Namu Myōhō Renge Kyō (Kanji: 南無妙法蓮華経) is an important phrase used in all types of Nichiren Buddhism. In English, it means "Devotion to the Mystical Teachings of the Lotus Sutra" or "Homage to the Noble Teachings of the Lotus Sutra."

The words Myōhō Renge Kyō are the Japanese name for the Lotus Sūtra (Sanskrit: Saddharmapuṇḍarīkasūtra). This phrase is called the Daimoku (題目), which means "title." It was shared publicly by the Japanese Buddhist priest Nichiren on April 28, 1253, on Mount Kiyosumi. Today, this event is honored by Seichō-ji temple in Kamogawa, Chiba prefecture, Japan.

In Nichiren Buddhism, the practice of chanting Daimoku for a long time is called Shōdai (唱題). Followers of Nichiren Buddhism believe that chanting helps reduce suffering by removing negative actions and their bad results. It also helps practitioners move closer to achieving full enlightenment.

History

Lotus Sutra devotion has a long history in China and Japan, especially in the Tiantai school. People usually chanted whole chapters or the entire sutra, not just the title. A similar practice of saying short phrases as a form of respect appears in Chinese ritual texts from the Tiantai school, such as the Lotus Repentance by Zhiyi, the tradition's founder. However, these phrases were only said once during rituals, not repeated as chants.

The Fahua ch'uan-chi, a Chinese devotional text from the Tang dynasty, includes stories of people saved from hell by reciting "Námó miàofǎ liánhuá jīng" once. The text does not mention using this phrase as a repeated chant in daily religious practice.

The practice of chanting the Daimoku, or the title of the Lotus Sutra (in Japanese: Namu-myōhō-renge-kyō), became popular in Japan during the Kamakura period because of Nichiren (1222–1282), a Buddhist reformer. Though often thought to be his original idea, historical records show similar practices existed in Japan before his time. Early references to Daimoku chanting appear in Heian period (794–1185) texts, such as Shui ōjōden and Hokke hyakuza kikigakisho, where it was linked to devotion to the Lotus Sutra. Nichiren changed this practice by giving it a clear religious meaning and promoting it as the only way to achieve salvation during the Final Dharma (mappō), a time of spiritual decline.

The belief that the sutra’s title held the same power as the entire text may have been influenced by Zhiyi, the founder of the Tiantai school. In his commentary on the Lotus Sutra (Fahua Xuan Yi), Zhiyi explained that the title contained the full meaning of the sutra and represented the deepest truth of the universe.

The earliest known use of the Japanese daimoku dates back to 881, in a prayer written by Sugawara no Michizane for his deceased parents. In this prayer, the daimoku was paired with a prayer to Kannon bodhisattva (Namu Kanzeon Bosatsu, Namu myōhō renge kyō). Similarly, the Kachio engi (possibly from the 9th century) mentions a monk named Shōnyo teaching the chanting of Namu-myōhō-renge-kyō and Namu Amida Nyorai.

By the late 10th and early 11th centuries, the daimoku was chanted on Mount Hiei, the center of the Tendai school, as a way to honor the Dharma. Evidence shows the daimoku was used in religious practices like sutra burials and statue inscriptions, showing its growing importance among monks and aristocrats. These practices often connected the daimoku to Amida Buddha or Kannon. For example, a Kannon statue installed in 1012 at Koryuji temple included the daimoku and the nembutsu (Namu Amida Butsu).

The Kūkan (Contemplation of Emptiness), a text possibly written by the Tendai monk Genshin (942–1017), mentions that people who wish to reach the Pure Land should chant Namu Amida Butsu, Namu Myōhō Renge Kyō, and Namu Kanzeon Bosatsu. This can be seen as honoring the three jewels of Buddhism. Similar ideas appear in the works of Genshin’s disciples, like Kakuun and Kakuchō.

By the late 12th century, the daimoku was chanted repeatedly, like the nembutsu (chanting Amida Buddha’s name). Stories from setsuwa (Buddhist tales) show the daimoku as a simple but powerful practice, even for those who knew little about Buddhism. These tales highlight the Lotus Sutra’s power to save people, suggesting that saying its title could connect them to the Dharma. However, the practice was not yet common among most people, remaining more popular among monks and nobility. In one story from the Hokke hyakuza kikigakisho, an illiterate Chinese monk recites the daimoku (Namu ichijō myōhō renge kyō) and is later saved from hell.

During this time, a group of people called "title chanters" (daimyōsō) began chanting the daimoku at public events and ceremonies. These individuals may have helped spread the practice before Nichiren Buddhism became widespread.

The daimoku was often paired with the nembutsu or linked to Pure Land Buddhism. For example, the Shui ōjōden (Gleanings of Biographies of People born in the Pure Land) describes how Tachibana no Morisuke (d. 1096) recited Amida Buddha’s name and the Lotus Sutra’s title every evening while facing west. Another example involves the artist Unkei (1150–1223), who described how devotees chanted the daimoku and nembutsu thousands of times during a ritual copying of the Lotus Sutra.

The Tendai school also used the Lotus Sutra’s title in esoteric yoga practices, such as the Lotus Ritual (Hokke Hō), which combined mandalas, mantras, and dhāraṇīs from the Lotus Sutra.

A medieval Tendai teaching text called Shuzenji-ketsu (Doctrinal Decisions of Hsiu-ch'an-ssu) recommends chanting the daimoku as a practice for people near death. It describes the daimoku as a "Dharma container" that includes the threefold contemplation of the Tiantai school. The text also teaches that chanting the daimoku at death can help achieve enlightenment and avoid being reborn in the cycle of birth and death. It connects this practice to the idea of "three thousand realms in one thought" (ichinen sanzen) and pairs it with prayers to Kannon bodhisattva.

The exact date of the Shuzenji-ketsu is unclear, and scholars debate whether it influenced or was influenced by Nichiren, or whether it existed around the same time. Some scholars believe it dates to the Heian period (794–1185), while

Analysis of the phrase

Namu is used in Buddhism as a prefix meaning to take refuge in a Buddha or something that is greatly respected. In some Nichiren Buddhist groups, the difference between saying "Nam" and "Namu" is not about beliefs but about how the words are spoken. In Japanese, the "u" sound in "Namu" is often not clearly heard when people chant quickly. However, the word "Namu" is still written in Japanese because it cannot be shortened to "Nam" in their writing system.

The phrase "Namu Myōhō Renge Kyō" (南無妙法蓮華經) includes the following parts:

• Namu (南無): Means "devoted to" and comes from the Sanskrit word "námo," which is a form of "námas," meaning "reverence" or "adoration."
• Myōhō (妙法): Means "exquisite law" or "Sublime Dharma." The word "Myō" (妙) comes from an ancient Chinese term meaning "strange" or "clever," and "Hō" (法) comes from an ancient Chinese term meaning "law" or "principle." Together, they refer to the teachings of the Buddha.
• Renge-kyō (蓮華經): Means "Lotus Flower Sutra." "Renge" (蓮華) refers to the "Lotus Flower," which symbolizes the Buddha's teachings. "Kyō" (經) means "sutra" and comes from an ancient Chinese term meaning "thread," representing the collection of the Buddha's teachings.

According to Tiantai Zhiyi and Nichiren, each word in the title of the Lotus Sutra has a specific meaning:

• Myōhō (Sublime Dharma): Zhiyi believed "Myō" (妙) refers to the true nature of reality, which combines three aspects of truth. He saw this teaching as all-encompassing, including all other teachings and all things in the universe. Nichiren interpreted "Myō" as meaning "to open" or "to reveal." He said the Lotus Sutra acts like a key that unlocks the greatest treasure, which is Buddhahood. He also believed "Myō" means "perfection" because the sutra is the most complete teaching of the Buddha.
• Renge (Lotus Flower): The white lotus flower symbolizes the highest teachings of the Buddha. Zhiyi saw the "lotus flower" as a symbol of how the teachings of the three vehicles (paths to enlightenment) exist to lead to the ultimate One Vehicle. Just as a flower grows to produce fruit, the teachings of the three vehicles exist because of the One Vehicle. Similarly, the teachings of the Lotus Sutra exist because of the Buddha's infinite lifespan. The term "lotus flower" represents the entire teaching of the sutra.
• Kyō (Sutra): The word "sutra" comes from a term meaning "thread," showing how the teachings of the Buddha are connected. Nichiren said the single character "Kyō" contains all the teachings of the Buddha, like a wish-granting jewel that holds all treasures or the vastness of space that holds everything.

Alternative forms and practices

In some Tendai religious ceremonies, the Lotus Sutra is honored using different phrases.

In the Tiantai Manual for the Dharma Flower Samadhi Repentance Rite (Fahua Sanmei Chanyi, Taisho no. 1941), written by Zhiyi, there is a passage that shows respect for the Lotus Sutra. This passage, which is part of a group of similar texts that honor various Buddhas and bodhisattvas, states: "With single-minded devotion, I respectfully entreat Homage to the Great Vehicle Wonderful Dharma Lotus Sūtra." The respectful greeting (Chinese: 南無大乘妙法蓮華經; pinyin: Nán mó dà chéng miào fǎ lián huá jīng; Japanese: Namu Daijō Myōhō Renge Kyō) is followed by instructions to "Visualize the profound and secret Dharma treasury fully appearing before one to receive the offerings."

This important Tiantai Buddhist ritual focuses on showing respect, asking for forgiveness, and working toward enlightenment. Practitioners begin by understanding that all things are empty in nature but appear because of actions and conditions. They perform respectful worship, bowing to Shakyamuni Buddha, past and future Buddhas, and important bodhisattvas like Mañjusri and Samantabhadra. The ritual includes a detailed process for asking forgiveness for mistakes made through the six senses (eyes, ears, nose, tongue, body, and mind), recognizing the effects of being attached to these senses. Practitioners express deep regret, promise to avoid harmful actions, and dedicate their efforts to helping all living beings. The ritual ends with asking the Buddhas and bodhisattvas to teach the Dharma and guide beings toward freedom.

A Tendai ritual from the 9th century, called Hokke Senbo (法華懺法), includes the same daimoku greeting.

Tendai sources also include another version of the daimoku chant:

Another version of the greeting is:

Tendai Buddhism usually does not repeat this phrase as a chant, as this practice is used in Nichiren Buddhism. However, there is a related ritual called the Method for Prostrating to the Dharma Flower Sūtra (禮法華經儀式, Taisho no. 1944), which is still practiced today by both monks and laypeople. This ritual was famously used by the Tendai teacher Ennin before he traveled to China. It can be performed in three ways: long, medium, and short. The long form involves bowing to each character in the entire sutra, while the medium form applies this to a chosen chapter. The short form, which is more commonly used, involves bowing to the characters in the sutra's title, sometimes with the chant "Namu." During this practice, a dedication such as "With single-minded devotion, I pay homage to the Wonderful Dharma Lotus Sūtra, paying homage to the Dharma Jewel of the character Myō (妙)" is recited.

The title of the Lotus Sutra in Sanskrit is Saddharmapuṇḍarīkasūtra. A Sanskrit version of the greeting would be:

In the Kaimokushō (Liberation from Blindness), Nichiren refers to a mantra from the Lotus Sutra. According to Nichiren, this is the "mantra at the core of the Saddharmapuṇḍarīkasūtra," discovered by the vajracharya Śubhakarasiṃha "in an iron tower of South India." The Sanskrit mantra is as follows:

References in visual media

• 1947 – The mantra was used in the 1940s in India during prayer meetings led by Mahatma Gandhi, followed by verses from the Bhagavad Gita.
• 1958 – The mantra appears in the 1958 American romantic film The Barbarian and the Geisha, where a Buddhist priest recites it during a cholera outbreak.
• 1958 – The Japanese film Nichiren to Mōko Daishūrai (English: Nichiren and the Great Mongol Invasion) was directed by Kunio Watanabe in 1958.
• 1968 – The mantra was used in the final episode of The Monkees to help Peter escape a trance.
• 1969 – The mantra is included in the original version of the film Satyricon by Federico Fellini during a scene where patricians jump naked.
• 1970 – In the film Dodes'ka-den, the mother of Rokuchan chants the mantra in the opening scene, and he asks for the gift of higher intelligence.
• 1973 – In The Last Detail, an American Navy prisoner named Larry Meadows attends a Nichiren Shoshu of America meeting and continues chanting the mantra later in the film.
• 1979 – The film Nichiren, directed by Noboru Nakamura, is based on a novel by Matsutarō Kawaguchi. It mentions Jinshiro Kunishige as a martyr honored by Nichiren.
• 1980 – In Atlantic City, a character named Chrissie chants the mantra after witnessing violent events.
• 1987 – The mantra is used by a group in Revenge of the Nerds II during a fake Seminole temple scene.
• 1987 – In Innerspace, a character named Tuck Pendleton chants the mantra to encourage another character to escape.
• 1993 – In the film What's Love Got to Do With It, Tina Turner describes chanting the mantra after a suicide attempt and converting to Nichiren Shoshu Buddhism.
• 1993 – In The Simpsons episode "The Last Temptation of Homer," Homer unknowingly chants the mantra while trying to read smudged notes.
• 2008 – In Generation Kill, a U.S. Marine named Rudy Reyes chants the mantra before allowing a sniper to fire.
• 2019 – In the documentary Buster Williams, From Bass to Infinity, jazz musician Buster Williams chants the mantra with his wife.
• 2021 – In the documentary Baggio: The Divine Ponytail, football player Roberto Baggio chants the mantra while meditating.

Associations in music

The words appear in the following songs:

• "Welcome Back Home" – The Byrds
• "Nam Myo Renge Kyo" – Music Emporium
• "Nam Myoho Renge Kyo" – Yoko Ono
• "Boots of Chinese Plastic" – The Pretenders
• "Concentrate" – Xzibit
• "B R Right" – Trina (2002)
• "Beyond" – Tina Turner (2015)
• "Cleopatra" – Samira Efendi (2020)
• "They Say" – Conner Reeves (1997)
• "Creole Lady" – Jon Lucien (1975)
• "Nam Myo Ho" – Indian Ocean (2003)
• "No More Parties in L.A." – Kanye West (2016)
• "The Chant" – Lighthouse (1970)
• "Spend a Little Doe" – Lil Kim (1996)
• "Sha" – Ugly (UK) (2022)
• "Hey Free Thinker" – Voice Farm (1991)
• "Do Things My Way" – Styx (2003)