Nam-myoho-renge-kyo is regarded in Nichiren Buddhism as the very heart of practice, the daimoku, or title, of the Lotus Sutra, expressed in Japanese pronunciation of the Chinese characters. Each part of this phrase points to a dimension of the path. “Nam” signifies devotion, taking refuge, or dedicating one’s life, indicating a conscious decision to align one’s being with a profound spiritual law. “Myoho” is the Mystic Law or Wonderful Dharma, understood as the fundamental truth that underlies life and the universe, the Dharma as perceived by an enlightened mind. “Renge,” the lotus flower, evokes the simultaneity of cause and effect, as the lotus blooms and seeds together, and also suggests the purity of enlightenment arising from within the “mud” of earthly desires. “Kyo” refers to sutra or teaching, the sound or vibration of the Buddha’s voice, the living expression of this Mystic Law.

Taken as a whole, Nam-myoho-renge-kyo can be rendered as “I devote my life to the Mystic Law of the Lotus Sutra” or “Devotion to the Wonderful Dharma of the Lotus Sutra.” To chant this phrase is to seek alignment with the fundamental law governing existence, to harmonize one’s own life with the ultimate reality that the Lotus Sutra reveals. Within this tradition, such chanting is believed to directly invoke the inherent Buddha nature, the enlightened potential said to reside within all beings. By repeatedly voicing this title, practitioners aim to activate wisdom, courage, and compassion, transforming the tendencies called karma and reshaping the direction of their lives.

This practice is not viewed as escapist, but as a way of engaging more deeply with the “mud” of daily life, much as the lotus draws nourishment from the very waters that might seem to stain it. The symbolism of the lotus suggests that the struggles, desires, and imperfections of ordinary existence are not obstacles to enlightenment but the very field in which it appears. Chanting Nam-myoho-renge-kyo is thus understood as a dynamic interaction with reality, where each moment of devotion becomes both a cause and an effect—an immediate expression of Buddhahood and a seed for further awakening. In this way, the individual’s inner transformation is also seen as resonating outward, contributing to a broader movement toward peace and harmony in the world.