This document discusses the key elements of Buddhist practice according to Nichiren Buddhism. It explains that practice involves chanting Nam Myoho Renge Kyo and reciting sutras daily, studying Buddhist teachings, and applying the teachings to one's daily life. Chanting is said to have intangible benefits like wisdom and courage as well as physiological benefits like reduced stress. Regular practice is advocated to help change one's perception and approach to life's difficulties. The meaning of the chanting phrase Nam Myoho Renge Kyo and its components are also analyzed in detail.
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What is Practice?
• Practice:
– actual application or use of an idea, belief, or method as opposed to
theories about such application or use
– repeated exercise in or performance of an activity or skill so as to
acquire or maintain proficiency in it
• To practice:
– perform (an activity) or exercise (a skill) repeatedly or regularly in
order to improve or maintain one's proficiency
– carry out or perform (a particular activity, method, or custom)
habitually or regularly
• The basic objective of any practice is to get better at something
• The purpose of a Buddhist practice is to become better in
building a happy life for yourself and those around you.
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Buddhists About Practice
• Buddhists often say that more they practice, more
fortunate and more in harmony they feel with
themselves and the world.
– Being at the right place in the right time
– Having relationships improved
– Anxieties diminished
• When Buddhists know that hard times, stress or
difficulties are coming, they deliberately intensify their
practice to obtain a greater resilience, wisdom and
self-confidence to be able to see their way through.
• People use the practice as an additional asset
available to them.
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The Buddhist Practice is About
Change
• Buddhism says that problems are integral part of our lives. How
happy and successful we will be depends on how we see
problems - as threat or as opportunity. The reality does not
change. We should change our perception of the reality.
• So, the Buddhist practice is about changing our perception.
• This change is not purely intellectual process. We cannot simply
think our way into a radical new approach to life. We have to
work at it, to train ourselves to acquire different prospective.
This is true for any change. If I want to change my job, I can’t
only think of what I want, I need to apply myself to make it
reality.
• Example - Do you remember what Samar said about the
Charter for Compassion at TEDxSKE? Initially, everybody was
enthusiastic about it - nice initiative! It was forgotten within days
or weeks… When we don’t practice a philosophy (even if we
understand, agree and like it) we forget about it in our everyday
busy lives.
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Three Basic Elements of Practice
• Chanting Nam Myoho Renge Kyo (daimoku) and
reciting two chapter of the Lotus Sutra (gongyo)
• Study
• Taking Action
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Chanting - Intangible Benefits
• Buddhists say that chanting has intangible benefits, which have
tangible effects:
– Leads to enlightenment / happiness: It creates a harmonic rhythm
within the body and mind that emphasizes the Buddha nature inside
you and brings it out
– Gives you wisdom, courage, compassion and life force
– Enables you to better understand yourself and world around you
and be in harmony with both
– Boosts determination and self-confidence
– Enables you to grasp the mystic law of cause and effect. You are
the cause of all events, good or bad.
• Chanting is the act of the determination itself.
• Chanting is the driving force, the engine, which supports the
change we are looking for
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Chanting - Physiological Benefits
• Scientific study comparing benefits of chanting Rosary’s Ave Maria, and
the Hindu’s Om-Mani-Padme-Hum (British Medical Journal by Dr.
Luciano Bernardi, University of Pavia, Italy). Benefits were the same in
both cases:
– Slowing of breathing rate to six breaths per minute (leads to relaxation)
– Increase in oxygen (increase of volumes of air moved into and out of the
lungs)
– Better blood glucose control (It is the body’s fuel necessary for physical and
mental activity)
– Reduction in carbon dioxide (alertness, concentration and comprehension
improved)
• Other sources claim that chanting can
– Stimulate the circulation
– Stabilize heart rate
– Reduce blood pressure
– Produce endorphins
– Aid the process of metabolism
• Gives pleasant feeling
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Chanting - Where, When and
How?
Nichiren Buddhists:
• Recite (gongyo) two brief passages of the Lotus Sutra, which concern
with the universality of the Buddhahood and the eternity of life.
• Chant Nam Myoho Renge Kyo (daimoku) twice a day and whenever they
feel doing it
– Morning - to launch you into the day with the positive mind
– Evening - with the spirit of gratitude for the day we’ve had. If good - gratitude, if
bad - regain the courage and confidence to tackle the challenges
• No set time to chant, no set period of chanting. Entirely up to the
individual. The practice is immensely flexible. Shape to be fit in with the
demands of the modern life.
• The key element is the REGULARITY. Just as we need to refuel our
bodies with meals, this is regular refreshment of our spiritual resources.
gongyodaimoku
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While Chanting…
• What do we think about when we chant?
– Intention is to become one with the rhythm of chanting, listen to the
sound, feel the vibration, enjoy the moment, give the sound your full
attention
• What do we chant for?
– To tap in this potential of our lives, that will enable us to achieve a
higher life condition - this is the dominant underlying desire
– You can chant for any goal you wish to achieve - short or long-term
in your life or in the lives of those around you
• People rarely start chanting because they want to save the
planet, but for personal reasons - a better house, job, health,
financial security, a happy and successful day, etc.
• The common experience is that the very process of chanting
begins to broaden and deepen our view. Although these desires
may remain, they begin to include our friends, neighbours,
workplace, community, humanity.
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Study
• Buddhists study wide range of things from the letters and other
writings of Nichiren Daishonin itself, to commentaries of
Buddhist scholars and accounts of the individual Buddhists on
the way the practice has changed their lives.
• This is not an intellectual practice. The study is not about
acquiring knowledge in the egocentric way, as an end in itself.
It’s about deeping one’s understanding of the principals that
form the practice.
• “Exert yourself in the two ways of practice and study. Without
practice and study there is no Buddhism”- Nichiren
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Taking Action for Change
• A daily struggle to fold Buddhist principles into the daily life. Live
principles rather than perceive and understand them.
• Few things are more difficult to change than ingrained
unconscious pattern of thought and behaviour.
• Not one way journey. One step forward, two steps back is a
common experience.
• Buddhism is not a morality. It doesn’t depend on a prescribed
set of behaviour or practices. It relies on a power of this inner
transformation, on people learning how to accept responsibility
for their own lives and their own actions.
• This has a far reaching effect, not solely on the person in the
center but on the whole society.
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Daimoku - Title
• Lotus Sutra title in Sanskrit - Saddharmapundarikasutra = “Sutra of
the Wonderful Law of Lotus Flower”
• Translated in Classic Chinese - Miao-fa Lien-hua Ching
• Buddhism and Sutras propagated to Japan through Korea, kept its
Classic Chinese writing, was pronounced according to Japanese
phonetics - Myoho Renge Kyo
• The word Nam added by Nichiren, which means “to devote one’s life
to”
• Literal translation of Nam Myoho Renge Kyo - “I devote my life to the
Wonderful Law of the Lotus Sutra”
• Nichiren describes it as the Universal Law of Life that expresses the
relationship between human life and the entire Universe
• Each character contains a Universe of thoughts, Chinese is very
concise language with each pictogram carrying many meanings.
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Other Meanings
• I devote myself to bring out the best of me and those
who are around me
• I devote myself to sending the energy to:
– transform darkness (Ho) into light (Myo), sickness into
health, worry into joy, etc.
– by means of "Renge" - the Absolute Law of Cause and
Effect
– using "Kyo" which is sound, vibration, the energy, frequency
of the ultimate reality.
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NAM
• Nam (shortened from Namu) comes from Sanskrit word namas
commonly translated as to devote oneself to. It has very wide
range of meanings, some of them:
– To summon up
– To awaken
– To draw force
– To make great effort
• Why is knowing about these different meanings helpful? They
express differences in our approach or in our state of mind
when we are chanting at different times.
• Facing the crisis, we may think of summoning up or making
great effort rather then just awakening.
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MyoHo
• MyoHo describes a relationship between the very
essence of life and millions of physical forms in which
this life force manifest. The LAW is the relation
between Myo and Ho.
• Myo is the name given to the mystic nature of life and
Ho - to its manifestations
– Myo - unseen or spiritual element
– Ho - tangible physical manifestation that we can perceive
with our senses
• In Buddhism, all things, all phenomena have a Myo
aspect and a Ho aspect - different but inseparable.
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Examples of MyoHo
• Music: Ho - written notes and sound (vibrations), Myo
- effect of music on our hearts
• 10 worlds: Myo - World of Buddhahood, Ho - 9
Worlds
• Myo - death (existence between lives), Ho - life
• Myo - enlightenment, Ho - fundamental darkness
• Myo - our mind and spiritual aspect, Ho - our physical
aspect
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Three Fundamental Principles
or Aspects of Life
• The truth of temporary existence physical and material KETAI (KE). All
physical forms are temporary and all follow the same cycle: birth,
growth, decline and death
• The truth of non-substantiality KUTAI (KU) - all phenomena have their
invisible aspect - KU.
• The truth of the Middle Way CHUTAI (CHU). This is the force or
energy, which bides and harmonises KETAI and KUTAI. Nichiren calls
CHU - the Universal Law or Myoho Renge Kyo.
• An example: Let say a coin on the picture has visible side A (Ke) and
invisible side B (Ku). They are inseparable. If we see the side A we
know that there is a side B. Both sides A and B are a coin, but we
cannot say that side A is a coin, or that side B is a coin…
• Our side Ku is invisible, but it is CHU is our life - the eternal life force
that goes from one existence to another and bides and harmonises our
physical and spiritual aspects.
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Oneness of Mind and Body
KE KU
CHU
• All of us have our side Ke (physical aspect) and side
KU (invisible aspect). Side Ku is manifested through
visible elements - expression of our face, the way we
talk, we smile, we react to external stimuli, etc.
• CHU - our life entity, our essential SELF, which has
continuity.
• Separation between physical and spiritual aspects of
life do not exist. Our mind and our body are two
different aspects of life that can’t be separated.
Buddhism calls this principle “Oneness of mind and
body” = “Two, but not two” = “Shiki shin funi”
• As they are inseparable everything that hits our mind,
hits our body, and vice versa.
• The society or religions tend to privilege KE or KU.
This attitude brings suffering. It is if one one of two
horses, which bring forward our carriage, would be
stronger that the other. Then we would go in circle.
Both aspects are important and have to be
harmonized and treated equally.
• CHU (Nam Myoho Renge Kyo) has a role to
harmonize both.
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Renge
• Renge means Lotus Flower. It has a particular meaning in
Buddhism
• It is a plant with beautiful flower that grows and flourishes most
strongly in muddy environments
– It is taken to symbolise a great potential locked up in every human
life. A promise that we can build strong, positive and flourishing
lives however difficult are circumstances and environment we find
ourselves
• Lotus flower carries blossoms and seeds at the same time,
simultaneously
– Symbolise one of the fundamental and most important principles in
Buddhism - simultaneity of cause and effect. It argues that every
cause we make plants a balancing effects in our lives, which
sooner or later will be manifested.
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Kyo
• Kyo - many meanings (again)
• Literal translation is Sutra or
teaching of the Buddha
• It also means - vibration or
sound
• In Chinese Kyo originally
meant the warp or thread that
links all together, symbolizing
the continuity of life throughout
past, present and future.
24. 24
The Roar of a Lion
Nichiren says that Nam Myoho Renge Kyo is like the roar of a lion.
Chanting is a manifestation of our strong determination.
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Conclusion
• The practice is necessary to keep staying “on track”
• When we do not advance, we retrocede. We can’t achieve a
point and stay there for all our lives. If we don’t go forward, we
will fall back.
• Nichiren was in many ways a modernist and this practice was
fashioned specifically for the ordinary people no matter where
and when they are inhabit.
• It is needed in busy everyday lives in order to grab people’s
attention to enable them to understand that in the very midst of
life difficulties it is possible to have lives of unlimited optimism
and resilience, and yes, great happiness too.
• It is a method of achieving a happier life for ourselves and
people around us.
It is important to demystify this word “practice”. The fact that it is used in very much the same way as one might use it in talking about any other field of human endeavor. The basic objective of any practice is to get better at something. Any sportsman, any musician, any artist knows that unless they train they cannot possibly attain their full potential.
By the same token, however inherent the quality of Buddhahood may be, drawing it out into the light of our everyday lives requires a real personal commitment…
Nichiren regarded Nam-myoho-renge-kyo as the Mystic Law, the natural principle governing the workings of life in the universe, the law to which all Buddhas are enlightened and the true aspect of our own lives. He saw the practice of repeatedly invoking this law as the 'direct path to enlightenment.' The phrase can be literally translated as 'I devote myself to the Lotus Sutra of the Wonderful Law.
Problems will not go away. How happy and successful we will be in life depends on how we see problems - as threat or as opportunity.
The reality does not change. We should change our perception of the reality.
Change in our perception is not purely intellectual process. We cannot simply think our way into a radical new approach to life. We have to work at it, to train to acquire this difference of prospective.
It is not easy. If we have a problem the immediate instinctive approach is to go to brain. That’s what we’ve always done. We believe this is where power lies.
In the West we are accustomed or even trained to live our lives driven by the three primary engines
our intellect (how we think)
our emotions (how we feel)
our persona (how we look and present ourselves)
There is more than intellect
There is a spiritual resource within you that is capable of lifting your life performance to a new level - your Buddha nature.
Chanting Nam Myoho Renge Kyo
Physical action which bring physiological effects
Moving considerable volumes of air into and out of the body lungs
Stimulates the circulation
Increases of body temperature
Pleasant sound
Driving force, the engine, without which the process of change cannot be achieved
Chanting Twice a day
Morning - to launch you into the day with the positive mind
Evening - with the spirit of gratitude for the day we’ve had - good, bad or indifferent. If good - gratitude, if bad - regain the courage and confidence to tackle the chanllenges
Recitation of two brief passages of the Lotus Sutra, which concern with the universality of the Buddhahood and the eternity of life.
No set time to chant, no set period of chanting. Entirely up to the individual. The practice is immencly flexibale. Shape to be fit in with the demands of the modern life.
The key element is the REGULARITY of the practice just as we need to refuel our bodies with meals - regular refreshments of our spiritual resources.
Chanting has been used for a zillion years as a means to connect with the “divine”. If you look for its meaning in one of those spiritually tuned books, you will find that chanting is the "harmonious vocalization of key words, names and phrases that are used in ritual to attune oneself, raise energy and become centered."
Chanting is a means of preserving health and well-being. Even medical science has accepted this. Research shows that the use of sound can stabilize heart rate, reduce blood pressure, improve circulation, produce endorphins and aid the process of metabolism.
Scientists too have accepted the health benefits of meditation, proof of which was seen as a cover story in Time magazine titled "Meditation works," detailing the scientific research that shows it can profoundly affect the body and actually reshape the brain.
Says an expert, "When we chant, it cleanses the mind like water cleanses the body." Mantra helps us relax. A relaxed state of mind is a sign of good mental and physical health.
Good for you Body
It is rather simple. Chanting is actually the first step to meditation. It focuses on a simple phrase and melody and repeats it over and over. The repetition relaxes the mind, and the body thus becomes ready to meditate.
Good for your Mind
Psychologists, too, believe that chanting or meditating enhances a sense of well-being and helps the mind focus on a particular thought, which results in lowering stress levels. Chanting has a considerable effect on the mental health of a person as it helps in cutting down stress and gives rise to a feel good factor. But how much one actually benefits depends largely on one's own belief in this.
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Benefits of Chanting
Fact: A recent scientific study appeared in the British Medical Journal by Dr. Luciano Bernardi, University of Pavia, Italy, comparing the benefits of chanting the Rosary’s Ava Maria, and the Hindu’s Om-Mani-Padme-Hum.
The measurable results of both chants are: a slowing of breathing rate to six (6) breaths per minute which synchronizes with our cardiovascular rhythm of six (6) per minute cycle. Normal breathing is twice as much. Less is better.
The benefits of chanting recited by scientific research are an increase in oxygen, glucose, and a reduction in carbon dioxide. Consider that your learning requires an additional 10% oxygen to your brain’s already high requirement of 22% of all the body’s oxygen. The brain weighs only three-pounds and uses almost a quarter of our body’s total intake of oxygen.
Glucose is the body’s blood sugar, its fuel, and must be increased for both physical and mental activity. Alertness, concentration and comprehension are improved by the removal of carbon dioxide. If all it takes is a BI (Behavioral Intelligence), strategy of two-minutes to get our mind-and-body in-sync you may want to get into the habit of chanting.
H. Bernard Wechsler
www.speedlearning.org
What do we think about when we chant?
Intention is to become one with the rhythm of chanting, listen to the sound, feel the vibration, enjoy the moment, give the sound your full attention
The time for thought is before you start, what you what to chant about and after you finish - when the mind is clear and you are deciding on the action you need to take
What do we chant for?
To tap in this potential of our lives, that will enable us to achieve a higher life condition - this is the dominant underlying thought
You can chant for any goal you wish to achieve - short or long-term in your life or in the lives of those around you
People rarely start chanting because they want to save the planet
They more likely to start chanting for personal reasons close to their daily life - sometimes outlandish, sometimes selfish (a better house, job, health, a happy and successful day)
Many people chant for these desires every day of the week. They are the part of our shared humanity.
The common experience is that the very process of chanting begins to broaden and deepen our view. Although these desires may remain, they begin to be changed and refined and added to, they grow dynamically jus as our life grows. Initial desires is like a seed that drive people to the greater self-knowledge. It is in this sense that the eartly desires lead to self-enlightenment
Nichiren Buddhism teaches that renunciation, giving up things, of itself brings no benefits. It argues that desire is basic to all human life. And as long as there is life there will be the instinctive desire in the hearts of all men and woman to make the MOST of that life - to live to grow, to love and to have
Nichiren saw with great clarity that little was to be gained from people spending huge amount of thought, time and energy seeking to extinguish a force that lay right at the very heart of their lives. On the contrary, the more is to be achieved by accepting it as a part of everyone’s humanity and use it as a powerful engine for the individual development.
Let’s be clear, we are not talking about wholly rational process. It is in many ways beyond the reach of the intellect. There are many stories told of people who started chanting in this somewhat inconsequential way driven purely by personal desires more often than not that any strong believe in the value of the practice. They now look back and often laugh openly at this somewhat shallow beginning in the knowledge of how profoundly their lives and their concerns have been changed. They continue to chant for personal desires, but now with a far wider horizon that extend from their personal ongoing human revolution to increasing circles to taking family, friends, workplace and community and the global society.
The ultimate goal of the Nichiren Buddhist is a world full of people and communities that live in peace one with another. We chant for it and work for it on the daily basis.
The stuggle to fold Buddhist principals into the daily life.
Live principles rather than percieve and understand them.
This is a daily struggle. Few things are more difficult to change than ingrained unconscious pattern of thought and behaviour - to be driven by selfishness, or anger or lack of concern for the others.
The Buddhist practice drive in a transfromation towards the fundamental respect for one’s own life and out of that it grows back for the lives of all the others.
It is not one way jorney. One step forward, two steps back is a common experience.
It is important to emphasise that Buddhism is not a morality. It doesn’t depend on its moral force, on a prescribed set of behaviour or practices. It relies rather on a power of this inner transformation, on people learning how to accept responsibility for their own lives and their own actions.
This has a potential for far reaching effect, not solely on the person in the center but on the whole of society he or she enhabits. So the process begings with the individual, it all begins with th epersonal determination to change one’s own life, but the effect of the change we make of our thinking and therefore of oour behaviour extend beyond our own life. Indeed, since Buddhism draws no distinction between the individual and the world around him, the influence spreads out in ever widing and never ending series of ripples.
Since the chanting of the phrase Nam Myoho Renge Kyo is central to this process, what does this phrase mean? And where does it come from?
Myoho Renge Kyo - title of the Lotus Sutra in classical Chinese
“The Mystic Law of the Lotus Sutra”, “Sutra of the Wonderful Law of Lotus Flower”
NAM (ancient Sanscrit) - the words of the commitment - To devote one’s life to
Literal translation “I devote my life to the Mystic Law of the Lotus Sutra”
Deep meaning in the words of this mantra
The title given to every Sutra is seem to be immensely important and it is considered to embody the entire teaching that it contains
5 charcters of Nam Myoho Renge Kyo combines a universe of thoughts
Nichiren describes it as the Universal Law of Life that expresses the relationship between human life and the entire Universe
Shakyamuni says in Lotus Sutra that this Law only can be understood and shared between Buddhas. It is not an exclusivity concept since Lotus Sutra teaches the universality of the Buddhahood. It is simply saying that words and explanations can only take you so far along the path. You have to practice Buddhism and experience its power and potential on your life before you truly begin to understand it. You have to bite the strawberry before you begin to understand what it tastes like. We don’t have to be surprise when we find some of the concept illusive and difficult to grasp when we first time encounter this practice.
Buddhism is daily life and since daily life is immensly complex Buddhism will inevitably reflect this complexity.
From my point of view I found it difficult. One thing is to understand concepts and value them. It is quite another to commit to the practice of chanting. A strange mantra. I started chanting for two main reasons.
People I met who were practicing were to be admired in many ways
To understand a true value of Buddhism I had to allow it to my life.
You don’t have to understand theoretically what this phrase means in order to get benefits. The understanding will come as your practice grows. You don’t have to think of all the meaning when you chant. It is not and intellectual process. Nor you have to expect arising any feelings. You chant in a steady rythm, relaxing, freeing your mind of any concerns., listening to your voice, feeling the vibration of the body.
The key thing is to enjoy the moment for what it is. If you think of other valuable things you could be doing while you are chanting, that it’s probably better that you go off and do them.