Nichiren Shu Malaysia

The Unsurpassed Way: Our Practice is the Dharma, Our Goal is Buddhahood.

Lotus Voice

“I Am Constantly Here, Preaching the Law.” — The Eternal Buddha, Lotus Sutra, Chapter 16

  • Understanding the Ten Realms in Buddhism: A Nichiren Perspective

    In Buddhist philosophy, particularly within the Tiantai (Tendai) and Huayan (Kegon) schools, the concept of the Ten Realms (十界 – shí jiè) offers a profound framework for understanding the diverse conditions of life and the various states of mind we experience. These realms are not necessarily physical places, but rather internal states, external environments, and potential future existences that all beings can inhabit, traverse, and even transform.

    Nichiren Buddhism (including Nichiren Shu) emphasizes this concept deeply, asserting that all ten realms exist simultaneously within every moment of life, a principle known as The Mutual Possession of the Ten Worlds (十界互具 – jikkai gogu). This means that even the state of Buddhahood is inherent in a person experiencing the torments of Hell, and vice versa. Our current state is determined by the dominant thought or condition of our lives at any given moment.

    The teaching of the Ten Realms provides a powerful lens through which to examine our own lives, cultivate compassion, and work towards enlightenment. Let’s explore each of these realms:

    In Buddhist philosophy, particularly within the Tiantai (Tendai) and Huayan (Kegon) schools, the concept of the Ten Realms (十界 – shí jiè) offers a profound framework for understanding the diverse conditions of life and the various states of mind we experience. These realms are not necessarily physical places, but rather internal states, external environments, and potential future existences that all beings can inhabit, traverse, and even transform.

    The teaching of the Ten Realms provides a powerful lens through which to examine our own lives, cultivate compassion, and work towards enlightenment. Let’s explore each of these realms:

    Credit: Photo sourced and scanned from a picture at Penang Nichiren Shu Buddhist Association

    The Six Lower Realms (Paths of Suffering)

    These realms are often characterized by suffering and are considered less desirable states of existence, driven by delusion and negative karma.

    1. The Realm of Hell (地獄界 – dìyù jiè)

    This is the lowest and most agonizing realm, characterized by intense suffering, pain, and despair. It represents a state of overwhelming anger, hatred, and self-torment. While it can manifest as literal hellish existences, it also signifies the experience of extreme mental anguish, guilt, and resentment in our current lives.

    2. The Realm of Hungry Ghosts (餓鬼界 – èguǐ jiè)

    In this realm, beings suffer from insatiable cravings and desires, constantly seeking fulfillment but never finding satisfaction. They are plagued by spiritual and emotional hunger. This can be seen in our lives as addiction, greed, and a perpetual feeling of emptiness, always wanting more but never feeling truly content.

    3. The Realm of Animals (畜生界 – chùshēng jiè)

    This realm is characterized by instinctual behavior, ignorance, and a lack of self-awareness. Beings in this realm are often driven by survival, fear, and desire, without much capacity for moral discernment or spiritual growth. In human terms, it can represent a life lived purely by instinct, without reason or compassion, or being exploited by others.

    4. The Realm of Ashura (阿修羅界 – āxiūluó jiè)

    Also known as the “fighting spirits” or “demi-gods,” Ashuras are powerful but perpetually engaged in conflict, jealousy, and pride. They are driven by a desire for dominance and recognition, often feeling competitive and angry. This realm reflects states of intense rivalry, arrogance, and a constant struggle for superiority, even when endowed with power or wealth.

    5. The Realm of Humans (人間界 – rénjiān jiè)

    This is our current realm, characterized by a balance of suffering and joy. Humans have the unique capacity for both good and evil, wisdom and ignorance. It is considered a crucial realm because it offers the greatest opportunity for spiritual awakening and understanding the Dharma, due to our ability to reason, make choices, and pursue enlightenment.

    6. The Realm of Heavenly Beings (天界 – tiān jiè)

    These are realms of pleasure, happiness, and comfort, inhabited by “gods” or celestial beings who have accumulated much positive karma. However, even this realm is temporary; when their good karma is exhausted, they will fall into lower realms again. This represents states of fleeting joy, luxury, and temporary freedom from suffering, but without the ultimate liberation of enlightenment.

    The Four Noble Realms (Paths of Enlightenment)

    These realms represent states of mind and existence that lead towards liberation and enlightenment, transcending the cycle of suffering.

    7. The Realm of Sravakas (声聞界 – shēngwén jiè)

    Sravakas, or “Voice-Hearers,” are those who hear the teachings of a Buddha and strive to attain individual liberation by eliminating delusions and attachment. They achieve a state of personal peace and insight, primarily focusing on their own spiritual development. This represents a stage of initial understanding and practice of the Dharma.

    8. The Realm of Pratyekabuddhas (縁覚界 – yuánjué jiè)

    Pratyekabuddhas, or “Solitary Buddhas,” attain enlightenment independently, often through observing the principle of dependent origination and the impermanence of life, without a direct teacher or guiding Buddha in their lifetime. They achieve a deeper level of insight than Sravakas but generally do not teach others. This signifies profound individual realization, often through introspection and observation of nature.

    9. The Realm of Bodhisattvas (菩薩界 – púsà jiè)

    Bodhisattvas are enlightened beings who have vowed to postpone their own final nirvana to help all other sentient beings achieve enlightenment. They embody boundless compassion and wisdom, actively working to alleviate suffering in the world. This realm represents the highest ideal of Mahayana Buddhism, characterized by altruism, selflessness, and the commitment to universal salvation.

    10. The Realm of Buddhahood (佛界 – fó jiè)

    This is the highest and ultimate realm, the state of perfect and complete enlightenment. A Buddha is one who has fully awakened to the ultimate truth of the universe, transcended all suffering, and possesses infinite wisdom, compassion, and courage. This realm represents the ultimate goal of Buddhist practice, a state of absolute freedom, peace, and pervasive wisdom that is inherent in all beings.

  • Namu Myōhō Renge Kyō: The Heart of Nichiren Shu Practice

    In Nichiren Shu Buddhism, there is one paramount practice that serves as the foundation for all others: the chanting of Namu Myōhō Renge Kyō. This sacred phrase, known as the Odaimoku, is not merely a mantra but the very essence of the Lotus Sutra, encapsulating the ultimate truth of the universe and the path to enlightenment.

    What Does Namu Myōhō Renge Kyō Mean?

    Let’s break down this powerful phrase:

    • Namu: This is a transliteration of a Sanskrit word meaning “devotion” or “dedication.” It signifies our heartfelt respect, reverence, and alignment with the truth.
    • Myōhō: “Myō” means “wonderful” or “mystic,” and “hō” means “dharma” or “law.” Together, “Myōhō” refers to the wonderful, mystic law of cause and effect that governs all existence, the profound truth revealed in the Lotus Sutra.
    • Renge: This means “lotus flower.” The lotus is a powerful symbol in Buddhism because it grows in muddy water yet produces a beautiful, unstained flower. It represents the emergence of Buddhahood from the defilements of the mundane world, and also the principle of simultaneity of cause and effect (the flower and seeds appear at the same time).
    • Kyō: This means “sutra” or “teaching.” It refers specifically to the Lotus Sutra, the complete and ultimate teaching of the Buddha Shakyamuni.

    So, in essence, Namu Myōhō Renge Kyō means “Devotion to the Sutra of the Lotus Flower of the Wonderful Dharma.” It is an act of acknowledging, embracing, and aligning ourselves with the ultimate truth of life and the universe as taught in the Lotus Sutra.

    Why is Chanting the Odaimoku Our Main Practice?

    Nichiren Shonin taught that in this Latter Day of the Law (Mappō), when human capacities for understanding are diminished, the most direct and effective path to enlightenment is through the sincere chanting of the Odaimoku. Here’s why:

    • Direct Connection to the Eternal Buddha: By chanting Namu Myōhō Renge Kyō, we are directly connecting with the Eternal Shakyamuni Buddha and the universal life force (Dharma) he embodies.
    • Awakening Our Innate Buddhahood: The Odaimoku acts as a mirror, reflecting our inherent Buddha-nature and helping us to manifest qualities like wisdom, compassion, courage, and joy in our daily lives.
    • Transforming Karma: Through consistent practice, the Odaimoku helps us to purify negative karma, overcome obstacles, and transform suffering into joy and opportunity.
    • Embodying the Lotus Sutra: The Odaimoku is not just about the Lotus Sutra; it is the Lotus Sutra in its most condensed and potent form. Chanting it allows us to embody its teachings and virtues.
    • Universal Accessibility: It is a practice open to everyone, regardless of age, background, or intellectual capacity. The sincerity of one’s devotion is what matters.

    How to Start Chanting (Gongyō)

    Starting your chanting practice is simple. While a full daily service (Gongyō) includes recitations from the Lotus Sutra, the core is the Odaimoku.

    1. Find a Quiet Space: Sit comfortably, facing your Gohonzon if you have one, or simply facing a clean wall or direction that feels right.
    2. Focus Your Mind: Take a few deep breaths to calm yourself.
    3. Gassho: Bring your palms together at chest level in Gassho (a gesture of reverence).
    4. Chant Aloud: Begin to chant “Namu Myōhō Renge Kyō” clearly and rhythmically. You can chant for a few minutes, or longer, as you feel comfortable. The important thing is sincerity and consistency.
    5. Reflect and Dedicate: After chanting, you can reflect on your intentions or dedicate the merit of your practice to the well-being of others.

    The practice of chanting the Odaimoku is a journey of self-discovery, peace, and profound connection. It is the sound that awakens our Buddha-nature and allows us to live a life imbued with the wisdom and compassion of the Lotus Sutra. We encourage you to try it and experience its transformative power for yourself.

  • Welcome to Nichiren Shu Malaysia – An Introduction

    Welcome to Nichiren Shu Malaysia – An Introduction

    Welcome, and thank you for visiting! We are delighted to share the profound teachings and vibrant community of Nichiren Shu Buddhism with you. Whether you are new to Buddhism, exploring different spiritual paths, or a seasoned practitioner, we hope you find inspiration, guidance, and a sense of belonging here.

    Who Was Nichiren Shonin?

    Nichiren Shu is a school of Mahayana Buddhism founded in Japan in the 13th century by Nichiren Shonin (1222-1282). Born during a tumultuous period in Japanese history, Nichiren Shonin dedicated his life to understanding and propagating what he believed to be the ultimate truth taught by the Buddha Shakyamuni. After extensive study of all the Buddhist sutras, he concluded that the Lotus Sutra contained the complete and final teachings of the Buddha.

    Nichiren Shonin taught that all people, regardless of their background or circumstances, possess an innate Buddha-nature and can achieve enlightenment in this lifetime by embracing the teachings of the Lotus Sutra. His compassionate yet firm resolve to guide people to this truth led him to face numerous persecutions, yet he remained steadfast in his mission.

    The Heart of Our Teaching: The Lotus Sutra

    At the core of Nichiren Shu is the profound reverence for the Lotus Sutra (Myōhō Renge Kyō). This magnificent scripture, universally recognized as one of the most influential Buddhist texts, reveals that the historical Shakyamuni Buddha was an earthly manifestation of the Eternal Buddha, who has been teaching since time immemorial. The Lotus Sutra emphasizes:

    • Universal Enlightenment: All beings have the potential to become Buddhas.
    • Oneness of Life: All phenomena are interconnected and expressions of the ultimate reality.
    • Bodhisattva Practice: The importance of living a life of compassion and dedication to the welfare of others.

    Nichiren Shonin taught that by embracing the Lotus Sutra, particularly through the practice of chanting its Sacred Title, we can directly connect with this universal truth and manifest our inherent wisdom and compassion.

    Our Three Treasures: Buddha, Dharma, and Sangha

    In Nichiren Shu, we uphold the traditional Buddhist concept of the Three Treasures, but with a specific focus that aligns with Nichiren Shonin’s teachings:

    1. Buddha: We revere the Eternal Shakyamuni Buddha as the ultimate enlightened one, revealed in the Lotus Sutra. He is the source of all truth and compassion.
    2. Dharma: Our Dharma is the Lotus Sutra, the highest teaching of the Buddha, which guides us to enlightenment. Nichiren Shonin articulated how to embody and practice this Dharma in our daily lives.
    3. Sangha: Our Sangha is the community of practitioners who follow Nichiren Shonin’s teachings, including the Nichiren Shu priests, temples, and lay followers worldwide. Together, we support each other on the path to Buddhahood.

    What You Can Expect Here

    This website is dedicated to serving as a resource and a welcoming gateway to Nichiren Shu. Here, you will find:

    • Information about our services and events.
    • Resources for understanding Nichiren Shu teachings and practices.
    • Opportunities to connect with our community.
    • Inspiring insights for your spiritual journey.

    We invite you to explore, ask questions, and perhaps even join us for a service. May your visit bring you peace, understanding, and a deeper connection to the wonderful Dharma.

    With Gassho (palms together in reverence),

    The Community of Nichiren Shu Penang