Let us open the gates of wisdom
And the final frontiers of perception
And cast the gleaming jewel of Nam Myoho Renge Kyo
Like a ball Into the Universe
That the words confront and transform
A Humanity torn from ashes
Into the Phoenix which soars
Into the skies of infinite peace
When the critical number of people do their
own focussed meditation for world peace or chant Nam Myoho Renge
Kyo together, at the same moment, throughout the world, a planetary
transformation will begin to occur.
We propose to chant for peace around the
gradually increasing the number of participants in each
so that eventually, there will be Daimoku for Peace
continuously, throughout the day and night.
The biosphere is a unique culture which is completely different
from the specific characteristics of nations as it is a complex
matrix of life where everything supports itself at the expense of
The planetary peace culture
" Is life affirming.
" Transcends national and regional barriers.
" Is based on the deepest values of humanity.
" Is the essence of human rights and existence.
" Speaks for the Universal Mystic Law which expresses the oneness
of all humanity and all life
" Expresses no distinction between creeds and ideologies, cultures
" Is an expression of the profound inseparable connection between
life and all phenomena
Nam Myoho Renge Kyo
While NAM of Nam Myoho Renge Kyo derives from
Sanskrit, Myoho Renge Kyo derives from the Chinese language. Therefore
Nam Myoho Renge Kyo comprises both Chinese and Sanskrit.
Moreover, in Sanskrit, one says Saddharma pundarika
sutram which is rendered as Nam Myoho Renge Kyo. Sad translates
as Myo, dharma as Ho, pundarika as Renge and sutram to Kyo.
These nine characters correspond to the nine honored
ones and express the principle that the nine worlds inherently possess
the Buddha nature.
Myo represents the nature of enlightenment, while
ho, indicates darkness or delusion. The oneness of delusion and
enlightenment is called Myoho, the Mystic Law.
Renge represents the principles of cause and
effect, and also indicates the simultaneity of cause and effect.
Kyo indicates the words and speech, sounds and
voices of all sentient beings.
Chang-an states, 'The voice does the Buddha's
work.', and is therefore called kyo.
Kyo also signifies that life spans the three
existences of past, present and future.
All things are Myoho, all things are Renge, all
things are Kyo. Renge means the Buddha's body encompassed by the
nine honored ones on the eight petalled lotus. You should ponder
this carefully." (Gosho Zenshu p.708)
Now from the standpoint of Nichiren and his disciples,
'unsurpassed' indicates Nam Myoho Renge Kyo, which is most unsurpassed
among the unsurpassed. The sutra speaks of the 'unsurpassed cluster
of jewels' to indicate the Mystic law. [This phrase] means that
Nam Myoho Renge Kyo is the treasure in which are clustered all the
beneficial practices and meritorious deeds of all Buddhas of the
Faith enables us, without painful practices or
merit accumulated through austerities, to receive the peerless treasure
through a single utterance. This is the meaning of '[H]as come to
us unsought.' (Gosho Zenshu p.
The sutra states, "You must listen carefully and hear of the
Thus Come One's secret and his transcendental powers." (LS
p. 225, 3LS p. 249)
The countless entities in the three thousand worlds, which are undergoing
the process of birth, life, change, and extinction, are embodiments
of [these] transcendental powers. As for 'transcendental powers,'
the actions that are carried out instant by instant, motion by motion
by us, the living beings, are called 'transcendental powers.' Apart
from attaining Buddhahood, there are no 'secret' or 'transcendental
powers.' In the final analysis, the five characters of Myoho Renge
Kyo are synonymous with the phrase 'the Thus Come One's secret and
transcendental powers.' (Gosho Zenshu p. 753)
"The uncreated, three bodies (properties)
of the Buddha - his seed/root, original entity and commitments."
The original entity [of this Buddha] is the originally inherent
forms and aspects of [all living beings of ] the ten worlds. His
commitments are what [these beings of] the ten worlds hold. His
seed is the single character 'faith,' that is, Nam Myoho Renge Kyo
just as it is. [Again,] his commitment is the palms [gassho] placed
together [as in chanting the Daimoku] This should be kept secret
and not told to others.
The sutra states, "And it will be like a bright pure mirror,
in which forms and shapes are all reflected. The bodhisattva in
his pure body will see all that is in the world." (LS p. 262,
3LS p. 285)
This scriptural passage means that a person who
has the purification of the six sense organs sees the major world
system just as lapis lazuli, or a clear mirror, reflects everything.
Now Nichiren and his disciples, who chant Nam Myoho Renge Kyo, see
things just as a bright mirror reflects all phenomena. (Gosho Zenshu
Chapter 24: Bodhisattva
Wonderful Sound [Myo'on Bosatsu]
To work out solutions according to the suffering of others is compassion
and is called bodhisattva. Bodhisattva Myo'on is all living beings
of the ten worlds.
'Wonderful' means mystic.
'Sound' means the words, speech, sounds and voices
uttered by all living beings which are themselves the sounds and
voices of Myoho Renge Kyo.
Now 'Wonderful sound' means the chanting of Nam
Myoho Renge Kyo by Nichiren and his disciples. This [chanting] is
the 'Wonderful Sound' in the present age of Latter Day of the Law.
The reason that the Daimoku is the mystic sound
is because it transforms earthly desires into enlightenment and
the sufferings of birth and death into nirvana. To work out solutions
according to the suffering of others is compassion and is called
bodhisattva. (Gosho Zenshu p. 774)
The sutra states, "At that time, Shakyamuni Buddha emitted
a beam of bright light from the knob of flesh [on his head], one
of the features of a great man, and emitted a beam of light from
the tuft of white hair between his eyebrows illuminating the Buddha
worlds in the eastern direction equal in number to the sands of
one hundred eighty thousand million nayutas of Ganges." (LS
p. 290, 3LS p. 312)
These two marks result from filial conduct and
obedience to one's teacher. To uphold the Lotus Sutra is the pinnacle
for all filial behavior. The 'white tuft' indicates the carnal desire
of the father and the 'knob of flesh,' the carnal desire of the
The red and white fluids appear in this sutra
as these two marks. The 'knob of flesh' represents the wisdom of
true being that accords with conditions and the white tuft, the
principle of true being that is unchanging. Now Nichiren and his
disciples who chant Nam Myoho Renge Kyo are endowed with these two
marks. When we are first born, we are red in color; this corresponds
to the knob of flesh. And the white bones that remain after our
death correspond to the mark of the white tuft. Our red color at
birth indicates the wisdom of true being that accords with conditions,
while our white bones after death indicate the principle of true
being, which is unchanging. This should be kept secret and not told
to others. (Gosho Zenshu p. 774)