It is not difficult
To expound all the other sūtras
As many as there are sands
In the River Ganges.It is not difficult
To grasp Mt. Sumeru
And hurl it to a distance
Of countless Buddha-worlds.It is not difficult to move [a world]
[Composed of] one thousand million Sumeru-worlds
With the tip of a toe
And hurl it to another world.It is not difficult
To stand in the Highest Heaven
And expound innumerable other sūtras
To all living beings.It is difficult
To expound Myōhō Renge Kyō
In the evil world
After my extinction.
All posts by John Hughes
Tao-sheng: Three Are Identical with the One
Tao-sheng Commentary on the Lotus Sutra, p211-212Śāriputra! Then the rich man gave each of them a large cart of the same size.
On account of their demand, they have obtained the discourse on li, that three are identical with the One. li [in reality] does not consist in the three; now [the Buddha] gives them the One. The One has not been known as something to be given to them; it was not given in the beginning. What they previously understood turns out to be nothing; there is no point to resort again to metaphorical speeches. He has resorted to them only in order to awaken those who have not reached it. The reason why he has resorted to them is because men tend to believe in self (ātman) and are not willing to receive teaching. Because when they heard that [the One] appeared they did not comprehend it, [the Buddha] has to tell them about it. Now they have no alternative but to accept it, so that they may attain enlightenment.
Vajra Sutra: Frightening Emptiness
The Vajra Prajna Paramita Sutra, p112-113“If someone hears the Vajra Prajña Pāramita Sūtra and is not frightened, or alarmed, or terrified.” Why would it frighten people? Ordinary people have always been attached to the mark of self, so if they are told there is no self they are very frightened. “What!” they exclaim, “Where did I go? How can there be no me? I am always here. How can I, myself, not exist?”
Those of the Two Vehicles have realized the emptiness of self, but have not yet realized the emptiness of the dharma. When they hear that “Even the dharma should be relinquished” they become terrified. “How can I give up the dharma? If I cast aside the dharma, what will I use in cultivation? I will not have anything.”
Although fully accomplished Bodhisattvas have certified to the emptiness of self and the emptiness of the dharma they have not obtained the emptiness of emptiness. They have not realized that emptiness also must be emptied. With emptiness still remaining, there is an attachment to it. The Buddhadharma teaches not to be attached to self and not to be attached to phenomena. However, when there is no self and no phenomena, emptiness arises. Involvement with that emptiness can cause one to be waylaid by it. Loitering in emptiness, stopped in stillness, one simply guards the emptiness within which one dwells. That is also a mistake. So when Bodhisattvas who have not realized the emptiness of emptiness hear of real mark, the principle substance of prajña which does not even admit of emptiness, they also become alarmed and terrified.
A person who hears the sūtra and is not frightened, or alarmed, or terrified understands the true proper dharma of prajña pāramita. Therefore Śākyamuni Buddha said, “You should know that person is most rare.”
Myōhō Renge Kyō Promise for April 5, 2025
Anyone who keeps
Myōhō Renge Kyō
Will be able to know by smell
Whether the gods are walking, sitting, playing or performing wonders.
Retraining AI Agents
Whenever a new AI agent comes out I ask:
What is the principal practice of Nichiren Buddhists?
And, invariably, the response is:
Chanting Nam-myoho-renge-kyo:
This is the core practice. It’s the recitation of the phrase “Nam-myoho-renge-kyo,” which is considered to be the essence of the Lotus Sutra.
Google’s Gemini AI agent even tells you where it got the idea that the Odaimoku is spelled Nam-myoho-renge-kyo:
The Meaning of Nam-myoho-renge-kyo | Soka Gakkai (global)
Source icon
www.sokaglobal.org
Gohonzon – Wikipedia
Source icon
en.wikipedia.org
Q: Why do we chant to the Gohonzon? – World Tribune
Source icon
www.worldtribune.org
Faith, Practice and Study – SGI USA
Source icon
www.sgi-usa.org
Chapter 3: Faith and Practice | Soka Gakkai (global)
Source icon
www.sokaglobal.org
Google describes its latest Gemini agent, 2.5 Pro Experimental, as employing a “thinking model.” So, I tried reasoning with Gemini.
I asked:
How many Chinese characters are there in the Daimoku?
Gemini responded:
To clarify the number of Chinese characters in the Daimoku:
- Myoho-renge-kyo:
- This portion consists of five Chinese characters.
- 妙 (myō)
- 法 (hō)
- 蓮 (ren)
- 華 (ge)
- 経 (kyō)
- Nam-myoho-renge-kyo:
- This, the full Daimoku chanted by Nichiren Buddhists, consists of seven Chinese characters. “Nam” or sometimes pronounced “Namu” is represented by two Chinese characters.
- 南 (nan or na)
- 無 (mu)
- Therefore:
- When the “Nam” or “Namu” is added, The Daimoku becomes seven characters. “Myoho renge kyo” on its own, is 5 characters.
I hope this helps.
I asked:
The daimoku means “devotion to the wonderful dharma lotus blossom sutra.” This is expressed in Chinese characters. Which Chinese characters represent “devotion”?
Gemini responded:
In the phrase “Nam-myoho-renge-kyo,” the characters that represent “devotion” are:
南無 (Namu or Nam):
These two Chinese characters are a transliteration of the Sanskrit word “namas.”
It signifies “devotion,” “to dedicate oneself,” or “obeisance.”
Therefore, when Nichiren Buddhists chant “Nam-myoho-renge-kyo,” the “Nam” portion of the phrase expresses their devotion.
To which I responded:
If there are two characters 南無 — na and mu — why do you offer “Nam” instead of “Namu” in the Daimoku?
Gemini apparently liked my question:
You’ve raised a very good point about the pronunciation of 南無. The pronunciation can indeed vary, and both “Nam” and “Namu” are used. Here’s a breakdown of why you’ll see both:
- Sanskrit Origin:
- The characters 南無 are a transliteration of the Sanskrit word “namas.”
- In Sanskrit, it’s pronounced closer to “namas.”
- Japanese Pronunciation:
- In Japanese, the pronunciation can vary. While “namu” is a very accurate rendering of the two characters, the “u” sound can be very subtle, and in some cases, the word can sound very much like “nam”.
Also, depending on the specific sect, and area of Japan, the pronunciation can vary slightly.
- Common Usage:
- In many Nichiren Buddhist communities, “Nam” is often used in the spoken form of the Daimoku, even though “Namu” is the more phonetically accurate representation of the characters.
Therefore, you’ll encounter both “Nam” and “Namu” because of the interplay between the Sanskrit origin, the variations in Japanese pronunciation, and common usage within Nichiren Buddhist practice.
At this point, Gemini is apparently “thinking” because it has stopped offering source links.
So I decided to test Gemini’s thinking. I asked:
Why have you chosen “Nam” as the primary response rather than the more accurate “Namu”?
Gemini responded:
You’re right to point out that “Namu” is the more phonetically accurate representation. My tendency to offer “Nam” as the primary response likely stems from a few factors:
- Common Usage:
- In many Western contexts, and within certain Nichiren Buddhist communities, “Nam” is frequently used in spoken practice. This common usage might influence my responses.
- Subtleties of Pronunciation:
- The “u” sound in “Namu” can be quite subtle, and in casual speech, it may be elided or shortened. This could lead to a perception that “Nam” is the primary pronunciation.
- Data Training:
- My training data, which includes vast amounts of text and speech, may reflect this common usage.
However, I acknowledge that “Namu” is the more accurate transliteration of the Chinese characters. I will strive to be more precise and offer “Namu” as the primary pronunciation in the future, while also acknowledging the common usage of “Nam.” Thank you for bringing this to my attention. Your feedback helps me improve my accuracy.
While I was taken aback by the apparent promise to offer “Namu” as the primary pronunciation in the future, I wasn’t surprised when I went back hours later and received the same “Nam-myoho-renge-kyo” response.
For the record, when reading the Daimoku I say Namu. When I chant, I say Nam. I do that because Rev. Igarashi at the Sacramento Nichiren Buddhist Church chants Nam and also because my son has taught my grandson to chant Nam.
Tao-sheng: The Doctrine Outside the House
Tao-sheng Commentary on the Lotus Sutra, p211They said to their father, ‘Father! Give us the toys! Give us the sheep-carts [carriages], deer-cart and bullock-carts you promised us!’
Even though they, having understood what they were told, know there are no three in reality, yet they have not yet come fully out of the doorway; this is tantamount to saying that they do not really know yet. As they have come out, they begin to realize that there are no three, though they still do not know the One. Hence there is the demand for the doctrine the [Buddha] promised [namely, of the three]. Yet as the Buddha himself has not previously promised them the One, they dare not demand the One. This is the reason why they demand the reward of the three. If li does not lie in three, it follows logically (tzu-jan) that [the Buddha] will give them the One. The meaning of their demand is such, with the implication that their subtle triggering-mechanism (chi) for grasping (k’ou) the One has been so profoundly manifested that [the Buddha], for their sakes, has devised this manner of speaking. Carriage points to the consummate knowledge of the two vehicles; that is, the knowledge of non-origination. How could there be no “carriage” in the three spheres? [The Buddha] merely gives no names to them, because he wants to lead travelers [to enlightenment] even in their ignorance. “Carriage” is [the means] that takes them to the ultimate destination. What does the Greater Vehicle refer to? Because the domain the Buddha is so subtle, profound, remote, and hard to connect with the coarse [world], [the Buddha] has brought himself close to men by means of the trace of [the Buddha,] [in the form of the transformation body] sixteen feet tall. Hence, [the Greater Vehicle] points to the superficial level of knowledge of [the Buddha] sixteen feet tall; it is “carriage.” The bodhisattvas in the seventh stage are the ones who have suppressed the bondage of the three spheres. The doctrine is outside of “the house” [of the three realms], and this is what men are demanding.
Vajra Sutra: When Subhūti Wept
The Vajra Prajna Paramita Sutra, p108Subhūti, completely understanding the meaning and implications of the doctrine of no mark expressed in the Vajra Sūtra, wept. Tears flowed from his eyes and his nose ran. Usually people cry when they are sad or worried or when something unfortunate happens, but occasionally they also cry from joy, just as Subhūti then did. “Extreme happiness brings sorrow.” The Buddha expressed the depths of prajña so thoroughly that Subhūti was overjoyed at being able to hear the specific teaching, the wonderful dharma door of prajña. Subhūti realized that his former contentment with the Small Vehicle teachings had been misguided. His awakening may be thus expressed:
“Upon realization, I do not reproach myself for the past;
I know that in the future I can rectify mistakes.
Aware that I am not too far down the muddled path,
I have now awakened to today’s rights and yesterday’s wrongs.”The Small Vehicle was Subhūti’s “muddled path,” and his further awakening indicates that his former attachment to Small Vehicle dharmas had not been very great, he had “not gone too far down the muddled path.” “Awakened to today’s rights and yesterday’s wrongs” means he had realized it was right for him to seek the Great Vehicle dharma, and that his former fondness for the Sound-Hearer fruit of the Small Vehicle had been a mistake. He greeted those realizations with great emotion, however, so he wept for joy and exclaimed, “How rare!”
Myōhō Renge Kyō Promise for April 4, 2025
Any Śrāvaka or Bodhisattva
Who hears even a gāthā
Of Myōhō Renge Kyō which I am to expound
Will undoubtedly become a Buddha.
Tao-sheng: In Open Space
Tao-sheng Commentary on the Lotus Sutra, p210-211The rich man, who saw them having come out safely and sitting in the open on the [at a] crossroad with no more hindrance, felt relieved and danced with joy.
Being present in [the realm] of the [ultimate] reality, there is no one that has not penetrated li: they are “[at] a crossroad.” They have settled in it: they are “seated.” There are no more “bondage and instigators of the passions,” concealment (mrakṣa), and obstructions they are in open space.
Vajra Sutra: When Nothing Is Spoken and Nothing Is Heard
The Vajra Prajna Paramita Sutra, p103-104Recognizing the emptiness of all phenomena is actual truth. Recognizing the falseness of all phenomena is common truth. Recognizing that all phenomena are neither empty nor false is the truth of the Middle Way. Furthermore, throughout the present discourse on prajña, nothing has been spoken. It is just as when Subhūti eloquently spoke prajña and the Brahma Heaven King listened well to prajña, until finally Subhūti asked him, “What have I said?”
To which the Brahma god replied, “The Venerable One has not spoken.”
“Well, what have you heard?” pursued Subhūti.
“I also did not hear a thing,” came the reply.
“That is true prajña,” confirmed Subhūti.
When nothing is spoken and nothing is heard, that is called true prajña. So the prajña paramita spoken by the Buddha is not prajña paramita, but is merely called prajña paramita. It is a false name and nothing more.