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Email: mindquest@
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Nam Myoho Renge Kyo
The Secret Of The Lotus
http://www.buddhistcentre.net/

 


Let us open the gates of wisdom
And the final frontiers of perception
And cast the gleaming jewel of Nam Myoho Renge Kyo
Like a ball Into the Universe
That the words confront and transform
A Humanity torn from ashes
Into the Phoenix which soars
Into the skies of infinite peace

When the critical number of people do their own focussed meditation for world peace or chant Nam Myoho Renge Kyo together, at the same moment, throughout the world, a planetary transformation will begin to occur.

We propose to chant for peace around the world… gradually increasing the number of participants in each country… so that eventually, there will be Daimoku for Peace continuously, throughout the day and night.
The biosphere is a unique culture which is completely different from the specific characteristics of nations as it is a complex matrix of life where everything supports itself at the expense of everything else.

The planetary peace culture
" Is life affirming.
" Transcends national and regional barriers.
" Is based on the deepest values of humanity.
" Is the essence of human rights and existence.
" Speaks for the Universal Mystic Law which expresses the oneness of all humanity and all life
" Expresses no distinction between creeds and ideologies, cultures or races.
" Is an expression of the profound inseparable connection between life and all phenomena


Nam Myoho Renge Kyo

While NAM of Nam Myoho Renge Kyo derives from Sanskrit, Myoho Renge Kyo derives from the Chinese language. Therefore Nam Myoho Renge Kyo comprises both Chinese and Sanskrit.

Moreover, in Sanskrit, one says Saddharma pundarika sutram which is rendered as Nam Myoho Renge Kyo. Sad translates as Myo, dharma as Ho, pundarika as Renge and sutram to Kyo.

These nine characters correspond to the nine honored ones and express the principle that the nine worlds inherently possess the Buddha nature.

Myo represents the nature of enlightenment, while ho, indicates darkness or delusion. The oneness of delusion and enlightenment is called Myoho, the Mystic Law.

Renge represents the principles of cause and effect, and also indicates the simultaneity of cause and effect.

Kyo indicates the words and speech, sounds and voices of all sentient beings.

Chang-an states, 'The voice does the Buddha's work.', and is therefore called kyo.

Kyo also signifies that life spans the three existences of past, present and future.

All things are Myoho, all things are Renge, all things are Kyo. Renge means the Buddha's body encompassed by the nine honored ones on the eight petalled lotus. You should ponder this carefully." (Gosho Zenshu p.708)

Now from the standpoint of Nichiren and his disciples, 'unsurpassed' indicates Nam Myoho Renge Kyo, which is most unsurpassed among the unsurpassed. The sutra speaks of the 'unsurpassed cluster of jewels' to indicate the Mystic law. [This phrase] means that Nam Myoho Renge Kyo is the treasure in which are clustered all the beneficial practices and meritorious deeds of all Buddhas of the three existences.

Faith enables us, without painful practices or merit accumulated through austerities, to receive the peerless treasure through a single utterance. This is the meaning of '[H]as come to us unsought.' (Gosho Zenshu p.
The sutra states, "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." (LS p. 225, 3LS p. 249)

Ch 16
The countless entities in the three thousand worlds, which are undergoing the process of birth, life, change, and extinction, are embodiments of [these] transcendental powers. As for 'transcendental powers,' the actions that are carried out instant by instant, motion by motion by us, the living beings, are called 'transcendental powers.' Apart from attaining Buddhahood, there are no 'secret' or 'transcendental powers.' In the final analysis, the five characters of Myoho Renge Kyo are synonymous with the phrase 'the Thus Come One's secret and transcendental powers.' (Gosho Zenshu p. 753)

"The uncreated, three bodies (properties) of the Buddha - his seed/root, original entity and commitments."
The original entity [of this Buddha] is the originally inherent forms and aspects of [all living beings of ] the ten worlds. His commitments are what [these beings of] the ten worlds hold. His seed is the single character 'faith,' that is, Nam Myoho Renge Kyo just as it is. [Again,] his commitment is the palms [gassho] placed together [as in chanting the Daimoku] This should be kept secret and not told to others.

Ch 19
The sutra states, "And it will be like a bright pure mirror, in which forms and shapes are all reflected. The bodhisattva in his pure body will see all that is in the world." (LS p. 262, 3LS p. 285)

This scriptural passage means that a person who has the purification of the six sense organs sees the major world system just as lapis lazuli, or a clear mirror, reflects everything. Now Nichiren and his disciples, who chant Nam Myoho Renge Kyo, see things just as a bright mirror reflects all phenomena. (Gosho Zenshu p. 763

Chapter 24: Bodhisattva Wonderful Sound [Myo'on Bosatsu]
To work out solutions according to the suffering of others is compassion and is called bodhisattva. Bodhisattva Myo'on is all living beings of the ten worlds.

'Wonderful' means mystic.

'Sound' means the words, speech, sounds and voices uttered by all living beings which are themselves the sounds and voices of Myoho Renge Kyo.

Now 'Wonderful sound' means the chanting of Nam Myoho Renge Kyo by Nichiren and his disciples. This [chanting] is the 'Wonderful Sound' in the present age of Latter Day of the Law.

The reason that the Daimoku is the mystic sound is because it transforms earthly desires into enlightenment and the sufferings of birth and death into nirvana. To work out solutions according to the suffering of others is compassion and is called bodhisattva. (Gosho Zenshu p. 774)


The sutra states, "At that time, Shakyamuni Buddha emitted a beam of bright light from the knob of flesh [on his head], one of the features of a great man, and emitted a beam of light from the tuft of white hair between his eyebrows illuminating the Buddha worlds in the eastern direction equal in number to the sands of one hundred eighty thousand million nayutas of Ganges." (LS p. 290, 3LS p. 312)

These two marks result from filial conduct and obedience to one's teacher. To uphold the Lotus Sutra is the pinnacle for all filial behavior. The 'white tuft' indicates the carnal desire of the father and the 'knob of flesh,' the carnal desire of the mother.

The red and white fluids appear in this sutra as these two marks. The 'knob of flesh' represents the wisdom of true being that accords with conditions and the white tuft, the principle of true being that is unchanging. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are endowed with these two marks. When we are first born, we are red in color; this corresponds to the knob of flesh. And the white bones that remain after our death correspond to the mark of the white tuft. Our red color at birth indicates the wisdom of true being that accords with conditions, while our white bones after death indicate the principle of true being, which is unchanging. This should be kept secret and not told to others. (Gosho Zenshu p. 774)