I recommend that you practice reading the prose sections of the "Expedient Means" and "Life Span" chapters.

The Recitation of the "Expedient Means" and "Life Span" Chapters, WND, 71

Written to Hiki Daigaku Saburo Yoshimoto's wife on April 17, 1264 from Kamakura

The Lotus Sutra represents the bone and marrow of all the sacred teachings of the Buddha's lifetime, and the verse section of the "Life Span" chapter represents the soul of the twenty-eight chapters of the sutra.

Letter to Horen, WND, 516

Written to Soya Jiro Hyoe-no-jo Kyoshin in April 1275 from Minobu

The Daishonin speaks of the principle of adapting the practice to the locality, saying that people should practice in accordance with local customs or the customs of the times, provided the fundamental spirit of Buddhism is not violated.

Further, the Daishonin strictly condemns rigid teachings that show complete disregard for people's situations or daily lives, or the realities of society.

The Daishonin says that when people insist on adherence to rigid teachings, "This has offended many lay supporters" WND, 72.

Instead of making it possible to achieve kosen-rufu, such tactics only alienate people and cause them to desert the organization.

Selected Speeches - On the Basics of Buddhism, 1993, pgs. 47-48

Whereas Shakyamuni expressed it as the "twenty-eight-chapter Lotus Sutra," Nichiren Daishonin, to enable all human beings of the Latter Day to attain Buddhahood, revealed the ultimate truth of the Lotus Sutra as Nam-myoho-renge-kyo.

In the "Essence of the Lotus Sutra" (Hokke Shuyo Sho) the Daishonin says: "I, Nichiren, have abandoned the comprehensive and the abbreviated, and selected the essential. The essence is the five characters of Myoho-renge-kyo transmitted to Bodhisattva Superior Practice (Jogyo)" (GZ, 336).

The five characters of Myoho-renge-kyo which constitute the Lotus Sutra's essence - that is Nam-myoho-renge-kyo of the Three Great Secret Laws - are the Lotus Sutra appropriate to this age of the Latter Day of the Law. President Toda therefore termed the Daishonin's teaching the "Lotus Sutra of the Latter Day."

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pp. 9-10

The Daishonin "read the Lotus Sutra with his life" by practicing with the spirit of not begrudging his life. The essence of the Lotus Sutra the Daishonin risked his life to propagate is Nam-myoho-renge-kyo, or the "Lotus Sutra of the Latter Day," the "Lotus Sutra hidden in the depths of the sutra." Considered from this standpoint, the twenty-eight-chapter Lotus Sutra becomes in its entirety an explanation of Nam-myoho-renge-kyo. Reading the Lotus Sutra from the standpoint of Nam-myoho-renge-kyo hence is to read it from the standpoint of its implicit meaning.

When we recite the "Expedient Means" and "Life Span" chapters during gongyo, we do so not from the standpoint of the Lotus Sutra of the Former or Middle Day of the Law but from that of Nichiren Daishonin's teaching of Nam-myoho-renge-kyo.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pg. 14

As you know chanting Nam-myoho-renge-kyo, or the daimoku of the Lotus Sutra, is termed the "primary practice" and reading or reciting the "Expedient Means" and "Life Span" chapters is called the "supplementary practice" or "supporting practice."

The twenty-sixth high priest, Nichikan explains the relationship between the primary and supplementary practices by comparing them to food and seasoning respectively. In other words, when eating rice or noodles, the "primary" source of nourishment you use salt or vinegar as seasoning to help bring out, or "supplement" the flavor.

The benefit from carrying out the primary practice is immense. When you also recite the "Expedient Means" and "Life Span" chapters, it has the supplementary function of increasing and accelerating the beneficial power of the primary practice. Our basic way of gongyo is to chant daimoku as its primary component and recite the "Expedient Means" and "Life Span" chapters as the supplementary.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pp. 16-17

We do not necessarily have to recite the sutra as we usually do in gongyo if, for example, we are sick. If, as a result of forcing ourselves to do a complete gongyo at such times, our condition should worsen, then, rather than increasing our benefit, it may in fact have the opposite effect of destroying our joy in faith and thus generating negative value.

At such times, it may be best to simply read the "Expedient Means" and verse portion (Jigage) of the "Life Span" chapter and chant daimoku, or to just chant daimoku. Buddhism is reason. The important thing, therefore, is for each person to make wise judgments so that he or she can carry out a practice of gongyo filled with joy at all times.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pp. 17-18

Gongyo and daimoku are the roots that, as it were, enable you to grow into a great tree. The tree of one's life strengthens and thickens as a cumulative result of continuing the practice of gongyo and chanting daimoku. While it may not be possible to see any changes from one day to the next, because of the daily nourishment a consistent practice affords, our lives will one day become towering and vast like great tress. As we carry out a steady practice, we will develop a state of life of absolutely indestructible happiness.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pg. 19

Nichikan explains that we read the "Expedient Means" chapter to "refute" its surface meaning and "borrow" its phrases, and that we read the "Life Span" chapter to "refute" its surface meaning and "use" the profound meaning implicit in the chapter. Reading these chapters from the standpoint of the Daishonin's Buddhism, we refute their surface meaning; it is as though we are saying: "The Lotus Sutra of Shakyamuni has no power of benefit in the Latter Day."

At the same time, from the Daishonin's standpoint, we also recite the Lotus Sutra because it "praises the greatness of the Gohonzon." This way of reading it corresponds to "borrowing" and "using" its words.

While there are meticulous arguments to support and substantiate this explanation, for the time being I will simply confirm the point in reading the "Expedient Means" and "Life Span" chapters, we do so from the standpoint of the Daishonin's Buddhism.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pp. 19-20

When we do gongyo and chant daimoku, we conduct a ceremony in which we praise the Gohonzon and the great Law of Nam-myoho-renge-kyo. On one level, it could be said that gongyo is a paean or a song of the highest and utmost praise for the Buddha and for Nam-myoho-renge-kyo, the fundamental law of the universe. At the same time, when we do gongyo, we also praise the eternal life of the universe and the world of Buddhahood in our own lives.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pg. 21

When we worship the Gohonzon, right then and there the doors of the microcosm within us open completely to the macrocosm, and we can experience a great and serene sense of happiness, as though gazing out over the entire universe. We savor tremendous fulfillment and joy, and gain access to a great and all-embracing wisdom. The microcosm that is encompassed by the universe in turn encompasses the entire universe.

Gongyo is an invigorating "ceremony of time without beginning" that revitalizes us from the very depths of our being. Therefore, the important thing is to do gongyo each day filled with a feeling of rhythm and cadence - like a horse galloping through the heavens. I hope you will do the kind of satisfying gongyo that leaves you refreshed and revitalized in both body and mind.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pg. 22

No practice is as universally accessible to all people as the practice of reading the sutra and chanting daimoku se forth by Nichiren Daishonin. This is the Buddhist practice that is most wide-open and accessible to all people.

Lectures on the Expedient Means & Life Span Chapters, Vol. 1, pg. 23

Another [passage from the Lotus Sutra] reads, "If a bodhisattva or mahasattva in the latter age hereafter, when the Law is about to perish, should accept and embrace, read and recite this sutra.

The One Essential Phrase, WND, 923

Written to Myoho on July 3, 1278 from Minobu

Through believing in and devoting ourselves to the Mystic Law, the Mystic Law becomes manifest in our lives, and our lives will accord with the Law The "proof" of vibrant life force that we attain through faith in the Mystic Law represents the wisdom that "functions in accordance with changing circumstances," or the understanding of "belief and understanding."

The Daishonin also says: "Belief represents the value or price we attach to a jewel or treasure, and understanding represents the jewel itself, It is through belief that we can 'purchase' the wisdom of the Buddhas of past, present and future" (GZ, 725).

In that regard, belief and understanding are far from opposites, nor is belief something static that is enlisted in support of understanding. In fact, they are essentially one. If we try to separate them, we can only describe them as partners in a dynamic cycle in which belief leads to understanding and understanding further strengthens belief, Through this unending cycle, we can continuously cultivate and improve ourselves. This is the fundamental meaning of' 'belief and understanding."

It is interesting that the Sanskrit adhimukti can also be translated as "will" or "intent." Buddhahood is not a static state. The true state of the Buddha's life is one of endlessly seeking self-improvement, in which wisdom deepens compassion and compassion deepens wisdom. It is a process of boundlessly and continuously striving for perfection. The two wheels of that will to perfection, which carry it along on its eternal journey, are faith and understanding.

The Wisdom of the Lotus Sutra, Vol. 2, Pg. 58

Faith should be the basis of everything. Doing morning and evening gongyo is the way we actualize this principle. There is no way other than doing gongyo and chanting daimoku to bring forth the Buddhahood inherent in our lives. The important thing is for us to exert our utmost efforts to do gongyo as consistently as possible, thereby developing into important individuals in society as we progress in our challenges and overcome our sorrows, pains, worries and problems with composure.

Buddhism in Action, vol. 1, pg. 108

Gongyo is the basis of our Buddhist practice to the Gohonzon. In doing gongyo, we harmonize our lives with the great Treasure Tower of Nam-myoho-renge-kyo or the Gohonzon of the Three Great Secret Laws. Thus, gongyo is a very solemn ceremony in which we "gain entrance through faith" (ishin tokunyū). It is when we solemnly pledge to work for kosen-rufu, while praying to expiate all the slanders we might have committed in the past and to attain enlightenment. Gongyo enables us to reveal our Buddha nature from within. With a refreshed mind to live for both the present and the future, not looking back at the past, we encourage ourselves to challenge the reality of the nine worlds. When we conduct gongyo, the great medicine of Nam-myoho-renge-kyo permeates our entire being, so that we can purify our lives and eliminate the devilish functions which cause diseases and other problems.

Any person who undertakes this most important Buddhist ceremony must have a solemn, serious and dignified bearing in doing so. He should hold his posture upright in a natural, dignified way. His voice should be resounding, vigorous and confident enough to lead those who sit behind him.

The rhythm of gongyo should always be dynamic; the leader's voice should not be weak or difficult to follow. Gongyo should be done in a manner that makes everyone feel refreshed after it is finished. I feel sorry for those people who have to follow a leader whose gongyo drags on and is not rhythmical. I hope you realize that an excellent group gongyo depends on the leader's attitude.

Buddhism in Action, vol. 1, pg. 247-248

We can justify say, from the viewpoint of faith, practice and study, that gongyo is the most fundamental Buddhist practice. Never forget that the raison d'être of our organization and the purpose of guidance and encouragement all boil down to the practice of gongyo, which is in turn the foundation of everything.

Buddhism in Action, vol. 1, pg. 50-51

Please remember that it is most important to pray to the Gohonzon unceasingly, day by day. To put it another way, we can say that faith should be consistent like flowing water. The benefits we obtain are in proportion to the sincerity we show in consistently doing gongyo and chanting daimoku.

Buddhism in Action, vol. 1, 98