The practice of chanting Namu Myoho Renge Kyo expresses our deep faith and joy in the inexpressible true nature of reality, which embraces all things without exception. Ultimately, Namu Myoho Renge Kyo expresses the realization that we ourselves are the embodiments of the Wonderful Dharma, and thus capable of transforming every aspect of our lives into the life of a Buddha.

In many ways, the principle of becoming a Buddha with this very body is the culmination of the Buddhist teachings of non-duality and the true goal of chanting Namu Myoho Renge Kyo. The Wonderful Dharma embraces all things often thought of as opposites: body and mind, life and environment, defilements and awakening, suffering and peace. It is all these and yet none of them. It eludes all attempts to define it or express it. In spite of this, we can become aware of it and center our lives on the Wonderful Dharma through Namu Myoho Renge Kyo.

Buddhahood is not becoming some superhuman being or dying and being reborn in a Buddha land. It is not built up or acquired through the practice of austerities or higher states of consciousness. The simple truth is that “Buddha” is just a title for someone who is awake to the reality of each moment and thereby draws upon the innate wisdom and compassion that is within us all. A Buddha trusts and rejoices in the Wonderful Dharma. Instead of giving in to weakness, a Buddha steps back, sees clearly what is happening, and then acts in the best interest of all concerned. When one acts like a Buddha, one acts wisely and compassionately instead of reacting out of weakness and ignorance. Becoming a Buddha with this body is not a magic transformation, but rather the manifestation of the Wonderful Dharma in our lives from moment to moment.

“Becoming a Buddha with this body” also means the instant or momentary attainment of Buddhahood. In other words, it explains that each moment is a moment of decision wherein we can give in to the defilements or see and act with the clarity of our Buddha-nature. We should reflect on the fact that we only live from moment to moment. The past is always just a memory. The future is always an unrealized possibility. The present is always just a single passing moment, which is all we ever have. It would be a great mistake, then, to overlook the moment in which we are living because we have been led to believe that nothing significant can happen in such a small amount of time. In truth, all the time that we will ever have is in the present moment. Awakening is not something that we slowly build up over time or earn through countless lifetimes of effort. It is our complete awareness of and engagement with the truth of the present moment in which we are living.

Shakyamuni Buddha was no different than any of us, except for his extraordinary wisdom and compassion. He is known as “the” Buddha, not because he attained something that ordinary people cannot attain, but because he was the first person in recorded history to awaken to the truth and to show others how to do so. In that sense, the title “Buddha” is reserved for Shakyamuni simply because he happened to be the one to fulfill the role of teacher and model for all those who would follow his path. However, all of us have the Buddha-nature. Therefore, all of us are capable of displaying the same wisdom and compassion as Shakyamuni Buddha.

Another principle of non-duality important in Nichiren Buddhism is the teaching that “with this present body we can become Buddhas.” This principle points to the fact that the state of Buddhahood is not so idealized that it cannot be attained by ordinary people living ordinary lives. A Buddha is not some kind of god-like being, but simply someone who has awakened to the truth and teaches it to others.

Namu Myoho Renge Kyo represents our acceptance of the ultimate truth of the Lotus Sutra, which reveals that all things, even defilements and suffering, can help us realize the true nature of all reality. Instead of being overwhelmed by desires or suffering, the practice of Namu Myoho Renge Kyo lets us view all things in the light of the ultimate truth.

In Nichiren Buddhism, non-duality is the real aspect of all things. The real aspect of all things transcends birth and death, subject and object, and all other dualities. This real aspect is the Buddha-nature and the Middle Way of which all things are just partial manifestations. It is identified with Namu Myoho Renge Kyo because we are able to realize this truth through devotion to the Lotus Sutra.

Normally the sufferings of this world and the peace of Nirvana would be viewed as irreconcilable opposites. According to Mahayana Buddhism, however, all things are manifestations of Dependent Origination. That is, they are essentially empty of substantial existence or permanent characteristics. Awakening, then, does not trade one type of experience (such as enduring this world of birth and death) for another type of experience (such as attaining a Nirvana falsely imagined as some kind of blissful high or perfect afterlife) because all experiences are impermanent and dependent upon causes and conditions. Instead, awakening recognizes the true nature of all experiences. In this way, awakening frees us from our self-centered ignorance. It allows us to appreciate and care about things just as they are, instead of demanding that they conform to our desires and opinions. This recognition is the true state of Nirvana; it is not an escape from this world into another one. Nirvana is not the cessation of experience, but a revolutionary change in the way we experience the world and ourselves. This is what it meant by “the world of birth and death is itself Nirvana,” because Nirvana is not apart from the world and its sufferings, but is the true nature of life and death itself.

While it is easier and more accurate to say what Nirvana is not, if one keeps in mind thal all explanations fall short one could say that Nirvana is a state characterized by eternity (since it is unending), purity (since it is unblemished), bliss (since it is the end of all suffering and dissatisfaction), and true self-awareness (since it is the realization of the selfless nature of reality).