have been popular since pre-Buddhist times. A more recent manifestation is the automobile blessing. In Buddhism, this sort of ritual is usually a source of controversy. Some think Buddhists should stick to teaching Dharma. However, the laity frequently demands ritual magick, and is willing to pay for it. Here is an example from Theravada:

"Blessing cars or motorcycles is one
popular Buddhist ceremony in Thailand.
Thai people expect it brings luck and
avoid having any accident." -- link

Also, as someone pointed out to me, Nichiren Shu Temples sometimes promote ritual blessings and even advertise the cost. We can think whatever we want about the efficacy and appropriateness of these sorts of Buddhist rituals. There is no doubt in my mind that it has been part of Nichiren Buddhism since Nichiren himself. Examples in the Gosho include Nichiren prolonging his mother's life, a star alighting in a plum tree, and Nichiren defeating Ninsho Ryokan in a 'praying for rain duel.' There are many more in the legends. There is even an example in the Pali Canon. Some tree pretas [gaki 餓鬼 ; restless spirits] had been disturbing the meditation of some monks who were on a forest retreat. The Buddha taught the monks how to generate soothing mettawaves, by reciting the Metta Sutta. This placated the preta shades, who returned to their trees, and the monks were able to meditate in peace.

Soooo -- does Kito or Prayer Daimoku really work? Is it it more effective if a trained minister does it for us? Are the special Kito blessings done by specially trained Ministers even more effective? That is another entry. Moreover, there is much more to Nichiren Buddhism than material blessings. There is also what Nichiren Shoshu calls Shodai 唱題, or chanting meditation; with the purpose of doing Kanjin 観心, a contemplation of one's mind; or achieving Kyochi Myogo 境智冥合, a sort of fusion with the Mandala Gohonzon. That is also another blog.

Both Kito 祈祷 and kanjin 観心 are part of Nichiren Buddhism. Kito 祈祷 Prayer is something we can do either for ourselves or others; and others can do for us. There may even be some advantage to having a trained or advanced practitioner do this for us. Some might see this as superstition at worst, or ritual symbolic magiick / archetypal visual imagery / psychodrama at best. Or maybe it is skillful means to encourage cultivation of faith, and perhaps it actually works? At any rate, kanjin seems to be something that we have to do for ourselves. I do not think someone else can meditate and cultivate insight for us.

Kito 祈祷 & Kanjin 観心 Q: Is chanting a form of meditation or is it positive thinking?

My Answer:

A: It is both. There are two main kinds of chanting in Nichiren Buddhism. These are kito [祈祷] prayer and kanjin [観心] chanting meditation. Both of these are found in the writings of Nichiren Daishonin. Moreover, prayer and meditation are aspects of most forms of Buddhism. Kito Prayer is something we can do either for ourselves or for others; and others can do for us. It can take many forms. In Soka Gakkai, members often get together to pray for someone who is sick, or for the success of an activity. In some schools of Nichiren Buddhism, specially trained minsters conduct something called kito blessings. The more general Kito Prayer Daimoku done by members should not be confused with that specific kind of highly focused Kito Blessing Prayer.

Prayer chanting is something that helps us cultivate the mind of faith, known as shinjin in Japan. In the beginning, our faith might be limited to some expectation that our prayers will be answered. Once we receive answers, our conviction grows, and we develop the mind of faith. This might be similar to positive thinking. Nichiren Buddhism teaches esho funi, or oneness of life and environment. We can influence the environment, or let the environment limit us. Once we develop the mind of faith, our cheerful, confident outlook is reflected in our surroundings.

However, that is still only the relative beginning. There is also kanjin chanting meditation. This is something we can only do for ourselves. In Buddhism, there is no single word for meditation. The Buddha taught Right Effort, Right Concentration, and Right Mindfulness. There are also many methods, such as silent breath meditation, mandala contemplation, mantra chanting, and more. There are also sitting, walking, reclining meditations, and so on. The Theravadin sage Buddhaghosa taught 40 Objects of Samatha Concentration. There are several stages and sub-stages of meditation such as calming the mind [shamatha], concentration [samadhi], absorption [dhyana], attainment [samapatti]. cessation [nirodha], four main frameworks of mindfulness [smrti]; {body, senses, mind, and mental qualities}, and finally; insight {vipashyana] and the arising of prjana {discerning wisdom}, .

Mantra Chanting or Shodai [唱題] has an advantage, because it does not require a lot of training. Moreover, Kanjin chanting meditation is equal to the most advanced stage of Insight. It also contains the merits of the others, so we do have to go through all of those steps or stages. Kanjin Meditation can be done by simply chanting and focusing the mind, senses, and body on the sound and rhythm of the Daimoku [Namu Myo Ho Ren Ge Kyo / 南無 妙法蓮華経]. We can also use the Scroll Gohonzon as a visual object of concentration. These practices, over time, help us cultivate discerning wisdom and all embracing compassion; as well as manifest our inherent Buddha Nature; which is pure, blissful, boundless, and selfless.

What is Gongyo?

Gon or 勤 means diligent; gyo or 行 is a translation of of the Indic caritra; meaning conduct, practice, or action. Gongyo [勤行] is an East Asian Buddhist term for a kind of religious service involving sutra recitation and/or mantra chanting. This often includes the use of a mandala or other religious icon, which serves as an object of devotion, imagery for meditative visualization, a focus for contemplation, all of the above, and more. The icon is often enshrined as part of a family altar and might be housed in a cabinet called a butsudan. Generally, during Gongyo, Buddhists sit in any of several traditional postures, with the hands in the prayer gesture.

The term Gongyo has been popularized in the West by the Soka Gakkai {Value Creating Society}; which is a Nichiren Buddhist Lay Organization, and one of Japan's "New Religions" that emerged during the 2oth Century. For this reason, the term is associated with the services taught by Soka Gakkai and their former parent sect, Nichiren Shoshu. Ironically, from what I can gather, the founder of the Nichiren School, Nichiren Shonin, never used the term Gongyo.

According to wiki, other East Asian terms for the same sort of services include otsutome [お勤め] and shojin [精進]. Tsutome is an alternate reading of gon [勤]. I do not know if the mainstream Nichiren School, or Nichiren Shu, uses any of these terms or not. It might vary according to the Lineage, or even Temple. Some western members of Nichiren Shu have used the term "Sacred Services."

At this point, I think western Nichiren Buddhist should just go with the term Gongyo. We should realize, however, that this a generic term. It does not necessarily mean reciting portions of the Lotus Sutra and reading silent prayers, followed by chanting the Mantra; Namu Myoho Renge Kyo, anymore than the term Gohonzon refers exclusively to the Lotus Sutra inspired Mandala designed by Nichiren Shonin. For those who dislike Asian Buddhist jargon, "Sacred Services" might work.