The profound meaning of Nichiren's Daimoku

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tkp67
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The profound meaning of Nichiren's Daimoku

Post by tkp67 » Sun Dec 08, 2019 3:45 pm

While understanding Shakyamuni's enlightenment might be considered an attainment understanding the genius of Nichiren is within mind's reach of ordinary humans. I think it is simple to understand the Nichiren's intention. I am sure there are many other aspects to the power of the Daimoku and earthly desires are enlightenment certainly comes to mind. Maybe some might be shared along with my take on the profound meaning of Daimoku.

*** As I understand it ***

Nichiren's Diamoku represents the complete and perfect enlightenment of Shakyamuni Buddha. Chanting it allows for it to be held in our mind completely within a moments time. I feel I must restate this. The whole of Shakyamuni's complete and perfect enlightenment held within the mind in a moment of time. In and of itself has profound implications.

Understandable without lifetimes of practice and merit we cannot simply fathom Shakyamuni's complete enlightenment and posses it as such in a moments time but the Nichiren's Daimoku does this for us. It represents all enlightenment from the point of shakyamuni's enlightenment to all buddha of the ten directions past present and future to that of our own mind in this present moment. All teachings, all sentient beings, all enlightened being, all world systems. In essence the absolutely pure and boundless realm of Shayamkuni's enlightenment that includes liberation for all sentient beings past, present and future (the ultimate expression of equanimity).

The manifestation of Shakyamuni's enlightenment is to realize the ten realms with one's own life. The seed of which is Nichiren's Daimoku. To endow one's life with this practice is to to take up Shakyamuni's cause. While the cause is a great so are the blessings given unto Shakyamuni Buddha whose shares those blessings accordingly to those who take up his cause.

There is no restriction to the Daimoku or those who can be liberated by it. While the liberated mind might be freed of many things Shakyamuni's enlightenment is special in that it realized liberation for all beings across time, thus representing the highest level of compassion.

Won't anything else leave negative karmic remnants at the end of the kapla?

illarraza
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Re: The profound meaning of Nichiren's Daimoku

Post by illarraza » Sun Dec 08, 2019 7:12 pm

Excellent. I would add, "The manifestation of Shakyamuni's enlightenment is to realize the ten realms with one's own life.", to realize the Ten Worlds Mutual Possession, and ultimately to realize the Three Thousand Realms in a single moment of life.

Mark

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Re: The profound meaning of Nichiren's Daimoku

Post by tkp67 » Sun Dec 08, 2019 9:50 pm

Thank you Mark both for the encouragement and addition.

Very meaningful

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Minobu
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Re: The profound meaning of Nichiren's Daimoku

Post by Minobu » Mon Dec 09, 2019 1:52 pm

I would like to point out that it is not Nichiren shonin's ODaimoku.

This is just the words used to access something that has always been there.

The Buddha made that so.

thoughts ?

tkp67
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Re: The profound meaning of Nichiren's Daimoku

Post by tkp67 » Mon Dec 09, 2019 5:20 pm

Minobu wrote:
Mon Dec 09, 2019 1:52 pm
I would like to point out that it is not Nichiren shonin's ODaimoku.

This is just the words used to access something that has always been there.

The Buddha made that so.

thoughts ?
The lotus sutra isn't the complete and perfect enlightenment of Shakyamuni Buddha?

Is the Buddha that IS the Lotus Sutra none representative of anything other than the perfect enlightened mind of Shakyamuni?

I stand firmly by the many in body one in mind doctrine and do not seek to differentials. I personally regard different perspectives of different Nichiren practices as diversity within the body of practitioners who on individual and group levels seek to deepen their relationship with Nichiren This of course paints my perspective for better or worse. With that said I do not hope to cause division, simply veneration and propagation. Please feel free to make any specific differentiation to preserve that teaching's integrity.

I don't see the difference at first glance but I am not a practitioner of Nichiren Shu but since you mention odaimoku specifically I found this as reference.

https://sacramentonichirenchurch.org/ho ... /odaimoku/
LET US PRACTICE ODAIMOKU.
“Namu” means adoration. “Myoho Renge Kyo” is the formal title of the Lotus Sutra. So when we recite the Odaimoku, we can leave behind our own selfishness and unify with the Lotus Sutra, which is the Buddha himself. Therefore, through reciting the Odaimoku, we are able to receive the Buddha’s benevolence and approach Buddhahood. Even though Namu Myoho Renge Kyo is a short phrase, it contains the Buddha’s wisdom, awareness and compassion, and contains the same merit as the whole Lotus Sutra.

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Re: The profound meaning of Nichiren's Daimoku

Post by dude » Tue Dec 10, 2019 4:21 am

Does that mean the Law is originally nameless?

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Minobu
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Re: The profound meaning of Nichiren's Daimoku

Post by Minobu » Tue Dec 10, 2019 1:15 pm

dude wrote:
Tue Dec 10, 2019 4:21 am
Does that mean the Law is originally nameless?
well when we talk of the law of gravity >>> there is a name to it.

The teaching of Sad Dharma Pundarika sutra became a chant...

the chant Myoho Renge Kyo has multiple meanings inside meanings inside meanings....thats the best i can articulate "IT"

The fact it actually leads to the liberation of sentients is all down to The Buddhas.....This teaching is Eternal....This Teaching has been introduced at different times of Mappo in the past and present and future from Buddhas...

When in the we sutra read that everyone came to listen for this dharma was about to be revealed...they were pleased...they knew it existed before and now they get to hear it...

they still are just words...but oh man thank the Buddha for those words are >>>>> ....... well you know.....the means to liberation that only Buddhas can completely comprehend if thats the right word ...

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Re: The profound meaning of Nichiren's Daimoku

Post by Queequeg » Tue Dec 10, 2019 2:41 pm

dude wrote:
Tue Dec 10, 2019 4:21 am
Does that mean the Law is originally nameless?
Chicken or egg? To suggest it is originally nameless supposes some starting point. To suggest that the name is inherent, unitary, unchanging, is to misunderstand the teaching.
In the final analysis, the meaning of the Lotus Sutra is that the metaphor is none other than the entity of the Law and that the entity of the Law is none other than the metaphor. That is why the Great Teacher Dengyō in his commentary says: “The Lotus Sutra contains a great many metaphors and parables. However, when it comes to the major parables, we find that there are seven of them. These seven parables are none other than the entity of the Law, and the entity of the Law is none other than these metaphors and parables. Therefore, there is no entity of the Law outside of the metaphors and parables, and there are no metaphors and parables outside of the entity of the Law. In other words, the entity of the Law refers to the entity of the truth of the essential nature of phenomena, while the metaphors and parables represent the entity of the Mystic Law as manifested in actual phenomena. The manifestations are none other than the entity of the truth, and the entity of the truth is none other than the manifestations. Therefore, it can be said that the Law and its metaphors constitute a single entity. This is why the passages from the treatises and the Annotations by the Tendai school all explain the lotus as both the Law itself and a metaphor for it.”
https://www.nichirenlibrary.org/en/wnd-1/Content/47

This view of Nichiren's is restated when he compares his Daimoku to the 24 Character Greeting of Bodhisattva Never Disparaging, and the mantra Subakharasimha recited.
In the past, in the Middle Day of the Law of the Buddha Awesome Sound King, not a single person knew of the three treasures. However, Bodhisattva Never Disparaging appeared, and to all living beings he declared the teaching of twenty-four characters that the Buddha Awesome Sound King had expounded. All those who heard this twenty-four-character teaching, without a single exception, were later reborn with Bodhisattva Never Disparaging, and were at last able to obtain the benefit of enlightenment. This was solely because they had already received the seeds of Buddhahood when they first heard the teaching. The same thing occurs in our present era. Bodhisattva Never Disparaging’s age was the Middle Day of the Law, whereas this age is the defiled Latter Day of the Law. He was a practitioner at the initial stage of rejoicing, and I, Nichiren, am an ordinary practitioner at the stage of hearing the name and words of the truth. He sowed the seeds of Buddhahood with the twenty-four characters, while I do so with only the five characters [of Myoho-renge-kyo]. Although the ages are different, the process of attaining Buddhahood is exactly the same.
https://www.nichirenlibrary.org/en/wnd-1/Content/57
The characters Myoho-renge-kyo are Chinese. In India, the Lotus Sutra is called Saddharma-pundarīka-sūtra. The following is the mantra concerning the heart of the Lotus Sutra composed by the Tripitaka Master Shan-wu-wei:

namah samanta-buddhānām
om a ā am ah
sarva-buddha-jna-sākshebhyah
gagana-sambhavālakshani
saddharma-pundarīka-sūtra
jah hūm bam hoh vajrārakshaman
hūm svāhā

Hail to all the Buddhas! Three-bodied Thus Come Ones! Open the door to, show me, cause me to awaken to, and to enter into the wisdom and insight of all the Buddhas. You who are like space and who have freed yourself from form! Oh, Sutra of the White Lotus of the Correct Law! Cause me to enter into, to be everywhere within, to dwell in, and to rejoice in you. Oh, Adamantine Protector! Oh, empty, aspect-free, and desire-free sutra!

This mantra, which expresses the heart of the Lotus Sutra, was found in the iron tower in southern India.
https://www.nichirenlibrary.org/en/wnd-1/Content/30

Buddhahood is as Buddhahood does. There is no abstract Buddhahood divorced from the reality lived by sentient beings. This is why in the Lotus schools Dharmakaya as a source is denied.
Those who, even with distracted minds,
Entered a stupa compound
And chanted but once, “Namo Buddhaya!”
Have certainly attained the path of the buddhas.

-Lotus Sutra, Expedient Means Chapter

There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.
-Ayacana Sutta

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Minobu
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Re: The profound meaning of Nichiren's Daimoku

Post by Minobu » Tue Dec 10, 2019 7:24 pm

jah hūm bam hoh

Each of those words comes with it's own Mudra .
You use it in Tantric Arts when you are asking for a deity to enter your heart chakra through the top of your head.. Your calling forth from the Pure Land .

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Re: The profound meaning of Nichiren's Daimoku

Post by illarraza » Tue Dec 10, 2019 9:10 pm

from Kyotsu Hori's translation of the Opening of the Eyes:

PROLOGUE Chapter II "3,000 in One Thought." The Cardinal Doctrine of the Lotus Sutra
The Opening of the Eyes: The Cardinal Doctrine of the Lotus Sutra Ch. II

PROLOGUE
Chapter II

"3,000 in One Thought."
The Cardinal Doctrine of the Lotus Sutra

"Two important doctrines are in this Lotus Sutra. Such schools as Kusha, Jojitsu, Ritsu, Hosso and Sanron do not know even their names while the two schools of Kegon and Shingon plagiarized them to build their own fundamental structure. The "3,000 in one thought' doctrine, founded on these two basic doctrines, is hidden between the lines of the sixteenth chapter on "The Life Span of the Buddha" in the essential (hommon) section of the Lotus sutra. Although Nagarjuna and Vasubandhu were aware of it, they did not speak of it. It is only our Grand Master T'ien-t'ai who preached it.

The teaching of the "3,000 in one thought" is based on the "mutually-possessed characteristics of the Ten Realms" meaning that each of the Ten realms has the characteristics of the other nine. Ignorant of the Ten Realms, the Hosso and Sanron Schools established the Eight Realm theology, missing the realm of bodhisattvas and that of Buddhas. How can they know of the mutually-possessed characteristics of the Ten Realms? The Kusha, Jojitsu, and Ritsu Schools, based on the Agon Sutras, Hinayana sutras, preach only Six Realms ignoring the top four of the ten. They insist on the existence of the one and only Buddha in the worlds throughout the universe, denying the existence of His manifestation in each of these worlds. It is only natural that they leave out the concept of every human being having the Buddha-nature. They do not recognize the possession of the Buddha-nature by man.

Nevertheless, the Ritsu and Jojitsu Schools today speak of the existence of Buddhas in various worlds throughout the universe or of the Buddha-nature in man. It must have been that scholars after the death of the Buddha plagiarized the Mahayana doctrines to the advantage of their own schools. For instance, Brahman teachings before the time of the Buddha were shallow in theology. After the Buddha, however, they seemed to realize their own shortcomings as they learned from Buddhism and cunningly stole Buddhist concepts to make their own heretic teaching more sophistacated. They are the so-called Buddhists assisting heretics and heretics stealing Buddhism.

The same can be said of Confucianism. Confucian and Taoist scholarsbefore buddhism was introduced to China had been as simple and immature as infants. However, in the later Han dynasty when Buddhism came to China and gradually spread after the initial controversies, some Buddhist monks returned home because they could not keep Buddhist commandments or chose to return to secular life. Some Buddhist monkssimply adopted Buddhist teachings into Confucianism and Taoism in collaboration with secular men. Therefore Grand Master T'ien-t'ai states in the Mo-ho-chih-kuan, no. 5:

'Nowadays there are many evil monks who, having
abandoned the Buddhist commandments, would go
back to secular life and being afraid of punishment,
would become Taoist teachers. Again contrary to the
Taoist teaching, they would seek fame and profit by
boastfully talking about Chuang-tzu and Lao-tzu. They
would utilize Buddhist concepts in their interpretation
of Taoism, forcibly taking the high for the low, crushing
the honorable to mix it with the humble. and leveling
Buddhism to Taoism.'

Grand Master Miao-le elaborates on this in his commentary on the Mo-ho-chih-kuan:

'Some Buddhist monks destroy Buddhsim. Men like Wei
Yuan-sung abandon Buddhist commandments, secularize
themselves, and work havoc upon Buddhism as laymen.
They plagiarize Buddhism to bolster Taoism. "Forcibly
taking the high for the low" means that these men with
the heart of Taoist masters, forcibly equate Buddhism
and Taoism, mixing up the right and evil. With their
shallow background in Buddhist ministry, they plagiarize
the just teaching of Buddhism to back up the false teaching
of Taoism, and forcibly cram the 80,000 teachings of the
Buddha in twelve kinds of scriptures into the base teachings
of Taoism with 5,000 words in two rolls in order to support
their false and base teaching. This is what is meant by
"crushing the honorable to mix with the humble."'

In contemplating these interpretations by T'ien-t'ai and Miao-le, we can see that they are in agreement with the foregoing. The same thing was kappening in Buddhism itself. Introduced in the Yung-p'ing era of the Later Han period, Buddhism showed supremacy over Confucianism, establishing itself in China. Three Southern and seven Northern masters of Chinese Buddhism competed witheach other for supremacy as though orchids and chrysanthemums bloomed at the same time. They were all refuted, however, by Grand Master T'ien-t'ai of Chen-Sui china, and Buddhism was revived by him as the saving of all living beings.

Afterward the Hosso, Shingon and Kegon Schools were transmitted from India. The Hosso School among them was against T'ien-t'ai in theology. opposing each other like water and fire. Although the Venerable Hsuang-chuang and his disciple, Grand Master Tz'u-en of the Hosso School, did not go as far as to abandon their own school, they seem to have surrendered to T'ien-t'ai in heart as they read his interpretations carefully and realized their own fallacies.

Next, Kegon and Shingon were originally provisional schools based on provisional sutras. Venerable Subhakarasimha (Shan-wu-wei) and Vajra-bodhi (Chin-kang-chih) stole the "3,000 in one thought" concept from T'ien-t'ai using it, as the basis for their own school. They added to it the symbolic finger signs and mantras to appear superior to others. Those scholars who do not know this believe that the Great Sun Buddha Sutra has had the "3,000 in one thought" doctrine from its beginning in India. At the time of Ch'en-kuang, the Kegon School stole the doctrine and read it into the words of the Flower Garland Sutra asserting, "Mind is like a skillful painter." People do not realize this.

The Six schools of Nara such as Kegon were brought over to Japan before the Tendai and Shingon Schools. The Kegon, Sanron, and Hosso Schools continued to disagree like water and fire. Then grand Master Dengyo appeared in Japan and not only refuted the fallacies of the Six schools of nara but also decisively prooved that the Shingon School had stolen the t'ien-t'ai interpretation of the Lotus Sutra in order to establish its own foundation.

Grand Master Dengyo cast aside opinions of various teachers in various schools and based his argument solely on Buddhist scriptures. He thus won in polemic against high priests of the Six Schools --- eight, twelve, fourteen and some three hundred in number --- as well as Grand Master Kobo. Everyone in Japan without exception surrendered to the Tendai School. As temples in Nara, Toji Temple in Kyoto, as well as all the temples in the entire land of Japan came under the spell of Mt. Hiei.

Grand Master Dengyo also clarified in his Ebyo-shu that founders of various Buddhist schools in China had surrendered to T'ien-t'ai, which made it possible to escape the charge of slandering the true dharma.

Afterward as the world degenerated and the understanding of the people deteriorated, the fine theology of T'ien-t'ai was no longer studied. As other scools grew stronger in devotion, the Tendai School was reduced gradually by the Six schools of Nara and Shingon until it was no longer equal even to them. It was further reduced by the unworthy Zen and Pure Land Schools with lay members moving over to these false schools. The movement was gradual at first, but in the end even revered high priests all left Tendai for those schools of Zen and Pure Land to stregthen them. Meanwhile the farms and fiefs of the Six Nara Schools as well as those of the Tendai and Shingon were all destroyed, and the true dharma of the Lotus disappeared. Not having tasted the delicacy of the true dharma, such great righteous guardian deities as Goddess Amaterasu, Shohachiman, and Sannoleft the land, leaving room for demons to grow in power, and this country was about to crumble."

Mark

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Re: The profound meaning of Nichiren's Daimoku

Post by dude » Wed Dec 11, 2019 5:07 pm

Thanks to all for your help :namaste:

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Re: The profound meaning of Nichiren's Daimoku

Post by tkp67 » Thu Dec 12, 2019 1:52 am

illarraza wrote:
Tue Dec 10, 2019 9:10 pm
The teaching of the "3,000 in one thought" is based on the "mutually-possessed characteristics of the Ten Realms" meaning that each of the Ten realms has the characteristics of the other nine. Ignorant of the Ten Realms, the Hosso and Sanron Schools established the Eight Realm theology, missing the realm of bodhisattvas and that of Buddhas. How can they know of the mutually-possessed characteristics of the Ten Realms? The Kusha, Jojitsu, and Ritsu Schools, based on the Agon Sutras, Hinayana sutras, preach only Six Realms ignoring the top four of the ten. They insist on the existence of the one and only Buddha in the worlds throughout the universe, denying the existence of His manifestation in each of these worlds. It is only natural that they leave out the concept of every human being having the Buddha-nature. They do not recognize the possession of the Buddha-nature by man.
IMHO the ten realms is as the nose on our face, constantly in sight of the eyes but tuned out in such a way it can't be known without looking for it.

The magnitude cannot be over stated or the limits to liberation if it goes unrealized. It distills to practical discourse. I don't understand the basis for aversion of those who seek to deny it.

tkp67
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Re: The profound meaning of Nichiren's Daimoku

Post by tkp67 » Thu Dec 12, 2019 12:50 pm

I think one of the biggest aspects of this practice is the seeding/realization of a karmic connection to Shakyamuni Buddha. As I ascertain it this is the ultimate objective and it facilitates the interconnection of the buddha of the ten directions past, present and future. This is another conversation for which there is some contemplative basis but it might be beyond the scope of this thread and difficult to conceptualize.

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