Chanting Growers Group (2013-∞)

[Cvh]

Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Babbabud]

Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

Point One, regarding the words “This is what I heard:”


The Words and Phrases of the Lotus Sutra, volume one, says, “The words ‘This is what’ indicate the substance of the doctrine heard from the Buddha. ‘I heard’ indicates a person who is capable of upholding that doctrine.”

The Annotations on “The Words and Phrases of the Lotus Sutra,” volume one, says, “Therefore, from first to last, the whole sutra represents the substance of what was heard from the Buddha.”


The Record of the Orally Transmitted Teachings says: The “heard” of “I heard” indicates the stage of hearing the name and words of the truth; “the substance of the doctrine” is Nam-myoho-renge-kyo. In the phrase “person who is capable of upholding,” one should give particular thought to the word “capable.” When On “The Words and Phrases,” volume one, says, “Therefore, from first to last, the whole sutra,” etc., the “first” indicates the “Introduction” chapter (chapter one) and the “last” indicates the “Universal Worthy” chapter (chapter twenty-eight). The “substance of the doctrine” means its heart or core.

Doctrine (hō) may also mean all phenomena (shohō); that is, it represents the heart of all phenomena. The heart or core of all phenomena is Myoho-renge-kyo.

The Great Teacher Dengyō [in his Outstanding Principles of the Lotus Sutra] says, “Though he praises the Lotus Sutra, in fact he kills the heart of the Lotus.” You should let your mind dwell in particular on the word “kill.” The word “heard” of “This is what I p.10heard” cannot apply to a person of no faith. But a practitioner of the Lotus Sutra may be said to have “heard” the substance of the doctrine put forth in “This is what,” etc. With regard to this, Words and Phrases, volume one, says, “‘This is what,’ etc., are words indicating faith and compliance. Faith means understanding of what one has heard, and compliance means that [one proceeds to follow it as] one follows the path of teacher and disciple.”

In effect, then, Nichiren and his followers are persons to whom the phrase “This is what I heard” may apply.

---> https://www.nichirenlibrary.org/en/ott/PART-1/1

 

[Cvh]

Nam Myoho Renge Kyo

 

[Weird]

Nevertheless, Shakyamuni, Many Treasures, and the Buddhas of the ten directions, the Bodhisattvas of the Earth, Bodhisattva Nāgārjuna, and the Great Teachers T’ien-t’ai, Miao-lo, and Dengyō all understood that the true attainment of Buddhahood in one’s present form is limited to the Lotus Sutra. My disciples and the followers of my teachings should keep this fact constantly in mind.

Regarding the character myō in the five characters Myoho-renge-kyo, the scholars and teachers have offered a variety of interpretations, but none of them go beyond the ideas presented in the sutras other than the Lotus Sutra. The only exception is Bodhisattva Nāgārjuna, who in his Treatise on the Great Perfection of Wisdom states, “[The Lotus Sutra is] like a great physician who can change poison into medicine.” This interpretation of his seems to get at the very heart of this character myō.

The “poison” in the above passage means the first two of the four noble truths, the truth that all existence is suffering and the truth that suffering is caused by selfish craving as well as the karmic cause and effect that confine living beings to the sufferings of birth and death. These are truly the poison to outdo all poisons. But through the extraordinary power of the character myō, or “wonderful,” this poison is changed into the understanding that the sufferings of birth and death are nirvana, that earthly desires are p.586enlightenment. This is the good medicine that can change poison into medicine, hence it is called good medicine.

--->https://www.nichirenlibrary.org/en/wnd-2/Content/252

 

[Weird]

These bodhisattvas are possessors of the essential or original Law. The original Law is Nam-myoho-renge-kyo. This daimoku, Nam-myoho-renge-kyo, is something that is without exception possessed by the bodhisattvas who emerge from the earth, but it is not possessed by the bodhisattvas of the theoretical teaching, those who were taught and converted by the Buddha in his transient status. From the substance of this original Law is derived the function that is propagated as the practice of concentration and insight, and is called the principle of three thousand realms in a single moment of life. In effect, all the explanations given by great and ordinary teachers are directed toward the propagation of this function of the Wonderful Law.

The accepting and upholding of this original Law is expressed in the single word “belief” or “faith.” The single word “belief” is the sharp sword with which one confronts and overcomes p.120fundamental darkness or ignorance. The commentary [Words and Phrases] says, “Belief means to be without doubt.” You should think about this.

---> https://www.nichirenlibrary.org/en/ott/PART-1/15

 

[Babbabud]

Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

When in one’s heart one takes faith in Nam-myoho-renge-kyo, the heart becomes a dwelling and Shakyamuni Buddha takes up residence there. At first one is not aware of this, but gradually, as the months go by, the Buddha in the heart begins to appear as in a dream, and one’s heart becomes bit by bit ever more joyful. Numerous are the teachings of Buddhism in this regard, but I will not go into them here.

At first one may seem to have faith in the Lotus Sutra, but it is hard to maintain that faith to the last. Water, for example, may be stirred by the wind, or blossoms may lose their hue with the fading of the morning dew. How, then, have you been able to persist in your faith up until today? It must be thanks entirely to the blessings you have acquired in previous existences, and to the care bestowed on you by Shakyamuni Buddha. How heartening is that thought, how heartening indeed!

---> https://www.nichirenlibrary.org/en/wnd-2/Content/326

 

[Cvh]

Nam myoho renge kyo

 

[Weird]

The Essentials for Attaining Buddhahood

Background
THE “Expedient Means” chapter in volume one of the Lotus Sutra states, “The wisdom of the Buddhas is infinitely profound and immeasurable.” A commentary says that the riverbed of reality is described as “infinitely profound” because it is boundless, and that the water of wisdom is described as “immeasurable” because it is hard to fathom.1

Is not the meaning of the sutra and the commentary that the way to Buddhahood lies within the two elements of reality and wisdom? Reality means the true nature of all phenomena, and wisdom means the illuminating and manifesting of this true nature. Thus when the riverbed of reality is infinitely broad and deep, the water of wisdom will flow ceaselessly. When this reality and wisdom are fused, one attains Buddhahood in one’s present form.

---> https://www.nichirenlibrary.org/en/wnd-1/Content/89

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

The Daishonin explains the meaning of the Lotus meditation, Toki’s practice of which, he says, will lead not only to his own Buddhahood, but to his mother’s as well. Using a question and answer format, the Daishonin elaborates on the meaning of this meditation, which, he says, refers to the practice of the Lotus Sutra carried out by ordinary people in the latter age.

Further, he clarifies what he says are two aspects to this meditation. One is the opening up and merging of the seeds of similar species, and the other is the opening up and merging of the seeds of opposite species. The terms themselves originate in the “Parable of the Medicinal Herbs” chapter of the Lotus Sutra. The first term, the seeds of similar species, refers to the seed of the Buddha nature all living beings possess, the seed of the wisdom to perceive that Buddha nature, and the seed of the good deeds to develop that wisdom and realize that Buddha nature. The second term, the seeds of opposite species, refers to the three paths of earthly desires, karma, and suffering, and their “opposites,” the three virtues of the Dharma body, wisdom, and emancipation.

How can things of such apparently negative nature as earthly desires, karma, and suffering be changed into causes for Buddhahood? The Daishonin quotes Bodhisattva Nāgārjuna, who, referring to the word myō of Myoho-renge-kyo, said that it is “like a great physician who can change poison into medicine.” Thus the poison of earthly desires, karma, and suffering, which all humankind experiences, is changed into the medicine of the Dharma body, wisdom, and emancipation.

This, says the Daishonin, is what is p.745meant by the attainment of Buddhahood in one’s present form, a teaching that, though some other schools of Buddhism claim it as their own, is actually taught only in the Lotus Sutra. And hearing this teaching, the Daishonin emphasizes, means truly hearing the Lotus Sutra for the first time. With a quote from Miao-lo beginning, “If one has faith in the teaching . . . ,” he indicates that “hearing” also means believing. Moreover, he concludes, not only will ordinary people who hear this teaching attain Buddhahood themselves, but also their fathers and mothers will do so in their present form. This, he encourages Toki, is the ultimate expression of filial devotion.

---> https://www.nichirenlibrary.org/en/wnd-2/Content/290#para-38

 

[Weird]

Nam Myoho Renge Kyo

 

[Cvh]

Nam myoho renge kyo

 

[Weird]

“The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the ‘Never Disparaging’ chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being”

---> https://www.nichirenlibrary.org/en/dic/Content/T/299

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

The “Expedient Means” chapter constitutes the heart of the theoretical p.748teaching. In this chapter the Buddha expounds the doctrine of the ten factors and the true aspect of all phenomena, and makes clear how living beings in the Ten Worlds can attain Buddhahood.

When Shāriputra hears this, he is able to cut off the illusions about the true nature of existence9 and attains the level at which he comprehends the true cause for enlightenment.

---> https://www.nichirenlibrary.org/en/wnd-2/Content/291