[In the phrase Namu Byodo Daie Ichijo Myōhō Renge Kyō,] Ichijo translates as the one vehicle (the one mode of transportation). In this case, the Buddha teaching is compared to a vehicle. Why is it compared as such? It is because the power of the Buddha’s teaching can transport us human beings, with all our defilements (Bonno) suffering in this Saha World [the realm where one must endure], across the ocean of suffering to the further shore of enlightenment and the realm of the Buddha. So the character Jo (vehicle) is used. In appearance, the vehicle of the Buddha teaching may seem to be more than one, but there exists only one absolute truth after all, not two, not three. … [T]his world is the life of the Buddha and we humans are receiving a part of that life, so, we are, in effect, all siblings as children of the Buddha. We must realize this and that the only real choice for all people, in the end, is to become Buddhas. This world is originally the pure land of the Buddha; we must build a peaceful world as soon as possible. This is the only viable solution to save us all. This is the meaning of Ichijo (The One Vehicle). It is expressed completely as Byodo Daie Ichijo Myōhō Renge Kyō and encompasses all religious, philosophical and ethical ground.

Honor Be To Our Founder, Representing Jogyo, Nichiren, the Great Bodhisattva

Let me explain this “Sangha Treasure”:

The Eternal, Original Buddha Shakyamuni instructed us through the Lotus Sutra on becoming Buddhas and the attainment of world peace. Nichiren Daishonin appeared in Japan more than seven hundred years ago, vowing to propagate the Odaimoku (Namu Myōhō Renge Kyō) which is the soul of the Lotus Sutra.

Honnge means “originating from.” Honnge Jogyo is a disciple of the Eternal and Original Buddha Shakyamuni, a disciple who received the teaching that was fostered by this Buddha since time without beginning. There are four great Bodhisattvas that are disciples: First is Bodhisattva Jogyo, second is Bodhisattva Muhengyo, third is Bodhisattva Jyogyo, and fourth is Anryugyo. Each of the Four Great Bodhisattvas has many tens of thousands of disciples.

The Lotus Sutra states there are Jiyu Rokuman Gogasha No Bosatsu (Bodhisattvas sixty thousand times as many as the sands of the River Ganges from the underground) which include the four great Bodhisattvas. These Four Great Bodhisattvas are known as Joshu Shodo No Shi (Masters of the Highest Leaders).

Shakyamuni Buddha preached the Lotus Sutra at Eagle Peak, directing these (Bodhisattvas from the Underground led by the Four Great Bodhisattvas) to propagate the Lotus Sutra, and the Odaimoku (Namu Myōhō Renge Kyō) as the essence of Lotus Sutra, in the Mappō era (the age of degeneration) two thousand years after the Buddha’s death. Nichiren Daishonin was born in Japan at the inception of Mappō and propagated the Lotus Sutra – in other words, the Odaimoku – at the risk of his life throughout four major calamities and uncounted, smaller ones. As a result, Nichiren Daishonin became aware that he was the reappearance of Bodhisattva Jogyo (Superior Practices Bodhisattva) as referenced in the Lotus Sutra. Being so, we refer to him as and recite:

Namu Honnge Jogyo Koso Nichiren Daibosatsu (Honor Be: To Our Founder, Representing Jogyo, Nichiren, The Great Bodhisattva.)

[During the silent meditation portions of the Shodaigyo ceremony] there are two ways of breathing: Fukushiki Kokyu Ho (abdominal breathing) and Fukushiki Tanden Kokyu Ho (abdominal tanden breathing).

With regular abdominal breathing, when we inhale deeply, the belly will swell. When we exhale fully, the belly collapses. But with abdominal tanden breathing [deep abdominal breathing], there is no such thing as swelling or collapsing during breathing. We are inhaling and exhaling by putting strength to the tanden [and breathing deeply from the diaphragm]. Tanden Kokyu is more difficult than regular fukushiki kokyu, but anyone can breathe in this way after some training. This kind of breathing is superior for promoting health and calming the mind.

[During the silent meditation portions of the Shodaigyo ceremony] Zuisoku Choshin means to focus on the inhalation and exhalation of breath to center and calm the shin (mind/heart). Breathe gently, deep, and long into the tanden [deep abdomen]. Inhale, hold the breath briefly, and then exhale the breath slowly. Perceive the breath through the eyes of the mind. When you exhale, focus this exhalation as reaching the top of Mount Fuji, with the eyes of your mind following this fleeting breath. When you inhale, perceive this abdominal inhalation filling with air from even beyond the Pacific Ocean. Now, focus on the breath briefly sustained in the abdomen. In this state, the shin (mind/heart) is centered and calmed through the breath. In conclusion, establish correct breathing: deep, long and strong; focus on the inhaling and exhaling of the breath, and attempt to integrate body/breath/shin into one.

If the body is in a state of imbalance or instability, the breath will not become deeper. If breath is not deep, the shin cannot become calm. Or to say, as the shin is not calm, so established breathing will not be correct. Breathing is uncomfortable and body form fails. The three components of body, breath, and shin cannot be separated. It is a relationship of one that carries three (Ichi Soku San), and three that are in one (San Soku Ichi).

[During the Shodaigyo ceremony] our shin (mind/heart) is Ima Shinkyo No Gotoshi (wishing to be like a horse and having shin like a monkey).

Shin is like a wild, untamed horse. Such a wild horse runs freely with no concern; shin is not calm. We call this Ima (wishing to be like a horse), comparing shin to a wild horse.

Shin Kyo (having a mind/heart like a monkey) means that when a monkey is in a cage which has three windows, it looks out one window, in an instant it moves to another window, then another again, not sitting down for even a moment. In like manner, our shin cannot compose itself for even a moment just as a monkey keeps changing windows to look out of. So collectively, we call these Ima (wishing to be like a horse) Shin Kyo (having a mind/heart like a monkey). Shin is like this. However, with practicing Joshingyo … our shin becomes comfortable and calm. It is like the sediment of murky water sinking gradually to the bottom with the water becoming clean. So with our shin naturally becoming purified and tranquil. A state of shin like this is a “state of mind purification which is unlimited.”

Shin and body then align to become harmonious, stable, upright and uplifted. Even the physical body benefits, with improvements to the hormonal and circulatory systems. This is due to the autonomic nervous system becoming naturally balanced. Positive effects are garnered on health and longevity. Especially today, with people becoming overtly nervous and stressed, we should recognize the usefulness of this. …

When our shin becomes clear, we have good eyes to perceive things as they actually are. Doing so, we are able to take correct action. After practicing Joshingyo (usually five minutes to ten minutes or perhaps as long as thirty minutes to one hour, depending on time), shin becomes composed. We are now ready for chanting appreciative Odaimoku (our primary Buddhist practice). Now, we are able to chant good and steadfast Odaimoku.

The meaning of the character Sho of Shoshogyo is “the condition of being correct,” but in this case, the meaning of Sho is “indeed” (the agreement of a truth). Shoshogyo, then, means “Indeed, from this moment onward, now is the time to chant the Odaimoku.”

You need to understand the meaning of Kyo-On Rosho in regard to the chanting of Odaimoku. I will explain. On of Kyo-On is the sound of the chanting of Odaimoku. The voice chanting Odaimoku should be one of respectfulness and reverence. It is a voice of both humility and joy. The sound of Odaimoku should be cheerful. It should not be sorrowful or grim.

When Nichiren Daishonin stood on the rocky ledge of Mt. Kiyosumi at Asahigamori, he faced the rising sun in a dignified manner and chanted the Odaimoku (Namu Myōhō Renge Kyō, Namu Myōhō Renge Kyō …) in a cheerful voice from the bottom of his abdomen upward.

Ho-On (the Sound of the Dharma) means “the sound of itself” if you vocally chant it, as with “Namu Myōhō Renge Kyō.” Because of this we say this is the “focus of the mind” with the voice of ” Namu Myōhō Renge Kyō.” We position our mind on the sound of “Namu Myōhō Renge Kyō.” We should chant with mind, voice, and Gassho posture being in a complete state of oneness. We should also, after all, chant wholeheartedly. It is with our heart and our soul that we chant the Odaimoku. Bishop Yukawa told us “chant in the mouth, chant in the heart, chant in the abdomen, and chant in the head.”

Do not think about being grateful or the meaning of the Odaimoku when you chant. Instead, recite the Odaimoku wholeheartedly, listen to that Odaimoku and be attuned with others. Don’t merely chant: devote yourself to it, and become of one mind, of like mind.