Buddhism established the practice of the Six Paramitas for the Bodhisattva in search of truth. The divisional practice of the Six Paramitas is the following:

1. “Generosity” is to protect and to impart others beneficially.
2. “Precept” is to correctly perform deeds befitting a human being.
3. “Patience” is to endure both painful difficulties and criticisms.
4. “Effort” is to act in correctness.
5. “Meditation” is to maintain quietude of mind.
6. “Wisdom” is to perceive things as they truly are.

This divisional Bodhisattva practice of the Six Paramitas is completely contained within the practice of chanting the Odaimoku. This being so, although not practicing each individual paramita with active cognition and direction, those who chant the Odaimoku and follow the correct teachings of Nichiren are naturally imbued with the paramitas just as a fountain naturally fills its basin with water.
Journey of the Path to Righteousness, p 2

In Buddhism, we say “Zumen Sessoku Kimyou Rai.” Holding the Buddha’s feet in both our hands, as well as the tops of our heads touching the Buddha’s feet, are important posturing for us. Doing so is the most respectable posturing we can make to the Buddha. It is a posturing to abolish personal arrogance and selfishness naturally, thus becoming humble, compliant, and deeply grateful. As we say, “Zange Kimyo.” What this means is that we make a deep and sincere apologetic resolve for all our past wrongdoings and misdeeds, and take refuge in the Buddha.

Dojoge is a phrase referencing “this place is the place of enlightenment” from Chapter 21 of the Lotus Sutra. This reference is the following: “Know this: This place, where the Stupa is erected, is the place of enlightenment. Here the Buddhas attained Anuttara-Samyak-Sambodhi. Here the Buddhas turned the wheel of the Dharma. Here the Buddhas entered into Parinirvana.” Anuttara-Samyaku-Sambodhi, however, is lengthy and difficult to pronounce, hence, it is reduced to “Sambodhi”. Its meaning still remains the same even after the reduction.

Please be fully cognizant of these words:

“Know this: This place, where the Stupa is erected, is the place of enlightenment.” When we sit down, in the Dojo where we are allowed to practice, it is a noble place where we study the Buddha’s teachings and practice the means for an ordinary person to become a Buddha.

“Here the (various) Buddhas (Shobutsu) attained Sambodhi.” This means that the place where we are practicing is the same honorable place where the Buddha is spiritually awakened. “Sambodhi” means correct enlightenment and is a Sanskrit transliteration of “Sad” (sahd) “Bodhi” (bo-dee). In interpreting “(various) Buddhas”, we should regard this to mean specifically “The Eternal Buddha Sakyamuni.”

“Here the Buddhas turned the wheel of the Dharma.” This means that to “Turn the Wheel” is for the Buddha to preach. Thus, in this place, the Buddha is preaching to us, sentient beings, just as we are.

“Here the Buddhas entered into Parinirvana” means a sacred place where the Buddha entered into Nirvana. What this means is that the place where we sit reciting Dojoge and practicing Shodaigyo is not the same kind of place as a regular Buddhist temple hall (Hondo) or family Buddhist alter room (Butsuma) in a house. It is a noble, sacred place; it is the location where the Buddha was enlightened, preached and entered into nirvana. Thus, our recitations become conditional to these truths.

Sanbo is the Three Treasures which are

1. (Butsuho): The Treasure of the Buddha,
2. (Hoho): The Treasure of the Dharma, and
3. (Soho): The Treasure of the Sangha.

So why do we call the Buddha, the Dharma and the Sangha treasures? Normally, we would consider treasures to be of gold, silver, or other precious material. We consider our heart, however, to be far more precious above all else. So, rather than gaining treasure such as gold or silver, we instead become truly wealthy by having the jewel in our very hearts and polishing that treasure there.

The Buddha, the one who supremely polished this jewel, declared to all, “Look at me, this is Buddhahood.” Mercifully, he showed us all this truth, personally, through being Sakyamuni Buddha. The teaching which showed us how to polish our hearts is Myō Hō Ren Ge Kyō, that which is known as the Dharma Treasure. In regard to the last of the Three Treasures, there are the monks (Hosshi) and the ministers (Soryo) who instruct, and Nichiren Daishonin who is their leader. The Sangha Treasure is a religious society where people assemble and practice with the same faith.

For us, the treasure of the heart is our most important treasure; polishing this treasure is our most important task. As well, the Three Treasures are our most appreciated of all treasures, because they both guide us and demonstrate that which we should do.

Namu, as is written, is the character expressing the direction south, but, in this case, it does not mean south, or residing in the south. Characters used in this manner are commonly referred to as non-characters because the meaning of the characters is considered inconsequential. Rather, in this case, this is the transliteration of the Sanskrit word “Namah,” and can be defined as devotion (Kimyo or Kie). Two common definitions for these are: “I ask of” and “I offer up my life to”.

Honor Be: To the Eternal Dharma that equally benefits all, The One Vehicle of Myōhō Renge Kyō

Let’s discuss the “Dharma Treasure”:

“By Odo Daie” is “The Great Wisdom”: it is the supreme truth of the universe which Shakyamuni Buddha became enlightened to from the results of all his spiritual practices.

Ending all (Kugyo) penance [austerity], he entered quietly into meditation under the Bodhi Tree and finally became enlightened to the truth and the reality of the universe. This realm is to be understood – from the macrocosm of the universe to the microcosm of the atom – to exist only through the workings of cause and effect [karma].

Perceiving our reality through the “Eye Of A Buddha” (or enlightenment) as Shoho Jisso (the ultimate reality of all things), we might say, “Ah. It is so very mystic! I cannot even describe this using words. Minds of sentient beings cannot even fathom it. I name this ” Myō.” I name being enlightened to the Law (Dharma) as “Myōhō.” Being so, the great truth of cause and effect is Myōhō.

“Renge” (the lotus flower) is a symbol for Myōhō (the great truth of cause and effect). The pure Lotus lives in the swamp but blooms pristine and beautiful flowers with no stains of mud. Myōhō is as pure as the lotus. The Buddha’s enlightenment is the ultimate reality of all things based on that great truth of cause and effect (from the viewpoint of the enormity of the universe, to large world problems, to the smaller problems of the individual, and also to the entirety of problems that exist in this world). The Buddha, after all, integrated all aspects into the Kyo (Sutra) of Myōhō Renge Kyō.

Shakyamuni Buddha passed way 3,000 years ago but his soul still lives on. He became one with the cosmos. From our view, the universe is vast. It is, however, but one, large lifeform when perceived through the eye of a Buddha. The life of this vast universe is the life of (Hon Butsu) the Original Buddha itself. The world where we live is the pure land of the Buddha, and this Buddha land, as such, is called (Jojyakkodo) The Eternal Pure Land. We, being ordinary people without this perception, choose to instead vandalize this world through our selfishness and become out-of-control. The world becomes a difficult place to live in with the killing of each other through war and the destruction of the environment as a result of satisfying selfish, human interest. As human beings, we should share the responsibility for the sufferings of each other and the difficult world in which we live. We must come to understand that as our primary responsibility as human beings.

Shakyamuni Buddha observed the world of humanity closely. He perceived the diversity of all humans: ten people will all have ten differences in infinite variety (such as being young or old, male or female, clever or stupid, rich or poor, good or bad). Each of us, however, has a precious “Buddha Nature” in the depths of our lives which enables us to become a Buddha. With conviction, each one of us must practice Buddhism to awaken. Then, you will become a Buddha just as you yourself are. But it must be done by you. You are the one to acquire true peace and happiness. This is Byodo, the “equality” of all human beings. Shakyamuni Buddha enlightens us all to this principle through (Byodo Daie) “The Supreme Teaching of Equality”