Nam-Myoho-Renge-Kyo

The invocation of Nam-myoho-renge-kyo was established by Nichiren on 28 April 1253.  Having studied widely among all the Buddhist sutras, he had concluded that the Lotus Sutra contains the ultimate truths of Buddhism: that everyone without exception has the potential to attain Buddhahood.

The title of the Lotus Sutra in its Japanese translation is Myoho-renge-kyo.  But to Nichiren, Myoho-renge-kyo was far more than the title of a Buddhist text, it was the expression, in words, of the Law of life which all Buddhist teachings in one way or another seek to clarify.  What follows is a brief and unavoidably limited explanation of some of the key concepts expressed by this phrase.

Nam

The word nam derives from Sanskrit, a close translation of its meaning is "to devote oneself".
Nichiren established the chanting of Nam-myoho-renge-kyo as a means to enable all people to put their lives in harmony or rhythm with the law of life, or Dharma.

In the original Sanskrit, nam indicates the elements of action and attitude, and refers therefore to the correct action one needs to take and the attitude one needs to develop in order to attain Buddhahood in this lifetime.

Myoho

Myoho literally means the Mystic Law, and expresses the relationship between the life inherent in the universe and the many different ways this life expresses itself.

Myo refers to the every essence of life, which is "invisible" and beyond intellectual understanding.
This essence always expresses itself in a tangible form (ho) that can be apprehended by the senses.
Phenomena (ho) are changeable, but pervading all such phenomena is a constant reality known as myo.

Renge

Renge means lotus flower. The lotus blooms and produces seeds at the same time, and thus represents the simultaneity of cause and effect.  The circumstances and quality of our individual lives is determined by the particular of causes and effects, both good and bad, that we accumulate (through our thoughts, words and actions) at each moment.

This is called our "karma". The law of cause and effect explains that we each have personal responsibility for our own destiny. We create our destiny and we can change it.

The most powerful cause we can make is to chant Nam-myoho-renge-kyo, the effect of Buddhahood is simultaneously created in the depths of our life and will definitely manifest in time.  The lotus flower grows and blooms in a muddy pond, and yet remains pristine and free from any defilement, symbolizing the emergence of Buddhahood from within the life of an ordinary person.

Kyo

Kyo literally means sutra, the voice or teaching of a Buddha. In this sense, it also means sound, rhythm or vibration. Also, the Chinese character for kyo originally meant the warp a piece of woven cloth, symbolizing the continuity of life throughout past, present and future. In a broad sense, kyo conveys the concept that all things in the universe are a manifestation of the Mystic Law.

Primary Practice

Chanting Nam-myoho-renge-kyo is the primary practice of SGI members. Through this practice, one is able to reveal the state of Buddhahood in one's life, experienced as the natural development of joy, increased vitality, courage, wisdom and compassion.
"When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo."

(On Attaining Buddhahood in This Lifetime- Nichiren)

The Gohonzon

Gohonzon is the object of devotion in Nichiren Buddhism. In Japanese, go means worthy of honor and honzon means object of fundamental respect.  Nichiren defined the universal Law permeating life and the universe as Nam-myoho-renge-kyo and embodied it in the form of a mandala.

In the Gohonzon, a scroll on which are written Chinese and Sanskrit characters, Nichiren symbolically depicted the life state of Buddhahood, which all people possess.  SGI members chant Nam-myoho-renge-kyo to a Gohonzon enshrined in their own homes.

The Gohonzon, together with a practitioner's faith and chanting of Nam-myoho-renge-kyo, acts as a stimulus to activate the life-condition of Buddhahood innate in one's life.  Our inner life-condition changes constantly as we come into contact with different external stimuli, everything around us--people, the weather, a piece of music, the color of the walls--creates some kind of influence on us.  A painting can cause the viewer to feel enraptured, calm or disgusted, and a letter can either cause joy or shock and dismay.

In order to bring out our highest potential condition of life, our Buddhahood, we also need a stimulus. Nichiren's enlightenment to the law of life enabled him to create a stimulus that would be able to activate the life-condition of Buddhahood within us.

NOTE: One can still chant Nam-myoho-renge-kyo and experience benefit if one is not near, or unable to see a Gohonzon.

The most essential element in Nichiren's practice for drawing forth one's Buddhahood, is the strength of one's faith.

Gongyo

Gongyo Literally means "assiduous practice." In the SGI, gongyo means to recite part of the "Expedient Means" (2nd) chapter and the "The Life Span of the Thus Come One" (16th) chapter of the Lotus Sutra in front of the Gohonzon.
This is the supporting practice of SGI members and is performed together with the chanting of Nam-myoho-renge-kyo, ideally each morning and evening.

Key Teachings

These two chapters of the Lotus Sutra contain its most essential message:

The Expedient Means chapter reveals that there is no separation between the lives of ordinary people and the life of the Buddha.

The Life Span chapter clarifies that the Buddha's life--all life--is eternal, and that his wish is for all people to attain the same life-condition as himself.

Bodhisattva

A bodhisattva is literally a living being (sattva) who aspires to enlightenment (bodhi) and carries out altruistic practices.
The bodhisattva ideal is central to the Mahayana Buddhist tradition as the individual who seeks enlightenment both for him--or herself and for others.  Compassion, an empathetic sharing of the sufferings of others, is the bodhisattva's greatest characteristic.

Strengthening Compassion

The path of a bodhisattva is not an otherworldly undertaking for people with unique gifts of compassion or wisdom. Rather, the qualities of the bodhisattva are inherent in the lives of ordinary men and women, and the purpose of Buddhist practice is to strengthen these qualities until compassion becomes the basis of all our actions.

Practice for Self and Others

For SGI members, bodhisattva practice is actualized in the twin, mutually reinforcing aspects of "practice for oneself and others".   While many people may at first be inspired to practice Buddhism by the desire for personal happiness, to overcome illness or some other challenge, as their life-state expands, they naturally develop a deeper concern for the happiness of others and are motivated to take compassionate action, including sharing with others the insights of Buddhism.

Mahayana Buddhism

The Mahayana tradition, in which Nichiren Buddhism is included, emphasizes the bodhisattva practice as the means toward the enlightenment of both oneself and others, in contrast to teachings which aim only at personal salvation.

Monastic Focus

After Shakyamuni's death, the Buddhist Order experienced several schisms, and eventually 18 or 20 schools formed, each of which developed its own interpretation of the sutras.  As time passed, the monks of these schools tended to withdraw more and more from the lay community, devoting themselves to the practice of monastic precepts and the writing of doctrinal treatises.

Buddhism for All

Around the beginning of the first century of the Common Era, a new group of Buddhist believers emerged who were dissatisfied with what they saw as the self-complacency and monastic elitism of the earlier schools and aimed at the salvation of all people. They called their school of Buddhism Mahayana (great vehicle), meaning the teaching which can lead all people to enlightenment, and they criticized the earlier, traditional schools for seeking only personal enlightenment, labeling them Hinayana, or lesser vehicle. A Mahayana Buddhism arose as a reform movement seeking to restore the original spirit of Buddhism.

The Lotus Sutra is one of the best known Mahayana Sutras.

Human Revolution

Buddhist thought outlines a practical method for not only helping individuals overcome various sufferings, but changing society as a whole. Human revolution is the name Josei Toda, Second President of Soka Gakkai, used to describe this process--the liberation of the spirit from within. It is a continual process of renewal and invigoration, the development of one person's boundless inner capacity to lead a creative and contributive life through his or her own effort.

Inner Change in a Single Person

There have been a number of different revolutions in recent centuries: political, economic, industrial, scientific, etc.
Toda's view was that, regardless of how external factors are changed, society will not fundamentally improve as long as people--the foundation of everything--fail to transform the inherent negative and destructive tendencies of their own lives.

An inner change for the better in a single person is the essential first turn of the wheel in the process of making the human race stronger and wiser.

Human revolution is the most fundamental and most vital of all revolutions.  This revolution--an inner process of self-reformation--is completely bloodless and peaceful.

Process of Growth and Self-Realization

Every single person has tremendous potential which is largely untapped.
Through one's human revolution, this potential can be revealed and we can establish an independent, unconquerable self; enabling one to deal creatively with any situation that life has to offer. This process enables one to keep growing and developing indefinitely.

A great revolution of character in just a single individual will help achieve a change in the destiny of a society, and further, will enable a change in the destiny of humankind.

- Daisaku Ikeda, The Human Revolution