Nam Myo Ho Renge Kyo



Nam Myo Ho Renge Kyo is the pure light and pure in-form-ation inherent in the universe. It is the mystic essence. It is the pure timeless information of the Buddha State.

When we chant, we fill ourselves up with light, and with this information.

The key is to fuse with the Gohonzon by chanting to the Gohonzon with faith ( Ref 1 )in order to become Kyochi-myogo which is literally the fusion of subjective wisdom with objective reality(Ref 2)

The light of Nam Myo Ho Renge Kyo is represented as seeds.

Each character is a seed, of potential, containing the essence of ultimate reality.

When we chant, our chakras or subtle bodies are infused with this light, from which all things manifest.

The Buddha ,Nichiren Dai Shonin, compared Nam Myo Ho Renge Kyo to the four elements, of( earth fire, water and air )and ku which represents nature or potential and is the common ground of ultimate reality

We connect with our enlightenment, and the enlightenment inherent in the universe through the Gohonzon

Our minds and bodies, are entities of ichinen sanzen

Literally, Ichinen sanzen can be translated as "moment of existence" and "three thousand aspects." Each moment of existence of all living beings (ichinen) is endowed with all three thousand realms of phenomena (sanzen). Ichinen means a moment of life. Ichi means "one" and signifies the one ultimate truth or the Middle Way of the Dharma nature (The Doctrines and Practice of Nichiren Shoshu Nichiren Shoshu Overseas Bureau)

By chanting, we integrate our hearts mind and body with society and the environment.

This means that we draw in the light, infuse our chakras and become one with the environment by fusing with the Gohonzon

The Gohonzon is a fifth dimensional object. It expresses infinity, timelessness, eternity, wisdom and non locality When we chant, we are enveloped in this timeless essence, which is our true nature, higher self or Soul

The Gohonzon, is Soul and higher self centered.

The Gohonzon reflects perfect truth,

The Gohonzon reflects purity.

The Gohonzon enables us to polish our lives, until clarity wisdom and compassion appear.

The Gohonzon is a blueprint of perfection of the human being.

When we chant to the Gohonzon, we focus with our third eye on the character Myo on Nam Myo Ho Renge Kyo which is down the centre of the Gohonzon.

We realize, that our bodies are the entities of the mystic law

The heart of the Lotus, which is the symbol, Renge is our heart

So when we chant, we open our hearts, to express the the ninth consciousness, or ultimate reality .We also create coherence between our heart and our mind and brain so that perfect wisdom can arise.

Our body, is the Palace of the ninth consciousness.

The Gohonzon, therefore, is a technology which allows us to heal ourselves and also heal everything around us. This is an immediate process. It impresses itself on our lives and our environment, instantaneously.

The Gohonzon, is a mirror, an object of worship for us to observe our mind and to see the Buddha within

It is a reflection, of our truth, purity, identity and eternity.

It is the creative compassionate, nurturing and primal ultimate truth, expressing the very heart of creation, from time without beginning.



REF1 Chief Priest of Shosetsuji Temple, Japan states 'On Shodai'



When you face the Honmon no Gohonzon of the Three Great Secret Laws, with faith in the Gohonzon, then chant - this is called Honmon no Daimoku. The important thing is this precise moment of ichinen. The Daishonin states in the Gosho, Questions and Answers on Embracing the Lotus Sutra. "Moreover, as life does not go beyond the moment..." (Major Writings, Vol. 5, pg. 34).The original purpose of chanting daimoku to the Gohonzon is Kyochi-myogo with the Gohonzon which activates one's Buddha nature; this is what is meant by the Daishonin when he refers to "Kanjin no Honzon" (The object of worship to observe one's heart and mind).The correct ichinen of shodai is "single-mindedly yearning to see the Buddha, I do not begrudge my life." In The True Object of Worship, Nichiren Daishonin said: "Kanjin means to observe one's own heart and mind and to find the Ten Worlds within it." (Major Writings, Vol. 1, pg. 49)



REF2 High Priest Nikken Shonin states in The Collected Sermons of High Priest Nikken Shonin



When the fusion of the objective reality and the subjective wisdom (Kyochi-myogo) takes place, this fusion becomes the source of enlightenment (satori). Therefore if we must divide the two, they are represented by the two elements of object and wisdom. However, from the standpoint of the true entity of the Buddha of Infinitely Perfect Wisdom (Jijuyu Hoshin Nyorai) the two are fused into one.

He also says reality and wisdom are by nature two separate elements, yet inseparable. They are harmoniously fused as one, but are fundamentally two. On this basis, the two elements?\the reality (kyo) of Myoho-Renge-Kyo and the wisdom (chi) of Nam-Myoho-Renge-Kyo are fused into one, and are inseparable. Therefore the two are one and the same.



The tetralemma

The key to this teaching is the concept of the law. This law is also called, the Dharma. The Dharma, also represents the middle way. The middle way, represents a tetralemma Nagarjuna, who was the founder of the Madhyamaka school of Mahayana Buddhism. Nagarjuna applied the tetralemma to questions such as those regarding the existence of the self, and the true nature of reality

The self exists (conventionally true)

X

The self does not exist (ultimately true)

not X

The self exists and does not exist (both conventionally true and ultimately true)

Both X and not X

The self is neither real nor not real (neither ultimately real nor nonexistent)

Neither X nor not X.



in the Lotus Sutra, the law, represents the re conciliation of apparent opposites, such as existence and nonexistence, life and death, Yin and Yang, spirit and matter, the seen and the unseen and yet, has at its basis, a vibrant, flowing, powerful, clarifying power, which energises total reality. The law thus represents ultimate reality, which transcends and encompasses life and death. Everything is in the constant motion of change, and nothing ever remains the same. The law like a giant mirror, of self reflective consciousness, mirrors the changing nature of existence in ever greater creative integration and transformation. The law, in the Lotus Sutra, is therefore a dynamic vibrant ocean of perpetual life and affirmation. One of the great exponents of this understanding was the great master Tien Tai . He taught the great emperors of China around 300 to 400 AD, and established his own platform of ordination in China His system of meditation and contemplation was very complex and difficult for ordinary people to grasp.

