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.

Theoretically Ichinen Sanzen of Ri tells us that we can attain Buddhahood and that all realms of existence, including Buddhahood, can be recognized in every moment of conscious awareness. However, Ichinen Sanzen of Ji tells us that we are in the process of becoming Buddhas and that Buddhahood is a reality already at work in our lives. Even a single moment of taking faith in and rejoicing in this teaching allows us to understand the reality of the Buddha’s presence in our lives.

Namu and the five characters became the seven characters of the Odaimoku, Na Mu Myo Ho Ren Ge Kyo. Namu, derived from the Sanskrit “Namas,” which means “to pay respect to, to revere.” It is generally used with regard to the Buddha or the three treasures (Buddha, Dharma, Sangha). It can be interpreted as a vow to the Buddha or as taking refuge. Namu means faith in the Buddha and oneness with the Buddha. Namu Myoho Renge Kyo means that faith in the Lotus Sūtra is equal to the Eternal Buddha and becoming one with the Buddha. It is also a vow that one will strive to become one with the Buddha. By taking refuge in the Lotus Sutra, one can enter the infinite life of the Buddha. One’s life merges into the Buddha’s life which is the Odaimoku, Namu Myoho Renge Kyo.

The world of the Buddha’s great salvation is spread before us. Unfortunately, many do not realize this great gift. We should recognize it and also help others to do so. To realize and practice, transmitting the Buddha’s salvation is practicing the Odaimoku and Ichinen Sanzen.

You do not need to become a minister to do this. What you need to do is to have faith in the Lotus Sutra; honor the Buddha and Nichiren Shōnin; remain grateful for everything of this world, and appreciate and love it. Pray for everyone’s happiness and chant the Odaimoku with mindfulness. When we do this we fulfill the Buddha’s wish. The Lotus Sutra requests that those who are able to should help the Buddha’s mission. Every single one of us is the Buddha’s messenger who carries the Buddha’s mission in our hearts.

Please be aware of the Buddha’s true intention. Understand the basics of what the Odaimoku is, what the Lotus Sūtra is, and what teachings Nichiren Shōnin left for us at the risk of his own life. Endeavor to strengthen your practice, chant and transmit the Odaimoku to other people. We sometimes tend to be self-righteous about our own faith. At that time we should try to correct our way of faith and life by checking ourselves against the true intention of the Buddha and Nichiren Shōnin and the Lotus Sūtra.

We realize that the Eternal and Original Buddha Śākyamuni has always had great compassion toward us. We feel the Buddha’s favor, respect Him, and adore Him and by upholding the Odaimoku verbally and faithfully, we connect our lives with the Original Buddha’s life. We should be aware that the Lotus Sūtra is the Buddha’s real intention and that the Lotus Sūtra and the Odaimoku are the paths to attain Buddhahood. We should endeavor to take the Buddha’s vow as our own. That vow is to save all people and have them attain Buddhahood with the Lotus Sūtra and the Odaimoku, and to help the Buddha through our compassionate activities. By doing so, we are able to participate in the Buddha’s eternal life. We are inspired with joy and we find our true reason for living.

In accordance with his compassionate vow, Śākyamuni prescribed a great medicine known as the Odaimoku or Buddha seed.

“In consequence, all living beings under the Buddha in this Sahā-world are one with him and are eternal. This is because those who believe in the Lotus Sutra, live in the land where they have united themselves with the Buddha and attained the truth of the Three Thousand Existences in One Thought.”
(Kanjin Honzon Shō, A Phrase A Day, p. 178)

No matter where we are, at the office, home, dentist or the park, the Buddha’s compassion is being given to us in the form of the five characters (Myo Ho Ren Ge Kyo). Our faith and respect for the Buddha should grow deeper and stronger. The Buddha has given us a great gift.

Through the practice of the seven characters of the Odaimoku, people can unite with the Eternal Buddha as a part of his life. This is known as Sokushin Jōbutsu, attaining buddhahood with one’s present form. This is also referred to as Juji Jōbutsu, attaining buddhahood by upholding the Lotus Sutra and the Odaimoku and practicing the Sutra in one’s daily life.

When we have joy, we should realize that true joy is to live along with the Buddha. We should practice harder and not wallow in earthly pleasures. We can make earthly pleasure a starting point for true joy.

Thus, while living in this world with suffering and joy, we live along with the Buddha and Nichiren Shōnin. Living with religious joy rising out of the suffering and joy in this world is called Jiju Hōraku; this is receiving joy of the Dharma by oneself. As we are living in this defiled world of reality with our defiled bodies, we are living along with the Buddha in this Pure Land. It is this joy of faith that is the resolution of our sufferings.

As Column B indicates, we merge with the Odaimoku. It is “Namu” or devotion. Then the Odaimoku merges with us. It is Jinen Jōyo, or transferring naturally. It is not awakening to Ichinen Sanzen with one’s own wisdom, but the Buddha’s Ichinen Sanzen is transferred naturally by one’s faith of Namu, devoting oneself to the Buddha’s teaching.

Nichiren Shōnin stated in Kanjin Honzon Shō,

… Śākyamuni Buddha’s merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood are altogether contained in the five words of Myo, Ho, Ren, Ge and Kyo and that consequently, when we uphold the five words, the merits which He accumulated before and after His attainment of Buddhahood are naturally transferred to us.”
(WNS2, p. 146)

He also stated in Kanjin Honzon Shō,

“For those who are incapable of understanding the truth of the ‘3,000 existences contained in one thought,’ Lord Śākyamuni Buddha, with his great compassion, wraps this jewel with the five characters of Myo, Ho, Ren, Ge, and Kyo and hangs it around the neck of the ignorant in the Latter Age of Degeneration.”
(WNS2, p. 164)