Not found in the Shutei Hoyo Shiki is a teaching by Chih-i in his “Essentials for Practicing Calming and Insight Dhyana Meditation.” I feel it is important to include it in this book of important matters. These essentials are Zeal, Vigor, Mindfulness, Discernment, and Single-Mindedness.

Zeal

First, a person must possess the desire, the willingness to change something. Without this aspiring to change there is no initial cause for implementation.

Vigor

Next, a person must approach the task with effort, and a willingness to accomplish the task without letting up. Not being afraid to challenge the root causes of which may be the most difficult. Unrelenting adherence to the Six Perfections, the Eightfold Path even when it seems most difficult or most discouraging.

Mindfulness

Generation of a mind that is able to see what is based upon reality and what is based on our interpretation. A mind that is aware that there are noble acts and acts that are to be avoided. Develop a mind that is free from the outflows of impurity. Being awake in the moment and aware.

Discernment

Discrimination of action based on mindfulness. To make critical judgments about what is wise. Assessments of value and achievements against what will be lost or unattainable by acting a certain way. It isn’t always a case of clear-cut choices. Sometimes the choice is between two unpleasant courses that one hopes will yield the greatest potential for future better choices.

Single-Mindedness

Achieving a focus that prohibits us from being distracted and side-tracked. Making a single-minded effort to cultivate one’s mind so that nothing can interfere with our efforts.

Important Matters, p 96-97

It is by taking refuge in the Three Jewels the Buddha, the Dharma, and the Sangha that we can receive their all-encompassing and complete benefit. We do not create this immeasurable benefit. Rather, our practice makes it possible to receive these benefits.

We are refugees lost in the wilderness who have wandered lifetime after lifetime looking for shelter and a means to happiness. Finally, we have come upon the sublime place to attain awakening and achieve our heart’s true desire. This place is the refuge of the Buddha, the Dharma, and the Sangha.

With little effort we receive immeasurable benefit. This principle is written about in the Mo-Ho Chih-Kuan. Through our assiduous practices we gradually attain enlightenment. Our objective is enlightenment for all beings. When we take refuge, we may initially only be seeking the end to our suffering, hence we have only exerted small effort. As we continue our practice our focus should begin to shift to the desire to enable all people to experience the great joy we have. To cultivate and manifest the desire to save all beings requires greater effort than to merely think only of oneself. The more we engage in the selfless practice for others, the more our own benefit of enlightenment increases.

The notion of taking vows has generally lost its significance. I say this because it used to be that when one took a vow, especially a religious vow, one did so with an understating that to break such a vow was a serious matter with serious consequences. Today, many people shrug their shoulders as they walk away, ignoring what they swore to do.

A vow is more than a simple promise. It isn’t something undertaken only to be followed when convenient or when there is nothing better to do. When we take vows in Buddhism, whether it is vows to uphold our faith, as in jukai, or the Four Great Vows, we are saying directly to the Buddha, “With my whole heart and being, I will do these things.”

Each day we should repeat the Four Great Vows as a pledge we make to the Buddha, a pledge we will carry out. We vow to strive with every ounce, every molecule of our life. It is tempting to make excuses or even forget about these vows. That is a serious mistake.

The Raiju-giki says: “Because the eko is a respectful address, it should be performed with concentration and mindfulness and even more reverence than dokuju [sutra reading] and shodai [ Odaimoku chanting ]. There should be no confusion, insincerity, and carelessness, or distraction.”

The Shutei Hoyo Shiki cautions against overly formal or flowery language. Pleasing and easy to understand language should be used. We should be able to put our hearts into the eko.

For our daily service we have a model transfer of merit provided in the Prayer. You may change the words if you feel a need to offer something special or on special occasions. Generally, though, the Prayer offers a good model for our daily services.

Whenever I lead Daimoku chanting (shodai), I preface it with an instruction to chant with great joy and confidence. We should make great effort to avoid chanting in a lazy, gloomy, or distracted manner. The cultivation of one’s inner spirit of joy and confidence enhances our Odaimoku and the Odaimoku enhances our inner spirit. Remember the way we chant and the state of our mind are all causes that have a significant impact on our lives and the benefit of the Odaimoku.

The pace of the chanting should be moderate, not too fast nor too slow. It should be comfortable and allow for easy pronunciation of all the seven characters of Na Mu Myo Ho Ren Ge Kyo. Namu takes one single beat and the remaining characters one beat each. The Raiju-giki suggests a minimum of 300 Odaimoku, though personally I am not a fan of the distraction of counting. Even counting one’s beads and doing three complete sets of 108 beads is a distraction. My advice is to know yourself and chant until you are full. Over time you will learn to discern when you’ve chanted enough. Sometimes the number will be very long and other times it may be as short as 300 repetitions.

“Unzo is deep and contemplative thinking… In dokuju (reading and reciting the sutra), whether chanting in shindoku or kundoku [or English], it is difficult to maintain deep and contemplative thought; during shodai, it is easy to maintain deep and contemplative thought.” Raiju-giki

Shutei Hoyo Shiki, page 272

When chanting in non-English, we can become so focused on getting the pronunciation correct that we get distracted. Chanting in English, we can get distracted by pondering what the words mean and trying to assemble a complete understanding. During Odaimoku, or shodai, we can become bored and our mind wander. Doing unzo beforehand helps us maintain our focus and reminds us of our intention. Unless a specific one is given, a suitable unzo is to read Nichiren’s instructions. Failing that, you may simply pause to focus your thoughts.

When we recite the sutra we should keep in mind five rules for our recitation:

1. Vocal clarity
2. Phrase-by-phrase clarity
3. Fluency
4. Noble-mindedness
5. Solemnity and propriety.

There are also three cautions:

1. Mindful we are before the gods and Buddhas
2. Pray to placate even the spirits of darkness
3. Pray to move and delight the people.

When we are in community reciting the sutra, it is said we should do so by the ear. For anyone who has either sung in a choir or played a musical instrument in a band you understand the importance of listening to those around you so that your playing or singing is not just in time or in harmony, but it is also appropriately loud or soft. When we recite in community we are instructed to set aside our personal manner of recitation and concentrate on harmonizing with others. In that way we are all able to enjoy the flavor of the Dharma together.

Daily practice is important as this ensures you gain proficiency in correctly pronouncing the words, adjusting your pace of speaking and tonal quality. In all of this seek to find your own natural style when by yourself. You should not force yourself to be overly ostentatious in your manner of service. If you do not naturally have a deep voice, then do not try to force your voice deeper. I will say, however, that daily practice can help improve your range of voice, which will enable you to better harmonize when in a group setting.

“The Raijitsu-giki states, ‘According to the Makashikan (C. Mohe-zhiguan) the 25 skillful [preparations for meditation] facilitate the realization of the true principle through concrete phenomena.”

Shutei Hoyo Shiki, page 204

Here we focus on actual activities or actions taken in preparation for and during our worship of the Lotus Sutra. Just as singers warm up before a performance or athletes stretch before a race, we too are advised to do certain things to prepare for our Dharma practice. …

Of the seven skillful means taught in Nichiren Shu, five are derived from the Raijitsu-giki.

From the Raijitsu-giki:

1. Displaying the object of worship or Honzon: Nichiren Shu authorizes five ways of representing the Honzon. …

2. Purifying the place of practice: The example for us is found in the Lotus Sutra when the Buddha purifies the land in preparation for the return of his emanations. Numerous times he purifies the land, joins more lands and purifies them and continues to do so until the space is large enough to accommodate the emanations and their retinues.

3. Ritual accoutrements: This would be your prayer beads (juzu) and your prayer book (kyobon). …

4. Cleanliness and vestments: For lay practitioners this would mean properly and neatly dressed. I realize that current fashion has ripped jeans as acceptable for many semi-formal public occasions. I would question the wearing of ripped jeans for service, but fundamentally it is your choice. The operating principle should be to dress as if you had an invitation to see the Buddha. …

5. Offering incense and flowers: These are self-explanatory, but there is something I would like to say. Living in modern cities may make flower offerings challenging. We offer flowers in the same way the gods and heavenly deities rain flowers on the Buddha and those who are attaining enlightenment. They beautify and create a pleasing place for us to attain our enlightenment. It isn’t always possible to have fresh flowers. While cut flowers are ideal, the overarching factor is your heart, your spirit. If you don’t have flowers, then you can’t offer them. On occasions when you desire to have flowers but have no money or access, consider handmaking a paper flower for the service and then cremating it afterward. Do not reuse. …

From Nichiren Shu:

6. Bells and percussion instruments: Lay practitioners may or may not have some of these items. They are not required, although it would be nice if you have a bell. The size of the bell is unimportant. … At home you may or may not have a mokusho or mokugyo. The mokusho is a round flat wooden drum that produces a loud, high-pitch sound, depending upon size. The pitch and loudness allow the sound to be heard above the taiko drums used in temples. …

7. Service Manner: There are many instructions given to priests that dictate virtually every movement, placement of hands and feet, walking, sitting, and rising. Nothing a priest does during a ceremony is without some instruction. … For the lay practitioner, having in your mind the solemn yet joyful activity of honoring the Buddha and his teachings will help you. Always try to sit as erect as possible, whether in a chair, on a cushion or mat, or on the floor. … Having the necessary items arranged in front of you before the service will help you maintain your focus during the service and will allow you to flow smoothly from one part of the ceremony to another. …

In closing this section, please keep in mind these are skillful means. They are not the object. The tools, guidelines, and procedures have been created to help you prepare your body, mind, spirit, and environment so that you may fully and deeply enter the great teaching of the True Dharma of the Lotus Sutra. Nothing bad happens if you get it wrong or if you are unable to do some of these things. The hope is that doing what you can, which may change over time through the causes you make with what you have, will bring you delight and joy.

Being reverential in our practice means that we are aware we are performing a sacred ceremony that began when the Buddha revealed the Lotus Sutra for all being in this Sahā world. We are in essence sitting with the Buddha on Mount Sacred Eagle listening to him speak as we gaze upon the Buddhas Shakyamuni and Many Treasures, Taho Tathagata. Don’t you think they deserve to be treated with the greatest respect we are able to give?

The group I first began practicing Nichiren Buddhism with taught that for our services we should be fully dressed, not in pajamas, and freshly shaved or make-up applied. I would echo that instruction today. It would be inappropriate to do your service and eat your meal or sip your beverage. This is a time to give your utmost, to be fully present.

Finally, in all of these things it is possible to be solemn and reverential and still be joyful. These attitudes do not need to be so onerous as to crowd out the joy of performing the practice. Always be mindful of how you are engaging in your practice and examine where you might be able to improve. That is Buddhism, always striving but not grasping so tightly as to choke off your joy.

Once you become proficient in reciting the sutra it is easy enough to speed on through it, checking off the box on your daily list of items to accomplish. That’s easy to do, but is that really how we wish to cultivate and nurture our lives? Are we simply practicing this great religion so we can say we did it, or so we can make fundamental changes in our lives? Buddhism is not a box to be checked of.