As discussed thus far, the “three thousand realms in one thought-moment” both is the ontological basis on which the realization of Buddhahood can occur and is embodied in the daimoku as the “seed” that provides the condition of that realization. These two meanings of ichinen sanzen can also be distinguished respectively as “principle” (ri) and “actuality” (ji). The two perspectives are further brought out in the two aspects of human relation to the Buddha as described in the Kanjin honzon shō. On the one hand:

Śākyamuni of subtle awakening [myōkaku] is our blood and flesh. Are not the merits of his causes [ practice ] and effects [ enlightenment ] our bones and marrow? . . . The Śākyamuni of our own mind is the ancient Buddha without beginning, who has manifested the three bodies since countless dust-particle kalpas ago (gohyakujindengō).

Yet on the other hand,

For those unable to discern the three thousand realms in one thought moment, the Buddha, arousing great compassion, placed this jewel within the five characters and hung it from the necks of the immature beings of the last age.

(Page 271-272)