The five characters of Myo Ho Ren Ge Kyo are the Buddha’s life itself. We devote ourselves to the five characters and that is Namu. The Buddha’s life and our own lives merge into oneness with the Odaimoku. Then, Ichinen Sanzen awakened by the Buddha naturally becomes our own. Our lives are connected with the Buddha’s life and we merge into the realm of Ichinen Sanzen based on the Buddha’s enlightenment.

When we become one with the Buddha by practicing the Odaimoku, we enter into the world of the Great Mandala. It also means that we are participating in the ceremony in the air (assembly in the sky) where the Buddha preached the Lotus Sūtra. We are involved in the world of Ichinen Sanzen. It also means that the Great Mandala exists inside of our own bodies. Nichiren Shōnin states in Nichinyo Gozen Go-henji (Reply to Nichinyo):

“Do not try to obtain this honzon just anywhere, for it exists only in the flesh of those who have faith in the Lotus Sūtra and who chant ‘Namu Myoho Renge Kyo.”
(NOPPA Nyonin Gosho, p. 138)

The realm of Ichinen Sanzen of Ji is the realization of Śākyamuni Buddha within oneself. However, it is not true Ichinen Sanzen of Ji. It remains Ichinen Sanzen of Ri, the theoretical Ichinen Sanzen as the Buddha within oneself is still resting. If we say, ” Śākyamuni Buddha is in me,” we must make the Buddha within visible and active. This is the true meaning of Ji, to make the Buddha within us take form.

[That] Ichinen-Sanzen exists only in the Lotus Sutra, and attaining buddhahood can be accomplished only with Ichinen Sanzen, leads to the conclusion that attaining buddhahood is limited to the Lotus Sutra. Nichiren Shōnin stated:

“To tell the truth, however, without the power of the Lotus Sūtra, it is impossible for any living being to attain Buddhahood, break through the six lower realms and be reborn in any of the Pure Lands of Buddhas throughout the universe. You must rely on the power of the Lotus Sūtra in order to leave this Sahā World to enter a Pure World. … Accordingly all living beings including bodhisattvas, men of the Two Vehicles, human beings, heavenly beings and animals who will be reborn in Pure Lands throughout the universe do so as royal children of the Lotus Sūtra. It is because children of the Lotus Sutra are all able to become Buddhas.” (Shōjō Daijō Fumbetsu-Shō, WNS2, p. 197)

What is attaining Buddhahood? It is to awaken to Ichinen Sanzen and to achieve a great life transcending the limits of time and space. Therefore, Nichiren Shōnin said,

“The only way seemingly that leads to Buddhahood is the ‘3,000 in one thought’ doctrine.
(Kaimoku-Shō, WNS2, p. 108)

and also,

“Ichinen-Sanzen is like father and mother of a Buddha.”
(Shōmitsubō-gosho 3)

In other words, all Buddhas were born from Ichinen-Sanzen. He also said,

“This is not an immediate attainment of Buddhahood in this world (referring to women having to change before reaching Buddhahood), which can only be possible through the ‘3,000 in one thought’ doctrine.”
(Kaimoku-Shō, WNS2, p.90)

The fundamental goal is to honor the Original Buddha, to have faith in the Lotus Sūtra and to chant the Odaimoku faithfully. By doing so, we receive the Buddha’s great compassion, and we get involved in the Buddha’s life as His messengers. We will improve ourselves, because the Original Buddha’s Ichinen Sanzen is naturally transferred to us. Having gratitude, respect and compassion improves our consciousness of being messengers of the Buddha. When we make efforts to exceed our small ego of self, we are able to become messengers of the Buddha.

We learn that we live with the Buddha and walk on the path of our life with the Buddha. By doing so, we are involved in the eternal life of the Buddha. Now, we as cause and the Buddha as effect no longer theoretically but realistically become one. It is perfectly attaining Buddhahood with cause and effect existing simultaneously; with true cause and effect; with Ichinen Sanzen of Ji; with one’s present body; and with receiving and upholding the teaching of the Lotus Sutra. Therefore, it is not necessary for Odaimoku practitioners to achieve a certain stage (rank) or to practice for a long period of time, because one is directly involved in the Buddha’s life with one’s present body.

With the Odaimoku of Namu Myoho Renge Kyo the Buddha’s virtue of Ichinen Sanzen is transferred to us naturally. It is the Buddha’s way to save living beings in Mappō. Nichiren Shōnin understood this through his faith. It is the virtue of the Odaimoku left by the Buddha for those who are in Mappō. It is the Buddha’s ultimate compassion.