An excerpt from the upcoming revision/major overhaul of Dharma Flower:
Nichiren Buddhism’s primary practice of chanting in praise and acceptance of a Buddhist scripture may sound odd, so I want to say more about this. To begin with, the Odaimoku is not just the name of a scripture or sutra but is meant to indicate the supreme teaching or Dharma of the Buddha which is what the sutra is about. In fact, in China and Japan long books have been written explaining how each of the words used in the title embrace all the many profound teachings and practices taught by Shakyamuni Buddha. To chant in praise of the title is a way to keep in mind and devote ourselves to the most comprehensive and profound teaching of Buddhism. The purpose of the practice is to sow the seed of the Buddha’s unsurpassed, perfect, and complete awakening in the depths of our mind and heart. It is an easy and accessible practice for beginners, but it is also a practice whose meaning deepens as its practitioners develop and mature. Ultimately it is the vocal expression of the Buddha’s own understanding and approach to practice and awakening.
It is my conviction that the Odaimoku expresses things that have been a core part of Buddhism from the very beginning. It is my understanding that the Dharma we recollect when we chant Odaimoku is something more than just a conceptual doctrine or method of practice. I believe the words of the Odaimoku point to a certain view, attitude, or stance that is most explicitly expressed in the Lotus Sūtra through mythic imagery, poetry, parable, and paradox; and also that it is implicitly present throughout the Buddha’s life and teachings.
As an example of how the Odaimoku can be seen as present in Buddhism from the very beginning, let’s look at two meetings the Buddha had with the Vedic creator deity known as Brahmā immediately after his awakening beneath the Bodhi Tree. Together these two encounters express the elements of the phrase “Devotion to the Teaching of the Lotus Flower of the Wonderful Dharma.” Upon arising from the Bodhi Tree, the Buddha considered who he should revere as his teacher. He realized that it was no other than the saddharma, the Wonderful Dharma, which had been his teacher. He then paid reverence to the Wonderful Dharma. In response, Brahmā appeared and said, “All the buddhas of the past and the future, as well as the present buddha, who remove the suffering of many, have dwelt, will dwell, and dwell, deeply revering the Wonderful Dharma. For the buddhas this is a natural law. Therefore those who desire their own good, and who aspire to spiritual greatness, should deeply revere the Wonderful Dharma, recollecting the Buddhas’ Teaching.” Therefore, paying reverence to the Wonderful Dharma, which is what "Namu Myoho" means, is clearly stated to be what all buddhas do as well as the way in which those who aspire to “spiritual greatness” should recollect the Dharma. On another occasion, the Buddha was hesitating to teach because he thought that other people would be unable to understand what he had realized. Brahmā appeared once again to plead with him to teach the Dharma. The Buddha then saw that people were like lotus flowers at various stages of maturity growing in a pond. Some people were like lotus flowers on the verge of rising up from the muddy water and coming into bloom. If the Buddha were to teach these people they would attain awakening. Here we see the symbol of the “Renge,” the lotus flower. Upon hearing Brahma’s invitation, the Buddha, out of compassion for all beings, agreed to teach and provide the “threads of discourse” or “Kyo” that would enable people to practice and attain awakening. These two stories dramatize the spirit of the historical Śākyamuni Buddha’s life: his dedication to the Wonderful Dharma that brought people's awakened qualities into bloom through his teachings and personal example. Namu Myoho Renge Kyo also expresses this spirit, though it also goes beyond that as an expression of the Eternal Shakyamuni Buddha who reveals himself in the Lotus Sutra.
I hope it is clear that chanting “Namu Myoho Renge Kyo” is not just a Buddhist version of saying, “hocus pocus” or a vain repetition of Sino-Japanese syllables. Namu Myoho Renge Kyo may not seem like much, but even a tiny key can unlock a great treasure. Namu Myoho Renge Kyo is such a key. The Odaimoku is both the seed and the fruit of all the Buddha’s teachings. At first, it is the ability to let go of fear by taking refuge in the Wonderful Dharma, the source of all genuine blessings and opportunities. As our insight and compassion deepen through our practice, the Odaimoku begins to express our aspiration to attain awakening in order to benefit all beings. Eventually, the Odaimoku becomes the verbal expression of a deep reorientation or change of heart, wherein we turn away from our misguided self-centeredness and turn towards the selfless compassion of our buddha-nature. Finally, it culminates in a shared expression of faith, gratitude, and joy in the Wonderful Dharma that leads to the ocean of perfect and universal awakening for all beings.
Already we have reviewed the law of cause and effect and the meditative practice of calm and insight that is foundational to all forms of Buddhism, as well as the teaching regarding buddha-nature that is basic to Mahayana Buddhism. These and other teachings culminate in the Three Great Secret Dharmas that are the core of Nichiren Buddhism. Throughout the rest of this book we will return to the Three Great Secret Dharmas again and again. Each time, more and more of their meaning and importance will be revealed in the light of the various teachings of Shakyamuni Buddha. In the end, we will return to the Three Great Secret Dharmas to explain them in more depth.