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The form of worship instituted by Nichiren Shonin is the repetitive
recitation of the Scriptures’ Sacred Title or the Odaimoku
“Namu Myoho Renge Kyo” that is ‘Adoration
to the Scripture of the Lotus of the Perfect Truth.”
His profound understanding of theology caused
him to see the need for a simplified practice of affirming
our affinity to Buddha and his true teachings. The answer
he asserts is found in uttering the Odaimoku. According to
Nichiren Shonin, the (Qdaimoku is not a mere representation
of Buddha’s Truths. Rather it is the embodiment of Buddha’s
Truths when the formula is uttered with a firm belief of the
truths contained in the Lotus Sutra and with full acceptance
of Buddha as the Saviour.
Namu is derived from the Sanskrit
word Namas. It could not be easily translated into a single
word when it was first rendered into Chinese. As is the case
with many Sanskrit terms found throughout the sutras, the
early translators chose to transliterate the sounds of the
original word, in lieu of translation. The ancient Chinese
did not have an alphabet to transcribe each letter in order
to duplicate the pronunciation. The characters were therefore
assigned to approximate the sound of the original word. Namas
has also been written with different characters producing
the same pronounciation or other similar phonetic variations,
such as Nama and Namo.
Namu, or Namas, possesses a variety of definitions.
Simply, it means devotion which in Japanese, is called Kimyo.
However, Namu also signifies to return one's life, to return
one's appreciation, respectful salutation, veneration, adhering
out of sincere belief and to take refuge in. While residing
in Minobu (1274 - 1282) during the latter years of his life,
Nichiren Daishonin wrote in his letter, Hakumai Ippyo Gosho
(The Gift of One Bale of White Rice also known as the Ji-Ri
Kuyo Gosho), "the word Namu is an Indian term and siginifies
to devote one's life. In China and Japan, it is referred to
as Kimyo and ultimately means to offer our lives to the Buddha."
Nikko Shonin, one of the Six Senior Disciples,
quoted Nichiren Daishonin in the Ongi Kuden (Oral Teachings)
as explaining that, "...There are two objects of devotion:
the Person, which is Sakyamuni, and the Law which is the Lotus
Sutra... In the term Kimyo, the Chinese character Ki ("to
return or to devote") indicates the physical aspect of
one's life while Myo ("life", written with a different
character than the Myo of Myoho) is the spiritual aspect."
The term Namu, therefore, signifies complete and earnest dedication
of our lives, both in the physical and spiritual sense. In
other words, we believe in the Buddha and his teachings, especially
the Lotus Sutra, while sincerely devoting ourselves in any
and every way we possibly can.
In the sense of returning our lives or taking
refuge, Namu means we take sanctuary in the Buddha as we are
embraced in every aspect of the Buddha's limitless compassion,
wisdom and enlightened life. However, it also indicates that
in order for us to do this, we must live our lives in accordance
with the Buddha's teachings and spirit. Nichiren Daishonin
further explained in The Gift of One Bale of White Rice that,
"Whether one has wealth or not, life is still the most
precious treasure. This is why the saints and sages of ancient
times offered their lives to the Buddha and were themselves
able to attain Buddhahood." He continues, "common
mortals can attain Buddhahood if they treasure one thing:
earnest faith. Above all, earnest faith is the will to understand
and live up to the spirit, not just the words, of the sutras."
In the prose section of the Juryo chapter
of the Lotus Sutra, there is a phrase "Isshin Yoku Ken
Butsu, Fuji Shaku Shin'myo" which literally means "genuinely
longing to see the Buddha, one does not hold back one's life."
These final passages clearly illustrate that our conviction,
understanding, refuge and devotion must all unselfishly arise
from sincere faith and practice.
Myoho is a translation of
the Sanskrit word Saddharma. Myoho is often simply translated
into English as Wonderous Dharma or Mystic Law, and as is
suggested by its translation, the meaning is far-reaching
and profound.
The Sad, or Sat, in Saddharma is the first
syllable Myo in Myoho, and signifies the truth. Saddharma
therefore means the true or correct Dharma. Sad also denotes
completeness, being perfectly endowed and all encompassing.
Myo further indicates without peer, mystic, impossible to
perceive, beyond comprehension [by normal human beings] and
wondrous. Nichiren Daishonin pointed out that while Myoho
Renge Kyo is the heart and essence of the entire Lotus Sutra,
the word Myo in itself is extremely significant.
In 593, the Great Master of the Dharma, T'ien
T'ai, explained in the Fahua Ichi (jp. Hokke Gengi, eng. Profound
Meaning of the Lotus Sutra) that Myo has a double significance.
The first is a comparative analysis which illustrates the
superiority of the Lotus Sutra over all the Buddha's other
teachings. The second significance of Myo is the comprehensiveness
of the Lotus Sutra, in that it simultaneously includes every
single one of Sakyamuni Buddha's numerous doctrines that he
preached throughout the 40 years of his life.
Nichiren Daishonin explained throughout the
Daimoku of the Lotus Sutra (1266), the Kaimoku Sho (1272)
and also in the Kanjin Honzon Sho (1273) that the single word
Myo is truly a very powerful element. Myo possesses the three
meanings of:
1) to open,
2) to be endowed and perfect, and
3) revival, resuscitation and resurrection,
with the ability to change poison into beneficial medicine.
In regards to these significances, Nichiren
Daishonin stated in the Daimoku of the Lotus Sutra, "If
there is a storehouse full of treasures, but no key, then
it cannot be opened. If it cannot be opened, the treasures
inside the storehouse cannot be seen." He also stated
in the same writing, "As for the character Myo, the Lotus
Sutra states that 'this sutra opens the door of expedient
teachings and reveals the true aspect of all reality.' The
Great Master of the Dharma Chang'an commented that 'Myo reveals
the depths of the secret warehouse.' The Great Master of the
Dharma Miao Lo explains 'to reveal is to open.' Therefore,
the character Myo means to open." In regards to the second
characteristic of being perfectly endowed with all the qualities
and significances contained in the Lotus Sutra, Nichiren Daishonin
states in the Opening of the Eyes that "Myo means Gusoku
(to be in perfect possession)." He further explains in
the Daimoku of the Lotus Sutra that, "One fundamental
Myo, or mystic principle, underlies every one of the 69,384
characters that comprise the Lotus Sutra. The Lotus Sutra
is, therefore, made up of 69,384 mystic principles."
He continues in the same writing, "Myo means fully endowed,
which in turn also means perfection.... it is like a solitary
drop of water from the great ocean which also contains the
water of all the various rivers that flow into the ocean".
In reference to the third and final description
of Myo, Nichiren Daishonin wrote again in the Daimoku of the
Lotus Sutra that, "Myo means to revive, to return to
life." He also explains in this writing, "Plants
and trees are withered and bare in autumn and winter. However,
when the sun of summer and spring shine on them, they sprout
new branches and leaves, later bearing flowers and fruit.
Before the Lotus Sutra was preached, the beings throughout
the nine worlds were like the trees and plants of autumn and
winter. Just like the spring and summer sun, when the Lotus
Sutra shines on them they flower with the aspiration for enlightenment
and yield the fruit of Buddhahood." Nichiren Daishonin
further adds in this letter, "Because it can cure what
is thought to be incurable, it is called Myo or wondrous."
What does the character Myo open? As seen
from these passages, Myo is a key of great hope, the key that
opens for anyone who embraces it, the entire warehouse of
treasures contained in the Lotus Sutra, the original and perfect
enlightenment of the Buddha of the infinite past. Myo awakens
the Buddha nature within the deep recesses of our life. By
embracing the faith and practice of Myoho Renge Kyo, we are
able to revitalize our lives. In other words, no matter what
state we might find ourselves, through faith and practice
we can transform any negative or other life condition into
enlightenment. We can therefore develop wisdom and a life
that is no longer a slave to suffering. Finally, Nichiren
Daishonin teaches us that it is the unfathomable or mystical
power of Myo in Myoho Renge Kyo which helps us overcome the
impossible and cure the incurable. These passages from Nichiren
Daishonin's writings clearly illustrate the profound significance
and vigor of the single syllable Myo, together with the reason
why a consistent daily practice of our faith is so vital.
Ho of Myoho means Dharma
in Sanskrit. It is written with the Chinese character for
law. In the ancient Indian Vedic teachings and throughout
the Upanishads which predate the Buddha, Dharma is defined
as religious duty in life. According to these pre-Buddhist
traditions, through the observance of one's Dharma or religious
duties, life throughout the world is preserved and is able
to flourish. In Mahayana Buddhism, Dharma signifies the teachings
of the Buddha, but ultimately indicates the Law. This law,
however, does not signify a man made law which is upheld in
our judicial courts or society, but a natural law of life,
such as the law of gravity and other phenomena. It is the
pulse of life itself which permeates the entire universe and
is in turn, equated to the truth, the doctrine and essence
of all the teachings of the Buddha.
Renge is a translation of
the Sanskrit word Pundarika written with the Chinese characters
signifying "lotus blossom". The word Pundarika literally
means white lotus and symbolizes bodhi, or the pure and perfect
enlightenment of the Buddha. Lotus blossoms are usually depicted
in Buddhist art with eight petals. These eight petals symbolize
the Eightfold Path, the first doctrine preached by the Buddha.
The lotus is the only flower that blooms
with a seed pod already developed. Normally, as most other
flowers bloom, the beautiful colour of the flower and its
scent draws bees and other insects into the blossom. At this
time, the flower is pollinated, later dries up and falls off.
Finally, a fruit containing seed develops. However, in the
case of lotuses, the process is different. The flower blooms
already containing its fruit - the seed pod. This is very
unusual in the plant world.
In Buddhism, the lotus flower with its simultaneous
blossom and fruit, visually demonstrates the cause of the
plant itself (the seed) and the final result (the flower).
This simultaneous relationship in Buddhist terminology, is
called Inga Guji or possessing both the cause and the effect
at the same time. The principle of cause and effect is one
of the most basic and a very important concept in Buddhist
philosophy.
The lotus bloom in very dirty and muddy water.
In fact, the dirtier the water, the more beautiful the blossom.
If we compare the example of the lotus to our own lives, it
demonstrates that from the problems and suffering we experience
in daily life, we can obtain the pure and beautiful condition
of Buddhahood, in the same way that the lotus blooms from
filthy water. All beings possess the potential for Buddhahood.
Therefore, when we chant Namu Myoho Renge Kyo to the Mandala
Gohonzon, the pure beautiful flower of enlightenment within
our own lives is able to sprout, mature and bloom. However,
this seed of potential Buddhahood must be nurtured, watered
and taken care of - just as any other living thing. This is
done only through the nourishment of the Lotus Sutra, reciting
the sutra, chanting Namu myoho Renge Kyo and serving the Buddha.
Without sincere faith and practice, the seed of enlightenment
concealed within our life can not receive nourishment and
as a result, will not sprout, grow nor bloom. Nichiren Daishonin
wrote in the Kanjin Honzon Sho, "The Fugen Sutra states,
'This Mahayana sutra is the treasure, the eye and the seed
of life for all Buddhas in the universe throughout the past,
present and future... You should exert yourself in Buddhist
practice and never let the seed of Buddhahood die out.' "
Kyo is a translation of
the Sanskrit word for "Sutra". The original significance
of this Sanskrit term is a string or thread. This was originally
used in the sense of stringing together the Buddha's words
and sermons paraphrased in prose. The term "sutra"
is not originally nor exclusively Buddhist. Pre-Buddhist Brahmanic
verse are referred to as sutras as well. The recorded Jain
doctrines, a teaching that existed during the time of the
Buddha, as well as the written doctrines of other post-Buddhist
Indian religions, are also all referred to as sutras. However,
in the Buddhist sense, sutras refer only to the teachings
and recorded sermons of the Buddha. Today the sutras have
been transmitted to us in printed form and also translated
into many of the world's languages.
It is said that the Buddha preached a total
of 84,000 sermons, but Sakyamuni Buddha did not directly write
any of his teachings down. The transcription was done by his
disciples and later priests. The Buddha's sermons were memorized
by those who first heard them, then passed on verbally to
others, who in turn memorized them and passed them on to yet
other people, and so on. In fact, all the sutras begin with
the opening phrase, " Thus I have heard." This ancient
Indian tradition of oral transmission, as opposed to recording
on paper, was practiced during the Buddha's time and earlier,
and is still observed today even today amongst Hindu masters
and disciples. Therefore, Sutra or Kyo also means the words
of the Buddha.
Even though Sakyamuni Buddha physically passed
away nearly 3,000 years ago, he remains alive today through
his words, recorded in the sutra. Therefore, if we wish to
meet the Buddha today, all we need do is embrace the Lotus
Sutra and its heart, the Odaimoku of Namu Myoho Renge Kyo.
Nichiren Daishonin explains this particular point in the Kanjin
Honzon Sho, "People can attain Buddhahood in two ways:
By meeting the Buddha and hearing the Lotus Sutra, or by believing
in the sutra even thought they are not able to [physically]
meet the Buddha."
The Kaikyoge, or Verses for Opening the Sutra,
reads "We shall be able to approach enlightenment when
we see, hear, or touch this sutra. Expounded is the Buddha's
truth, expounded is the Buddha's essence. Each and every one
of the letters that compose this sutra, are the manifestation
of the Buddha. Since innumerable benefits are contained within
this sutra, all living beings are benefited by this sutra
without hindrance and as implicitly as incense is perceived
by a thing placed nearby." Let's continue to do our best
to sincerely recite the Lotus Sutra every morning and evening
and chant Odaimoku, based on unselfish devotion. With every
heart felt effort we put forth, our lives will become closer
to that of the Buddha and blessed with all the qualities of
the Buddha, his wisdom, compassion, tranquility as well as
immense good fortune and happiness. Nichiren Daishonin strove
his entire life to teach us that Namu Myoho Renge Kyo is the
Buddha's gift to all of us.
Let us wholeheartedly embrace this treasure
and allow it to blossom within our lives and in the lives
of all those around us
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