Chanting Growers Group (2013-∞)

[TeVerde]

Nam Myoho Renge Kyo

 

[Hasch]

Nam Myoho Renge Kyo

 

[chilliwilli]

Nam Myoho Renge Kyo

 

[Cvh]

Nam Myoho Renge Kyo

 

[Weird]

Though the teaching I am now propagating seems limited, it is extremely profound. That is because it goes deeper than the teaching expounded by T’ien-t’ai, Dengyō, and others. It is the three important matters1 in the “Life Span” chapter of the essential teaching. Practicing only the seven characters of Nam-myoho-renge-kyo seems limited, but since they are the master of all the Buddhas of the three existences, the teacher of all the bodhisattvas in the ten directions, and the guide that enables all living beings to attain the Buddha way, it is profound.

The sutra states, “The wisdom of the Buddhas is infinitely profound and immeasurable.”2 It refers to “the Buddhas” here in the sense of all Buddhas throughout the ten directions in the three existences, from the Thus Come One Mahāvairochana of the True Word school and Amida of the Pure Land school to the Buddhas and bodhisattvas of all schools and all sutras, all Buddhas of the past, future, and present, and the present Thus Come One Shakyamuni. And the sutra speaks of the wisdom of all those Buddhas.

What is meant by this “wisdom”? It is the entity of the true aspect of p.318all phenomena, and of the ten factors of life that lead all beings to Buddhahood. What then is that entity? It is Nam-myoho-renge-kyo. A commentary states that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo.3 We learn that that true aspect of all phenomena is also the two Buddhas Shakyamuni and Many Treasures [seated together in the treasure tower]. “All phenomena” corresponds to Many Treasures, and “the true aspect” corresponds to Shakyamuni. These are also the two elements of reality and wisdom. Many Treasures is reality; Shakyamuni is wisdom. It is the enlightenment that reality and wisdom are two, and yet they are not two.

Nam Myoho Renge Kyo

 

[Cvh]

Nam Myoho Renge Kyo

 

[chilliwilli]

Nam Myoho Renge Kyo

 

[ReprobateMind]

Meatosticku Jiuando,
Meatosticku Kakushite,
Meatosticku Toridashta, Jiuan,
Do Do Atamaga Shock,
Do Do Atamaga Shock

 

[Hasch]

Nam Mayoho Renge Kyo

 

[chilliwilli]

Nam Myoho Renge Kyo

 

[TeVerde]

Nam Myoho Renge Kyo

 

[Cvh]

Nam Mayoho Renge Kyo

 

[Weird]

The Lotus Sutra is the teacher of all the Buddhas of the ten directions and the three existences. The Buddhas of the ten directions are the Buddha Good Virtue in the east, the Buddha Sorrow-Dispelling Virtue in the southeast, the Buddha Sandalwood Virtue in the south, the Buddha Giver of Treasure in the southwest, the Buddha Infinite Brightness in the west, the Buddha Flower Virtue in the northwest, the Buddha Banner-like Virtue in the north, the Buddha Three Vehicle Practice in the northeast, the Buddha Vast Myriad Virtue of the zenith, and the Buddha Brilliant Virtue of the nadir.2


The Buddhas of the three existences are the thousand Buddhas of the past Glorious Kalpa,3 the thousand Buddhas of the present Wise Kalpa,4 and the thousand Buddhas of the future Constellation Kalpa,5 as well as all the other Buddhas depicted in the Mahayana and Hinayana, provisional and true, and exoteric and esoteric sutras, including the Flower Garland, Lotus, and Nirvana sutras. These Buddhas, as well as the bodhisattvas in the worlds of the ten directions who are as numerous as particles of dust, all originate from the single character myō, or wonderful, of the Lotus Sutra [Myoho-renge-kyo].


Therefore, the Universal Worthy Sutra, the epilogue to the Lotus Sutra, says, “A Buddha’s three types of bodies are born from this correct and equal sutra.” The term “correct and equal” derives from an Indian word6 and was translated in China as “great vehicle.” Great vehicle, or Mahayana, is another name for the Lotus Sutra.

Nam Myoho Renge Kyo

 

[Hasch]

Nam Myoho Renge Kyo