What is meant by practice for oneself and others? What constitutes practice for others? Is it only shakubuku? (Could it also be holding meetings, helping someone learn Gongyo, or chanting with someone else?)

The act of carrying out Buddhist practice for one’s own sake is referred to as “practice for oneself,” and the act of teaching and thus imparting the benefit of the Buddha to others for their sake is referred to as “practice for others.”

The Daishonin states in the “True Entity of All Phenomena” (“Shohō jissō-shō”):
Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability, even if only a single sentence or phrase.
(Gosho, p. 668; MW-1, p. 95)

This indicates that based on one’s own consistent practice, believers must do shakubuku, practice the Daishonin’s Buddhism with others, and nurture them. This is the basis of the Daishonin’s Buddhism.

The Daishonin teaches in “On the Three Great Secret Laws” (Sandai hiho- sho):
There are two meanings to the Daimoku. There is the Daimoku of the Former (shobo)and the Middle Days (zobo) of the Law, and the Daimoku of the Latter Day of the Law (mappo). During the age of the Former Day of the Law, Bodhisattvas Nagarjuna and Vasubandhu secretly chanted Daimoku, yet they stopped short of revealing it. Nan-yueh and Tiantai of the Middle Day of the Law, both chanted Nam-Myoho-Renge-Kyo, but also did not widely spread the five characters to others. They kept it secret among themselves. This, then is called the theoretical practice of Daimoku. Now, in the Latter Day of the Law, the Daimoku that Nichiren chants is different from that of previous ages. It is the Nam-Myoho-Renge-Kyo of both practice for oneself (jigyo)and practice for the sake of others (keta).
(Gosho, pp. 1594-1595 [Summary])

The two thousand years after Shakyamuni’s passing constituted the ages of the Former (shobo) and the Middle Days (zobo) of the Law. During this time, it was only necessary to practice the Daimoku in theory, chanting solely for one’s own attainment of Buddhahood. In contrast, the practice most valid for this age of mappo (the Latter Day) is the practice of jigyo and keta. We do not merely chant for our own individual attainment of Buddhahood. We also must teach others, widely sharing the teachings and chanting together. We also must attain Buddhahood together. Then, we can establish kosen-rufu, world peace.
Let’s practice for others, do shakubuku, hold meetings, help someone learn Gongyo, and chant Daimoku with our members in the unity of itai-doshin.
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