For lay followers of Nichiren Shōshū, daily life is structured around a rhythm of practice that centers on the Gohonzon and the daimoku, Nam‑myōhō‑renge‑kyō. The heart of this rhythm is morning and evening gongyō, performed at a home altar (butsudan) while facing the Gohonzon. During gongyō, specific portions of the Lotus Sutra—especially the Hoben (Chapter 2) and Juryo (Chapter 16) sections—are recited, followed by the chanting of daimoku. This formal service is framed by silent prayers of gratitude and dedication, and is regarded as the primary means of aligning one’s life with the Law embodied in the Lotus Sutra.

Beyond these set times, followers are encouraged to chant Nam‑myōhō‑renge‑kyō throughout the day, according to their circumstances. This ongoing daimoku is directed toward deepening faith, transforming suffering, and cultivating gratitude, while also addressing concrete challenges and aspirations. There is no fixed minimum; rather, emphasis is placed on sincerity and consistency. In this way, the recitation becomes both a contemplative discipline and a practical method for engaging the joys and sorrows of ordinary life.

The physical focal point of practice is the Gohonzon enshrined in the butsudan, which is treated with careful reverence. Lay followers typically make simple daily offerings—such as fresh water, incense, light, or food—and maintain the altar and its surroundings in a state of cleanliness and respect. This veneration is not merely ceremonial; it serves to remind practitioners, each time they approach the altar, of their vow to base their lives on the Lotus Sutra and the teaching of Nichiren Daishonin. The care of the Gohonzon thus becomes an outward expression of inner resolve.

Study and community engagement are also recommended as part of a balanced daily path. Followers read Nichiren’s writings and authorized doctrinal materials to clarify the meaning of their practice and to avoid a merely mechanical recitation. They are encouraged to maintain a living connection with the temple and priesthood through regular visits, participation in ceremonies and study meetings, and receiving guidance. Sharing the teaching with others—often referred to as shakubuku—is regarded as both a responsibility and a profound form of practice, undertaken with compassion so that others may also encounter the Gohonzon and the daimoku.