A few other Buddhist school emphasize cultivating loving-kindness, or compassion. How is this viewed in Nichiren Buddhism(s)?
Is this a trait that naturally comes chanting the Odaimoku, or should this cultivation practice be added if one wishes to do so?

-Lost Bull

Odaimoku is the Buddha's great compassion . Yr chanting of Namo---Odaimoku has to reach the level of complete liberation or supreme compassion. Buddhism comprises of many schools with the ultimate aim of achieving the universal great compassion. Respective schools and practices were established to address the need of sentient beings wandering thoughts or preference arise from different levels of defilement.

Hi LB, It arised natually from one's innate Bodhicitta when you starts chanting the Daimoku , this open the gates of aspiration and engaging to the Bodhisattva practices, as you could felt directly from Nichiren's writing and resolve (vow ) , the disciples and the teacher in such noble relationship would reached in one mind (same mind) :


"Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in a single moment of life, the Buddha wrapped it within the five characters [of Myoho-renge-kyo], with which he then adorned the necks of the ignorant people of the latter age. The four great bodhisattvas will protect anyone who embraces the five characters .." Nichiren , 'The objection of devotion for observing the mind ' , WND376

"I, Nichiren, am the only person in all Japan who understands this. But if I utter so much as a word concerning it, then parents, brothers, and teachers will surely censure me, and the ruler of the nation will take steps against me. On the other hand, I am fully aware that if I do not speak out I will be lacking in compassion. I have considered which course to take in the light of the teachings of the Lotus and Nirvana sutras. If I remain silent, I may escape persecutions in this lifetime, but in my next life I will most certainly fall into the hell of incessant suffering. If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils. But of these two courses, surely the latter is the one to choose.

If I were to falter in my determination in the face of persecutions by the sovereign, however, it would be better not to speak out. While thinking this over, I recalled the teachings of the “Treasure Tower” chapter on the six difficult and nine easy acts. Persons like myself who are of paltry strength might still be able to lift Mount Sumeru and toss it about; persons like myself who are lacking in supernatural powers might still shoulder a load of dry grass and yet remain unburned in the fire at the end of the kalpa of decline; and persons like myself who are without wisdom might still read and memorize as many sutras as there are sands in the Ganges. But such acts are not difficult, we are told, when compared to the difficulty of embracing even one phrase or verse of the Lotus Sutra in the Latter Day of the Law. Nevertheless, I vowed to summon up a powerful and unconquerable desire for the salvation of all beings and never to falter in my efforts. " Nichiren, 'The opening of the eyes' , WND239

" If Nichiren’s compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity, for it has the beneficial power to open the blind eyes of every living being in the country of Japan, and it blocks off the road that leads to the hell of incessant suffering." Nichiren , 'On repaying debts of gratitude', WND736

ASN

Compassion in Buddhism is to do the right thing, not coddle people. If they have an incorrect view of life and you let them believe it is correct then you are not doing the compassionate thing. You don't encourage a drunk to keep drinking.

Nichiren appeared to specifically discourage the cultivation of compassion. I shall try to remember to look for the passage. iirc, Nichiren wrote that attempting to cultivate metta-karuna actually fueled enmity. My take is that the popular practices in his time centered more on asking for compassion for oneself. People would pray to Kannon for favors. My experience is that the desire to cultivate authentic compassion arises naturally as a result of kanjin; or spiritual introspection.

There is 恩 {on} which appears to mean the Buddha's compassionate grace for us. That is the character for Great [maha / dai} in a box above the character for citta {heart, mind, spirituality}. I think when applied to us, that means gratitude? One thing, if we are praying to a higher being for a favor, and do not get it, we might feel resentment instead of gratitude.

There is also 慈悲 {jihi} or metta-karuna. 悲 {hi} literally means to lament. 慈 literally means something mercy. The Buddhist meaning would be metta-karuna; to be kind and view the suffering of others as one's own. Those are healthy mental states or merits in and of themselves. However, as Mark notes, compassionate action is only good if we really know how to relieve another's suffering. Otherwise, we might be an enabler. Or if they spurn our help, or take advantage of us, we might get angry,

My take is that the cultivation of kindness, compassion, appreciative joy, and equanimity are useful adjuncts to Nichiren Buddhism; to counter our own enmity, gloating spite, envy, and prejudices. The first thing is to self reflect and know our own heart and mind. The compassionate action to help others that Mark alludes to is different; that would be 恩 {on} and requires wisdom; I think.