In Nichiren Buddhism, chanting Nam-myoho-renge-kyo is regarded as the direct and practical means by which the Buddha nature, already present in every life, is brought to the surface and allowed to function. This Buddha nature is not something added from outside, but an enlightened, wise, and compassionate potential that is often obscured by ignorance, negative habits, and karmic tendencies, much like a mirror covered with dust. Through the act of chanting, that obscuration is gradually removed, and the inherent clarity and luminosity of life begin to appear. In this sense, chanting is not merely devotional; it is a deliberate engagement with the deepest stratum of one’s being.

The phrase Nam-myoho-renge-kyo itself is understood as the expression of the fundamental Law that underlies all phenomena, the same Law realized by Shakyamuni Buddha. To chant it is to align the rhythms of one’s own life with this universal Law, a kind of attunement in which the inner life begins to resonate with the enlightened state. As this alignment deepens, the life-condition naturally shifts: fear, anger, and despair lose their grip, while courage, wisdom, and compassion become more accessible. The Buddha nature, once dormant, starts to manifest as a stable and elevated life-condition rather than a fleeting experience.

This inner transformation is often described as a “human revolution,” a radical reorientation of the tendencies that dominate one’s character. Chanting brings to the surface deeply rooted patterns—self-doubt, resentment, or apathy—and provides the inner strength to transform them. As these patterns are transformed, the qualities associated with Buddhahood—clarity of mind, resilience, empathy, and a strong life force—begin to shape decisions, relationships, and responses to adversity. The Buddha nature thus ceases to be an abstract ideal and becomes a living, operative force in everyday conduct.

Because life is seen as profoundly interconnected, this personal awakening is not confined to the inner world of the practitioner. As chanting elevates one’s life-condition, it influences the surrounding environment, subtly altering the web of relationships and circumstances. Actions grounded in awakened wisdom and compassion have a ripple effect, encouraging similar responses in others and contributing to a broader atmosphere of trust and care. In this way, the uncovering and expression of Buddha nature through chanting is understood not only as individual liberation, but as a concrete contribution to the transformation of society and the world.