If you truly fear the sufferings of birth and death and yearn for nirvana, if you carry out your faith and thirst for the way, then the sufferings of change and impermanence will become no more than yesterday's dream, and the awakening of enlightenment will become today's reality. If only you chant Nam-myoho-renge-kyo, then what offence could fail to be eradicated? What blessing could fail to come? This is the truth, and it is of great profundity. You should believe and accept it.

Conversation between a Sage and an Unenlightened Man, Part Two, WND, 130

Written in 1265 from Awa - recipient unknown

The 'Dharani' chapter in the eighth volume of the Lotus Sutra says, 'If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.' In this passage, the Buddha is praising the Mother of Demon Children and the ten demon daughters for their vow to protect the votaries of the Lotus Sutra, and saying that the blessings from their vow to protect those who embrace the daimoku of the Lotus Sutra are beyond even the Buddha wisdom, which completely comprehends the three existences, to fathom. While by rights nothing should be beyond the grasp of the Buddha wisdom, the Buddha says here that the blessings that accrue from accepting and embracing the daimoku of the Lotus Sutra are the one thing that wisdom cannot measure.

The blessings of the entire Lotus Sutra are all contained solely within the five characters of Myoho-renge-kyo. While the words in the eight volumes of the Lotus Sutra differ according to the contents of the twenty-eight chapters, the five characters of the daimoku remain the same throughout. To illustrate, within the two characters for Japan are included the more than sixty provinces and the two islands. Are there any districts or provinces that are not contained within this name?

If one uses the term 'birds,' people know that one is talking about creatures that fly in the sky; if one says 'beasts,' people understand that one is referring to animals that run over the ground. In all things, names are of great importance precisely because they can convey general meanings in this way. This is what the Great Teacher T'ien-t'ai meant when he said that names convey the basic nature of a thing while phrases describe how it differs from other things, or when he said that names designate the fundamental character of a thing.

In addition, names have the virtue of being able to summon the things to which they refer and things as a matter of function respond to the name that refers to them. In similar fashion, the name, or daimoku, of the Lotus Sutra has the power [to summon the Buddha nature to which it refers].

Conversation between a Sage and an Unenlightened Man, Part Two, WND, 131

Written in 1265 from Awa - recipient unknown

When one carries out the single practice of exercising faith in Myoho-renge-kyo, there are no blessings that fail to come to one, and no good karma that does not begin to work on one's behalf.

Conversation between a Sage and an Unenlightened Man, Part Two, WND, 133

Written in 1265 from Awa - recipient unknown

When the people all chant Nam-myoho-renge-kyo, the wind will no longer buffet the branches, and the rain will no longer break the clods of soil. The world will become as it was in the ages of Fu Hsi and Shen Nung. In their present existence the people will be freed from misfortune and disasters and learn the art of living long. Realize that the time will come when the truth will be revealed the both the person and the Law are unaging and eternal. There cannot be the slightest doubt about the sutra's promise of "peace and security in their present existence."

On Practicing the Buddha's Teachings, WND, 392

Written to all believers in May of 1273 from Ichinosawa on Sado

When once we chant Myoho-renge-kyo, with just that single sound we summon forth and manifest the Buddha nature of all Buddhas; all existences; all bodhisattvas; all voice-hearers; all the deities such as Brahma, Shakra, and King Yama; the sun and moon, and the myriad stars; the heavenly gods and earthly deities, on down to hell-dwellers, hungry spirits, animals, asuras, human and heavenly beings, and all other living beings. This blessing is immeasurable and boundless.

How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra, WND, 877 Written to Myoho in 1277 from Minobu

If you chant Nam-myoho-renge-kyo with your whole heart, you will naturally become endowed with the Buddha's thirty-two features and eighty characteristics. As the sutra says, "hoping to make all persons equal to me, without any distinction between us," you can readily become as noble a Buddha as Shakyamuni.

Letter to Niike, WND, 1030

Written to Niike Saemon-no-jo in February of 1280 from Minobu

First of all, when it comes to the Lotus Sutra, you should understand that whether one recites all eight volumes, or only one volume, one chapter, one verse, one phrase, or simply the daimoku, or title, the blessings are the same. It is like the water of the great ocean, a single drop of which contains water from all the countless streams and rivers or like the wish-granting jewel, which, though only a single jewel, can shower all kinds of treasure upon the wisher.

The Recitation of the "Expedient Means" and "Life Span" Chapters, WND, 69

Written to Hiki Daigaku Saburo Yoshimoto's wife on April 17, 1264 from Kamakura

Ikeda: In the "Record of the Orally Transmitted Teachings," Nichiren Daishonin says: "'This is what I heard' means to listen to the meaning and significance of each passage and phrase of the twenty-eight chapters as a teaching that expounds the reality of one's own life. That which is 'heard' is Nam-myoho-renge-kyo" (GZ, 794). Each passage and phrase of the Lotus Sutra is teaching about oneself, the entity of the Mystic Law. The sutra is not discussing something far removed from our own lives.

The Wisdom of the Lotus Sutra, Vol. 1, pg. 16

Practicing only the seven characters of Nam-myoho-renge-kyo seems limited, but since they are the master of all the Buddhas of the three existences, the teacher of all the bodhisattvas in the ten directions, and the guide that enables all living beings to attain the Buddha way, it is profound.

Earthly Desires Are Enlightenment, WND, 317

Written to Shijo Kingo on May 2, 1272 from Ichinosawa on Sado

Now, in the Latter Day of the Law, the daimoku which Nichiren chants is different from that of previous ages. It is Nam-myoho-renge-kyo encompassing practice both for oneself and others.

On the Three Great Secret Laws, GZ 1022

Written to Shijo Kingo, April 8, 1281, from Minobu

Then, pausing briefly, tell them that the five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contains the benefit amassed through the countless practices and meritorious deeds of all Buddhas throughout the three existences.

The Teaching, Practice, and Proof, WND, 481

Written to Sammi-bo Ajari on March 21, 1275 from Minobu

The daimoku [Nam-myoho-renge-kyo] of the Lotus Sutra should be the object of devotion.

Questions and Answers on the Object of Devotion, GZ 365

Written to Jogen-bo Nichinaka, September 1278, from Minobu

If Nichiren's compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity, for it has the beneficial power to open the blind eyes of every living being in the country of Japan, and it blocks off the road that leads to the hell of incessant suffering.

On Repaying Debts of Gratitude, WND, 736

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

Since the sutra's prediction was not made in vain, then it is certain that all the people of Japan will chant Nam-myoho-renge-kyo!

On Repaying Debts of Gratitude, WND, 736-37

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

How great is the difference between the blessings received when a sage chants the daimoku and the blessings received when we chant it? To reply, one is in no way superior to the other. The gold that a fool possesses is no different from the gold that a wise man possesses; a fire made by a fool is the same fire made by a wise man.

The Fourteen Slanders, WND, 756

Written to Matsuno Rokuro Saemon on December 9, 1276 from Minobu

When one chants the daimoku bearing in mind that there are no distinctions among those who embrace the Lotus Sutra, then the blessings one gains will be equal to those of Shakyamuni Buddha.

The Fourteen Slanders, WND, 756

Written to Matsuno Rokuro Saemon on December 9, 1276 from Minobu

If you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.

On Attaining Buddhahood in This Lifetime, WND, 3

Written to Toki Jonin in 1255 from Kamakura

Those who chant Myoho-renge-kyo [the title of the Lotus Sutra], even without understanding its meaning realize not only the heart of the Lotus Sutra, but also the "main cord," or essential principle of the Buddha's lifetime teachings.

Nam-myoho-renge-kyo is not only the core of the Buddha's lifetime teachings, but also the heart, essence, and ultimate principle of the Lotus Sutra.... ..., Myoho-renge-kyo is neither the scriptural text nor its meaning, but the heart of the entire sutra.

"This Is What I Heard", WND, 860-61

Written to Soya Jiro on November 28, 1277 from Minobu

The daimoku, or title, of the sutra, which appears before the opening words "This is what I heard," is in all cases the true heart of the sutra.

On Repaying Debts of Gratitude, WND, 730

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror night and day. How should you polish it? Only by chanting Nam-myoho-renge-kyo.

On Attaining Buddhahood in This Lifetime, WND, 4

Written to Toki Jonin in 1255 from Kamakura

The Lotus Sutra is the king of sutras, the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.

If you chant Myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime.

On Attaining Buddhahood in This Lifetime, WND, 4

Written to Toki Jonin in 1255 from Kamakura

The Lotus Sutra of the Correct Law says that, if one hears this sutra and proclaims and embraces its title, one will enjoy merit beyond measure. And the Supplemented Lotus Sutra of the Wonderful Law says that one who accepts and upholds the name of the Lotus Sutra will enjoy immeasurable good fortune. These statements indicate that the good fortune one receives from simply chanting the daimoku is beyond measure.

The Daimoku of the Lotus Sutra, WND, 143

Written in 1266 from Awa - recipient unknown

I firmly uphold the teaching that the Lotus Sutra is supreme among the sutras the Buddha has preached, now preaches, and will preach. Moreover, I chant the daimoku, which is the heart and core of the entire sutra, and I urge others to do likewise.

The Blessings of the Lotus Sutra, WND, 670

Written to Kuwagayatsu Myomitsu on March 5, 1276 from Minobu

Daimoku is like light. As the Daishonin says, "A candle can light up a place that has been dark for billions of years." Similarly, the moment we offer prayers based on daimoku, the darkness in our lives vanishes. This is the principle of the simultaneity of cause and effect.

Daimoku is also like fire. When you burn the firewood of earthly desires, then the fire of happiness - that is, of enlightenment - burns brightly. Suffering thus becomes the raw material for constructing happiness.

Living Buddhism, August 1998, Pg. 17

Nichiren Daishonin's enlightenment does not derive from the Lotus Sutra, he often cites the sutra to help explain his teaching. Rather, Nam-myoho-renge-kyo is the direct manifestation of his enlightenment to the Law of time without beginning, of which Shakyamuni's Lotus Sutra is only a description. Historically, the Lotus Sutra preceded Nichiren Daishonin's revelation of Nam-myoho-renge-kyo, but the law of Nam-myoho-renge-kyo always has been and always will be. Nichiren Daishonin makes clear in this passage that chanting this "one essential phrase" is the fundamental cause for attaining enlightenment - an enlightenment that cannot be gained merely by studying the text of the Lotus Sutra.

Seikyo Times, October 1986, Pg. 70

The power of daimoku is stupendous. It is truly without bounds. The Mystic Law is the fundamental law of the universe, and daimoku is the essential rhythm pervading all life. People who chant resonant daimoku as they strive toward the goal of kosen-rufu will enjoy limitless expansion and boundless growth in their strength and ability.

Seikyo Times, May 1990, Pg. 9

Nichiren Daishonin's greatness lay in the fact that he was able to clarify Nam-myoho-renge-kyo as the Mystic Law that underlies the "me" of our lives. No matter how weak or strong our sense of self-identity may be, Nam-myoho-renge-kyo is the ultimate existence that lies at the core of both our own lives and that of the universe around us. Therefore, by chanting Nam-myoho-renge-kyo, we are practicing the Buddhism of the Middle Way that allows us to establish an unshakable and eternal identity, impervious to the winds of change and impermanence which blow in our daily reality.

World Tribune, December 7, 1981, Pg. 5

Nam-myoho-renge-kyo is often referred to as daimoku. Daimoku is a Japanese word which means the name or title of a specific issue. It carries with it the implication that the essence of the issue is captured and expressed in that title, for instance, in the title of a poem.

In religious usage it means the title of the sutra. Nichiren Daishonin revealed that the daimoku of the Lotus Sutra, Myoho-renge-kyo, was not only the essence and the key to the Lotus Sutra, but was the fundamental law of life itself.

World Tribune, April 26, 1982, Pg. 12

Chanting daimoku is a teaching that is "easy to embrace and easy to practice." Anyone can perform it. It can be done anytime and anywhere. It is the most highly refined and simplified method of practice. As such, it is the perfect Buddhist teaching for not only the 21^st century, but the 22^nd, 30^th and 50^th centuries, and for 10,000 years and more of the Latter Day of the Law - for all eternity.

The practice of chanting daimoku embodies the Buddha's ardent and heartfelt wish to lead all people to happiness. A practice that only certain people can carry out goes against the Buddha's spirit.

Daimoku is like light. As the Daishonin says, "A candle can light up a place that has been dark for billions of years." Similarly, the moment we offer prayers based on daimoku, the darkness in our lives vanishes. This is the principle of the simultaneity of cause and effect. At that very instant, in the depths of our lives our prayer has been answered.

Daimoku is also like fire. When you burn the firewood of earthly desires, then the fire of happiness - that is, of enlightenment - burns brightly. Suffering thus becomes the raw material for constructing happiness. For someone who does not have faith in the Mystic Law, suffering may be only sufferings. But for a person with strong faith, sufferings function to enable her or him to become happier still.

World Tribune, June 7, 1996 pgs. 9-10

Regarding his teaching, the Daishonin states, "It's practice is incomparably profound" (LS2). Since the sutra predicts that we will have difficulty understanding the true depth and intent of the Daishonin's teachings, it becomes all the more important for us to chant to the Gohonzon with heartfelt faith and confidence. When we do so, the wisdom and power we possess within will well forth, bringing us even a little bit closer to understanding the Daishonin's true intention.

World Tribune, March 25, 1991 Pg. 2

In different writings, the Daishonin interprets Myoho-renge-kyo as the true aspect of all phenomena, the ultimate reality, absolute truth, the essential nature of the Law, the life of the universe or the universe itself, the seed of enlightenment of all Buddhas throughout space and time and the Buddha nature immanent in all sentient and insentient beings.

World Tribune, September 25, 1989, Pg. 6

Earnest daimoku is the wellspring for the energy to challenge these things. A pledge means to make a vow of your own accord and pray to fulfill it.

Prayer in Nichiren Daishonin's Buddhism means to chant daimoku based on a pledge or vow. At its very core, this vow is to attain kosen-rufu. It means chanting resolutely with the determination: 'I will realize kosen-rufu.'

The New Human Revolution, vol. 1, Pg. 250

Nam-myoho-renge-kyo, as we shall discuss later, indicates the ultimate Law of life and the Universe, and hence constitutes the cause for all beings to become enlightened. More specifically, nam is an expression of devotion, and Myoho-renge-kyo, the title of the Lotus Sutra, is used as a name for the ultimate reality. The Daishonin interprets the Lotus Sutra in its entirety as dedicated to the clarification of the Law of Myoho-renge-kyo. Such principles as that earthly desires are themselves enlightenment and that the sufferings of birth and death are themselves nirvana, as well as the doctrine of the Ten Worlds and their mutual possession (i.e., that each of the Ten Worlds contains within itself the potential for all the other nine), are all based on the teachings revealed in the Lotus Sutra, which is thus a work of central importance to the whole of Buddhism.

All the teachings expounded by Shakyamuni are recorded in the form of sutras. The number of sutras is enormous, and for this reason they are often referred to collectively as the eighty-four thousand teachings. Each sutra was taught to a particular disciple or group of disciples for a specific purpose. But the Lotus Sutra alone contains the full, perfect revelation of Shakyamuni's enlightenment. In view of this sutra's unique position, then, all the other teachings can be understood on the one hand as only partial revelations of the ultimate truth to which Shakyamuni was enlightened, and on the other as preparations for the exposition of the Lotus Sutra. This unique sutra denies that Shakyamuni Buddha attained enlightenment for the first time during his lifetime as Siddhartha in India in the sixth century BC. Instead, it reveals, he had actually been the Buddha since the inconceivably remote past. This teaching points to the truth that Buddhahood has existed eternally in the lives of all people; in other words, to attain Buddhahood does not require us to become in any way extraordinary beings, merely to make the effort to manifest the Buddha nature latent in the depths of our lives.

The ultimate purpose of Buddhism is to enable all human beings to realize the true nature of life. This truth, although it is alluded to in many of the sutras, cannot be fully revealed in words. Shakyamuni Buddha himself realized it not through words but by devoting himself to many kinds of practice, and finally by engaging in meditation under what is now called the Bo, or Bodhi, Tree. However, even before he attained enlightenment, both the ultimate truth and the wisdom to perceive it were present within his own life: what he did was to bring them forth, thereby breaking free from the fetters of desire and illusion. When he tried to convey this truth to other people he found it impossible to do so completely through the medium of words. So, as he expounded his teachings, he helped his disciples fully understand them by prescribing various types of practice; likewise, we today can attain enlightenment only by assiduously devoting ourselves to Buddhist practice. For this reason, both practice and study are equally indispensable: it is impossible to attain enlightenment either by practicing meditation alone or by studying the Buddhist teachings alone, because both are necessary.

In the Lotus Sutra Shakyamuni expounded the ultimate truth of life. However, although he used thousands of words to describe it, there is no single word or phrase that can be used clearly to define it. Shakyamuni expected that his disciples and his future followers would realize this truth through devotion to the practices he had prescribed. However, these require tremendous patience and effort, a fact which in turn demands that one place complete belief and trust in the Buddha and in his teachings. But for a person to follow this path involves renunciation of secular life and the devotion of all of his or her time to Buddhist practice. For this reason, for centuries the only people able fully to engage themselves in Buddhist practice were monks, priests and nuns. Lay believers supported them financially and materially, thereby accumulating much good karma for themselves, but for the most part did not hope to attain enlightenment in their present existence.

The ultimate truth expounded in the Lotus Sutra was crystallized in universally accessible form by Nichiren Daishonin, the great Buddhist master of medieval Japan. The orthodox tradition emanating from him is this stream of Buddhism that our lay organization, the SGI (Soka Gakkai International), exists to propagate. The Daishonin in effect opened the way for all people to attain enlightenment, or Buddhahood. He made this possible by clarifying in words the ultimate truth of life, in the form of the Law of Nam-myoho-renge-kyo. This phrase incorporates the two essential aspects of Buddhism: one is the truth itself, and the other is the practice to develop the wisdom to realize that truth. The Daishonin taught his followers to believe in the truth expressed by the phrase Nam-myoho-renge-kyo, and to chant it. Nam-myoho-renge-kyo thus represents the goal of our practice - and the goal of Shakyamuni and all the other Buddhas as well - and at the same time it is our means of achieving that goal. This dual nature of the phrase also typifies the simultaneity of cause and effect. The cause is our practice; the effect, the goal of Buddhahood. Looked at another way, the cause implies the Nine Worlds or the life of the common mortal before he or she attains Buddhahood, while the effect implies Buddhahood itself, the highest of the Ten Worlds. Thus the effect of Buddhahood lies latent and undeveloped in the cause of the Nine Worlds. So, when people in an unenlightened state practice the teaching of Nam-myoho-renge-kyo with faith, they are simultaneously manifesting the condition of Buddhahood. As their faith deepens and their practice strengthens, so their enlightenment is developed to a greater extent.

Unlocking the Mysteries of Birth & Death: Buddhism in the Contemporary World, pp. 13-15

Ikeda: Yes, the progression from the assembly at Eagle Peak to the Ceremony in the Air and then back to Eagle Peak parallels the movement from reality to the state of enlightenment and then back to reality. Or, more accurately, it flows from reality prior to enlightenment to the state of enlightenment and then to reality after enlightenment.

We must strive to cut ourselves free from the chains of time and space, earthly desires and the sufferings of birth and death that keep us confined to the earth of reality and to reach the air or lofty skies of enlightenment from which we can gaze serenely upon all things. From that magnificent height, we can see all our sufferings, problems and passing emotions as nothing but the most insignificant and fleeting events unfolding in a world as tiny as a piece of flotsam in the vast ocean.

Nichiren Daishonin writes: "Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens. How could this be anything other than the boundless joy of the Law?" (WND, 681).

This is the perspective from the air - the perspective of Buddhism and the perspective of faith. Chanting Nam-myoho-renge-kyo is the practice that enables us to achieve this perspective.

The Daishonin also declares: "The 'place' where Nichiren and his followers chant Nam-myoho-renge-kyo and dwell in faith corresponds to the passage 'reside in the air.' In other words, they reside in the Ceremony in the Air" (GZ, 740).

By exerting ourselves in faith, chanting daimoku and performing gongyo before the Gohonzon, we immediately become a part of the assembly in the air. Nothing could be more wonderful than this. Mr. Toda often said, "In the daily lives of us ordinary people, there is no place as sacred as the place where we practice gongyo and chant daimoku."

To "rise into the air" means to elevate our state of life through our determined and unwavering faith. This is the significance of the sutra's progression from the first assembly on Eagle Peak to the Ceremony in the Air.

The Wisdom of the Lotus Sutra, Vol. 1, pp. 96-7

From the Buddhist perspective, our ability to successfully pass through the dying process depends upon our steady efforts during life to accumulate good causes and to strengthen the foundation of goodness in the depths of our lives. We can enter the intermediate existence peacefully and without losing our presence of mind if, at the time of death, we are able to manifest an enlightened life-condition based on faith in the Mystic Law. Nichiren Daishonin encourages this attitude: "Be resolved to summon forth the great power of your faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of your death." Mw-1, 25

In order to prepare for a tranquil death we must refrain from speech and conduct that will have an adverse effect on the lives of other people. Any speech or behavior that harms others will create causes whereby we may enter the three evil paths. Negative behavior of this sort is caused by derivative earthly desires stemming from anger, one of the fundamental earthly desires inherent in humanity; these derivative desires include indignation, grudge-bearing, distress, jealousy and personal antipathy. The recurrence of such desires etches evil causes deeper and deeper into the individual's life, and this accumulation of evil causes is stored as karma in the person's alaya consciousness: at the moment of death this karma is released and activated, to the torment of the dying person. In short, negative desires or evil acts that we perpetrate during life may cause us agony at the time of our death.

The other side of the coin is that, of course, all of one's altruistic and compassionate acts during life are likewise recorded as karma and imprinted in the alaya-consciousness. The accumulation of good karma serves to protect us from experiencing agony at the time of death by offsetting our karmic "liabilities" with "assets."

The balance of karma at the time of our death is important, but far more so is our ability to maintain unshakable faith in the Mystic Law. This is what fundamentally transforms the terminal suffering of the three evil paths into the joyful experience of an elevated state of life. Thus Nichiren Daishonin recommends that, as Buddhists, we uphold throughout life the habit of chanting Nam-myoho-renge-kyo with the deep conviction that our life is in essence identical with the life of Buddhahood. To quote the Daishonin:

If one attains full awakening to the truth that the mind of common mortals and the mind of the Buddha are one, neither will evil karma obstruct his dying in peace nor will distracting thoughts bind him to the cycle of birth and death. (GZ, 569-70)

If a person can eradicate evil karma and overpower distracting thoughts in his or her daily life through the practice of chanting Nam-myoho-renge-kyo he or she will certainly enjoy a peaceful death, untrammeled by illusions or distracting impulses.

Unlocking the Mysteries of Birth & Death: Buddhism in the Contemporary World, pp. 90-91

T'ien-t'ai's method of realizing the true entity of all phenomena is called 'the threefold contemplation in a single mind.' It is a practice of contemplating the profound principle of the true entity of all phenomena and striving to attain a clear experience of it.

The practice consists mainly of meditation. But it is a difficult method, and not everyone can perform the practice effectively. Most people, for instance, set free in a dense forest without an accurate compass or map, will lose their direction; very few will find their way out and reach their destination.

What, in contrast, is the practice of Nichiren Daishonin's Buddhism? In the Gosho, he writes: "Both the principle of three thousand realms in a single moment of life and the practice of the threefold contemplation in a single mind are included in the five characters of Myoho-renge-kyo. Similarly, the five characters of Myoho-renge-kyo are contained within our lives" (GZ, 414).

In another Gosho, he also writes: "This great mandala is the essence of the doctrine of three thousand realms in a single moment of life" (GZ, 1339).

A "single moment of life" refers to the true entity and the "three thousand realms" represents all phenomena. The Gohonzon is the Gohonzon of the true entity of all phenomena, a mirror in which the true entity of all phenomena of all living beings is reflected.

The inscription down the center of the Gohonzon, "Nam-myoho-renge-kyo, Nichiren," is an expression of the true entity and the characters for the Ten Worlds written to its right and left represent all phenomena. The voice of the Mystic Law we produce as we chant daimoku to this Gohonzon of the true entity of all phenomena calls up the Buddha nature within us.

Once summoned, the Buddha nature seeks to manifest itself externally. Consequently, whether we are aware of it or not, the brilliant sun of the ten factors of life of the world of Buddhahood rises in our hearts. The clear blue sky of inherent and eternal being fills the inner expanse of our lives.

When we chant Nam-myoho-renge-kyo with faith in the Gohonzon, we ourselves (all phenomena) shine as entities of the Mystic Law (true entity). This is truly a method for attaining Buddhahood in this lifetime that is accessible to all individuals.

The Gohonzon outside us is Myoho-renge-kyo; our lives within are Myoho-renge-kyo. Our faith in the Gohonzon at the same time is the wisdom to grasp the true entity of all phenomena of our own lives. This is the principle of substituting faith for wisdom.

The Wisdom of the Lotus Sutra, Vol. 1, pp. 180-81

At this present moment, we are creating causes while at the same time receiving the results of the causes we have created since the infinite past. It is Nichiren Daishonin's Buddhism which embodies this wonderful single Law which simultaneously possesses both cause and effect in the name of the Mystic Law. Therefore, through chanting daimoku to the Gohonzon, we are able to create the fundamental cause which enables us to become closer and closer to enlightenment or absolute happiness. That is why we need to do gongyo and chant daimoku.

Buddhism in Action, vol. 1, pg. 62

When you chant daimoku, your voice reverberates throughout the universe and even transmits the benefits of the Mystic Law to your ancestors. It also becomes the driving force for fundamentally changing your karma and carries the waves of faith to your relatives and chapter members. I want you to bear this in mind and to chant daimoku resonantly.

Buddhism in Action, vol. 1, pg. 6

Nothing is more powerful than chanting daimoku to the Gohonzon. You are the followers of the Bodhisattvas of the Earth who chant daimoku and propagate faith in the Gohonzon, and since you are in rhythm with the fundamental Law of the universe, I hope you realize that you are fundamentally more respectworthy and happier than anyone else.

Buddhism in Action, vol. 1, pg. 5

Being able to chant daimoku to the Gohonzon is itself proof of your absolute happiness. Please realize that the fundamental cause for achieving victory and progress in every area of your life and for accumulating boundless fortune in the eternal future lies in chanting daimoku. I also pray for the peace, glory and prosperity of your respective countries.

Buddhism in Action, vol. 3, 201

Our faith enables us to change our destiny. We can chant daimoku, the source of joy. Just as Nichiren Daishonin states, by chanting daimoku to the Gohonzon, we are able to develop the condition of great joy and activate it to the highest extent, thereby making it possible to fundamentally transform all sufferings and unhappiness. At the same time, we can enjoy our lives, making them truly worth living as we become aware of our noble missions and the profound meaning of life. Be convinced that no life is as wonderful as this.

Buddhism in Action, vol. 3, pg. 72

What should you do if your faith is at a stalemate or even at risk for any of a variety of reasons which may occur at any time in life? Before anything else, you should chant daimoku. Your life force may be so low that you have trouble doing morning and evening gongyo, reciting the Hoben and Juryo chapters. You should try to return to the solid path of faith gradually but steadily.

Buddhism in Action, vol. 3, pg. 136