nam myoho renge kyo

• bereket duasıdır. meditasyon şart..
  http://www.comp.glam.ac.uk/…harris/nmhrk/whatis.htm
• (bkz: nam myo ho ren ge kyo)
• nichiren budizmi'nin mantrasi. etki-tepki prensibine benzer bir anlami vardir. ^* ama anlami degil kulaga gelisi ve meditasyon sirasinda konsantrasyon saglamasi onemlidir.
• kelimelerin anlamı şu şekilde (ingilizce olarak):
  
  nam - devotion to one self
  myo - refers to the very essence of life, which is not visable and beyond human intellect
  ho - this essence is manifested in a tangible form through our senses
  renge - means lotus flower which blooms and produces seed at the same time, the cause and effect at the same time in our lives is the similar thing
  kyo - the sound, rythym and vibration of our voice
• bir otobüs yolculuğu sırasında tanıştığım, kendimden yaşça büyük ve çok tatlı bir hanımefendiden öğrendiğim mantradır. ne güzel yaşamın akışında denk gelip tanıştığın birinden bir şeyler öğrenmek. kendisi almanya'da yaşadığı için bir daha yüz yüze görüşmedik. hala çok nadir de olsa telefonda konuşuyoruz. halimizi hatrımızı soruyoruz. güzel bir enerji yarattığına inanıyorum bu mantranın insan üzerinde. hayatımın şu an geldiği noktaya da o gün yaşadığım başka bir olay sebep oldu. tesadüfler olması gerektiği için olurlar ve güzeldirler. bir araya pozitif duygularla gelen her şey yeni bir enerji doğurur ve bunu etrafa saçar. yogayla ilgilenmeye başladığımdan beri bunların hepsi daha anlamlı gelmeye başladı. maneviyatım, var olan ama tanımlamakta eksik kaldığım bir yanımdı. sanırım yavaş yavaş bu da tamamlanıyor.
• "myo of myoho means “wonderful” or “mystic,” and ho means “law,” “principle,” “teaching” or “phenomena.” together, myoho is translated as “wonderful law” or “mystic law.” nichiren daishonin says: “myo stands for the dharma nature or enlightenment, whileho represents darkness or ignorance. together myoho expresses the idea that ignorance and the dharma nature are a single entity” (ott, 4). myoho, then, expresses both the enlightened nature of a buddha and the deluded nature of an ordinary person, and the fact that they are essentially one.
  
  while most buddhist schools see a huge difference between a buddha and an ordinary person, nichiren aimed to erase any idea of separation between the two. for instance, in“the heritage of the ultimate law of life,” he writes: “shakyamuni buddha who attained enlightenment countless kalpas ago, the lotus sutra that leads all people to buddhahood, and we ordinary human beings are in no way different or separate from one another. to chant myoho-renge-kyo with this realization is to inherit the ultimate law of life and death” (wnd-1, 216).
  
  he also writes, “myo represents death, and ho, life” (wnd-1, 216). and in “on attaining buddhahood in this lifetime,” he writes, “myo is the name given to the mystic nature of life, and ho, to its manifestations” (wnd-1, 4). hence, myoho is also the essence of life itself that is manifest while one is alive and continues in a latent state in death. renge, literally “lotus flower,” also has a profound meaning in nichiren buddhism. because the lotus produces both flower and seeds at the same time, it illustrates the principle of the “simultaneity of cause and effect.” ın other words, flower and seed, cause and effect, nichiren says, are a “single entity” (ott, 4).
  
  here, “cause” refers to the efforts or practice one carries out with the aim of becoming a buddha, and “effect,” to the actual attainment of buddhahood. the simultaneity of cause and effect means that the very moment we chant nam-myoho-renge-kyo with the intention of improving our lives, the life condition of buddhahood, imbued with courage, compassion and wisdom, emerges within us and guides our actions.
  
  the final character, kyo, nichiren describes as the “words and voices of all living beings” (ott, 4). kyo, meaning “sutra” or “teaching,” indicates the teaching the buddha expounded with his voice. nichiren explains, “the voice carries out the work of the buddha, and this is called kyo, or sutra” (ott, 4). this means that our voices when chanting or speaking to others about nam-myohorenge- kyo resonate with and stimulate the buddha nature within us, within others and in our environment.
  
  there are many other perspectives from which nichiren explains the meaning and significance of nam-myoho-renge-kyo. most important, though, is to remember that it signifies dedicating our lives to the mystic law. acting based upon that law, we work for the happiness of ourselves and others.
  
  nichiren says that, while nam-myoho-renge-kyo was known by buddhist teachers of the past, they did not teach it to others or spread it widely. he writes: “now, however, we have entered the latter day of the law, and the daimoku [nam-myoho-renge-kyo] that ı, nichiren, chant is different from that of earlier ages. this nam-myoho-renge-kyo encompasses both practice for oneself and the teaching of others” (“on the receiving of the three great secret laws,” wnd-2, 986)."