The Odaimoku, which literally means “the title,” is used in Japanese Buddhism to refer to the repeated recitation of a mantra. Other traditions also recite mantras, such as the Pure Land School or Shingon. The Odaimoku of Namu Myoho Renge Kyo is derived from the Lotus Sutra, the essential mantra of Nichiren Shu, but is also adopted by the Japanese Tendai School, all Nichiren-derived schools, groups and the so-called Nichiren-derived or inspired “new religions.”
Odaimoku: The Significance Of Chanting Namu Myoho Renge KyoQuotes
Our Vow to Teach Others
The final of the four things we are required to do in order to obtain the Dharma is fulfill our vow to teach others and to share with others the truth and joy of the Lotus Sutra. Please do not confuse propagation with conversion. If we believe, as the sutra teaches us, that all beings are Buddhas, that all life already possesses Buddha potential, then conversion is not possible since there is nothing to convert. When we propagate Buddhism, we are trying to shine a light on the other person’s Buddha nature so they can awaken to what is already in them. We are planting the seeds to their great personal awakening. The awakening may not occur in this lifetime or the next, but it is inevitable to eventually manifest in their lives. We need only carry out the practice of telling others and living by example the Lotus Sutra. When we do this we will also manifest the Wonderful Dharma of the Lotus Flower Sutra we have obtained.
Lecture on the Lotus SutraUncovering Hidden Treasure
Buried in a farm field near Frome in Somerset, Britain, the largest collection of ancient Roman coins was discovered by an amateur treasure hunter, Dave Crisp. … We may each wish that we could find such a buried treasure as Mr. Crisp found, however in Buddhism we are directed not to seek the treasures of the storehouse or material wealth, but to focus on treasures of the heart. Through the teachings of the Lotus Sutra we are able to uncover the hidden treasure of Buddhahood that is buried deep within our lives.
Lotus Path: Practicing the Lotus Sutra Volume 1Firmness of Faith
One of the four things required in order to obtain the Lotus Sutra is firmness of faith. Firmness of faith here is referring to the kind of faith and practice that is steady and always growing. This is a faith that is a manifestation of the confidence in the truth of the Lotus Sutra. This steadiness of faith is not stagnant but is constantly expanding. You might think of it as entering a positive feedback loop, where faith begins to actually be a motivating force in practice. Initially as we begin to practice we might not have absolute faith in the Lotus Sutra and what we are doing or even if it works. So our practice at first is about building faith based upon changing theory into actual lived experiences. The more we practice the stronger our faith becomes. As our faith grows it becomes the motivation for practice and is no longer the aim of practice.
Lecture on the Lotus SutraConnecting to the Stories of the Lotus Sutra
Stories are a fascinating and interesting entry point into and from a person’s life. The Lotus Sutra on one level is a collection of stories that can seem baffling, even intimidating. Sometimes it may be helpful to simply relish the splendor of the story and allow it to connect with your life, your heart, your soul, rather than simply your brain.
Physician's Good MedicineA Life of Indestructible Happiness
Our practice includes the Four Noble Truths, the Eightfold Path, the Twelve-Link Chain of Causation, the Six Paramitas, and it is all contained in the Lotus Sutra and the Odaimoku of Namu Myoho Renge Kyo. When we strive to live according to the fundamental truths of Buddhism and follow the teachings in the Lotus Sutra by chanting the sutra and the Odaimoku, we create a life that manifests our inherent Buddha potential and allows us to live a life of indestructible happiness.
Lecture on the Lotus SutraListening to Our Buddha-Voice
Of the Six Paramitas – Giving – Dana; Discipline – Five Precepts; Patience; Effort; Meditation; and Wisdom – Wisdom is the manifestation of the supreme wisdom of the Buddha that already lies deep in ourself, which through our practice we bring to the surface.
When I give basic instruction on meditation I talk about wisdom having a soft underdeveloped voice. Because we are so busy and distracted with our thoughts that voice of wisdom is hard to hear and frequently is shouted down or drowned out. Yet, deep down in the core of our being we have great potential for wisdom, our Buddha-voice.
Lecture on the Lotus SutraThe Buddhological Trinity
The universal Buddhahood is called Dharma-kaya, or “Truth-body,” while the personal Buddha is Nirmana-kaya, or “Condescension-body”; and these two, together with another, the Sambhoga-kaya, or “Bliss-body,” the spiritual manifestation of Buddhahood, make up the Buddhological Trinity.
Nichiren, The Buddhist ProphetMeditation
Of the Six Paramitas – Giving – Dana; Discipline – Five Precepts; Patience; Effort; Meditation; and Wisdom – Meditation is a loose translation of Dhyana. It could also be considered single-minded concentration. Our usual state of mind is fleeting. First we have one thought and the next moment we are thinking yet something else, and all of this while supposedly we are engaged in some activity. This is perhaps one reason why people think they enjoy or function better if they are multitasking. What multitasking has done however is make it easier to live distracted lives and avoid concentration.
When we lead distracted lives we miss out on things and we tend to make more mistakes either in performance or judgment. Buddhism teaches us to push against the easy things in our lives. Focusing the mind, concentrating on a single task or thought is hard and takes practice; perhaps this is why some people prefer not doing it. The mind when it is focused and concentrated is capable of accomplishing many great things.
Lecture on the Lotus SutraExerting Effort
Speaking of the Paramita of Effort, whatever our faults may be, we did not acquire those faults overnight. We must expect to need to exert as much effort to change as we actually exerted to create those faults. In my case it has taken over 60 years to create the kind of person I am, good points and bad points. If I want to change something bad about myself, then I will need to strive equally as hard to create new good to replace it. Perhaps it will take less time, but only if I exert concentrated effort. An overgrown garden where weeds have taken over didn’t become that way overnight, and will not suddenly and magically revert back to a weed free and orderly state merely because we wish it to be so, but only by continued attention to its defects and nurturing of its perfections.
Lecture on the Lotus Sutra