In this chapter, the Three Great Secret Laws of the Essential Teaching are finally revealed. In the transmittal message, the Daishonin wrote, “In this document, I have recorded matters of the utmost importance,” and it is because the Three Great Secret Laws are disclosed here that he used such weighted words.

Even among the major writings known as the “Five Major Works” of his lifetime—namely On Establishing the Correct Teaching for the Peace of the Land, The Opening of the Eyes, The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing, and The Selection of the Time—the specific terminology of the “Three Great Secret Laws” is not explicitly mentioned. This is precisely why he calls this particular writing “the utmost importance among importance.”

I. The Propagation of Preceding Sages vs. the Propagation of Nichiren Daishonin

The Three Great Secret Laws of Nichiren Daishonin constitute the Great Pure Law that was never propagated by any of the sages after the Buddha’s passing—not by Kasyapa or Ananda, nor by Ashvaghosha or Nagarjuna, nor even by Tiantai or Dengyo.

As stated in The Third Doctrine: ” Nichiren’s teaching represents the third doctrine. Though the first and second doctrines have been spoken of in the world rather vaguely, like a dream, the third has never been spoken of at all. Though T’ien-t’ai, Miao-lo, and Dengyō explained it to some extent, they did not clarify it fully. In the end, they left it for now, the Latter Day of the Law. This is the time referred to as the fifth five-hundred-year period.” (WND-1, p. 855)

Why, then, did these preceding sages not propagate the Three Great Secret Laws? There are four reasons for this.

As stated in On the Five Guides for Propagation: “First, because it was beyond their ability to do so. Second, because the people they were addressing did not have the capacity for such teachings. Third, because they had not been entrusted with the Mahayana teachings by the Buddha. And fourth, because the time had not yet come to do so.” (WND-2, p. 544)

In contrast, the propagation of Nichiren Daishonin was possible because: first, he was capable; second, the audience was ready; third, he was entrusted by the Buddha; and fourth, the time had arrived. Let us clarify these four reasons further based on the commentaries of High Priest Nikkan.

(1) They were not capable, while he was capable. As stated in The Object of Devotion for Observing the Mind: “Manjushri is the disciple of Akshobhya Buddha; Avalokiteshvara is the disciple of Amitabha Buddha; Medicine King is the disciple of Sun Moon Pure Virtue Buddha; and Samantabhadra is the disciple of Jewel Dignity Buddha. They came to this Sahā world temporarily to assist Shakyamuni’s teaching. Furthermore, they are bodhisattvas of the provisional and theoretical teachings. Since they are not the holders of the original Law, are they not insufficient for the propagation in the Latter Day?” (0251:15) Here, “provisional and theoretical” refers to what we today call both the theoretical and essential teachings collectively. This is because they were preached within the “trace” (provisional) context. The “Original Law” refers to the Law of the “Original Name” (Nam-myoho-renge-kyo) from the remote past.

One must understand that Avalokiteshvara, Medicine King, and others heard the preaching of the theoretical and essential teachings in various eras. Though they held those teachings, they had not received the entrustment of the Law of the Original Name hidden in the depths of the text. Thus, they could not hold it. This is because it was not entrusted to them through the successive eras.

However, the Bodhisattvas of the Earth are the disciples of the “Original Name” from the remote past and have truly embraced this Original Law. They have held this Law since the remote past. Therefore, for them to spread this sutra is as natural as fish in water or birds flying freely in the sky. Thus, sages like Avalokiteshvara and Medicine King did not spread it because they themselves were not capable, whereas our Nichiren Daishonin spread it because he was fully capable.

(2) There was no audience for them, while there is an audience for him. As stated in On the Spiritual Contemplation of the Correct Teaching: “The Great Teacher Tiantai was part of the audience at Eagle Peak and declared the Buddha’s ultimate purpose for appearing in the world. However, because the time had not yet come, he replaced the name of the ‘Mystic Law’ and called it ‘Concentration and Insight.’ As a member of the ‘trace’ bodhisattvas, he did not spread the entrustment of the ‘original’ bodhisattvas. By explaining the direct Mystic Law in the guise of ‘Concentration and Insight,’ it was not the Mystic Law as it truly is, resembling a provisional teaching. Thus, we know that the people Tiantai taught were like those during the Buddha’s lifetime who required provisional round teachings. The people to be taught by the ‘original’ bodhisattvas are those directly suited for the Essential Teaching.” (0529:15) Tiantai’s audience was suited for provisional round teachings, not the direct Essential Teaching. How could he have bestowed the Great Law of the Essential Teaching? The current audience consists of those directly suited for the Essential Teaching. “Directly suited” means those who receive the seed of enlightenment of the “Original Cause.” Therefore, Nichiren Daishonin propagates the Three Great Secret Laws, the essential Law for sowing the seed of the Original Cause.

(3) It was not entrusted to them, while it is entrusted to him. As stated in The Object of Devotion for Observing the Mind: “Ultimately, the ‘Life Span’ chapter of my inner enlightenment must not be bestowed upon the great bodhisattvas of the theoretical teaching or other worlds. Since the beginning of the Latter Day is a country of slander and the people have evil capacity, the Buddha withheld it and summoned the great bodhisattvas as numerous as the dust of a thousand worlds from the earth, entrusting them with the five characters of Myoho-renge-kyo, the heart of the ‘Life Span’ chapter, to bestow it upon the people of the world.” (0250:09) “The ‘Life Span’ chapter of inner enlightenment” refers to the “Original Cause” (Hon-in-myo) hidden in the depths of the text. (Details regarding the various bodhisattvas are omitted here).

(4) The time had not come for them, while the time has now arrived. The entrustment was already made to the Bodhisattvas of the Earth, and the correct time for its propagation was indicated. It was said, “Widespread propagation (Kosen-rufu) will occur during the ‘last five-hundred-year period’.” Thus, we know that the Three Great Secret Laws constitute the Great Pure Law for propagation in the Latter Day. How could it have been spread during the periods of the Former or Middle Days?

II. The Lord of Teachings, Shakyamuni, as the Object of Devotion

The framework of our school’s doctrine consists of the “Five Guides for Propagation” and the “Three Great Secret Laws of the Sanctuary.” The reason they are called the “Three Great Secret Laws of the Essential Teaching” is that they are the Great Law hidden in the depths of the “Life Span” chapter of the Essential Teaching.

As stated in The Letter to Soya Nyudo and Others: “The Great Enlightened World-Honored One, perceiving the Latter Day with his Buddha-eye, left behind one ‘Great Secret Law’ to counteract the two sins of betrayal and slander… At that time, the World-Honored One preached the ‘Life Span’ chapter, later manifested the ten supernatural powers, and entrusted it to the four great bodhisattvas. What was the Law that was entrusted? … It was the five characters of Myoho-renge-kyo: the five-fold profound meaning of Name, Entity, Quality, Function, and Teaching.” (1030:15)

The five characters of Myoho are the Object of Devotion of the Essential Teaching. The place where the Object of Devotion resides is the Sanctuary of the Essential Teaching, and believing in and practicing toward the Object of Devotion is the Invocation (Daimoku) of the Essential Teaching. In the “Life Span” chapter, it says: “This is a fine medicine. Now I leave it here. You should take it.” “This fine medicine” is the Object of Devotion; “Now I leave it here” is the Sanctuary; and “You should take it” is the Invocation.

The text says, “One should take the Lord of Teachings, Shakyamuni, as the Object of Devotion.” This indicates the “Human Object of Devotion.” There are many meanings to “Shakyamuni”—the Shakyamuni of the Tripitaka, Connecting, Improvised, and Round teachings, or the Shakyamuni of the theoretical, essential, or “depths of the text” teachings. The “Lord of Teachings” mentioned here is the Shakyamuni who sows the seed in the depths of the “Life Span” chapter. That is, the Buddha of Self-Enjoyment (Jijuyo-shin) from the remote past, who appears in the Latter Day as Nichiren Daishonin. While the Shakyamuni of the Buddha’s lifetime was characterized by “the Law being superior to the Person,” the Lord of Teachings of the “Original Name” represents the “Oneness of Person and Law.” Therefore, the Lord of Teachings taken as the Object of Devotion is the Great Mandala of the Three Thousand Realms in a Single Moment of Life (Ichinen Sanzen) in practice.

III. Discarding All Other Matters and Chanting Nam-myoho-renge-kyo

The Invocation of the Essential Teaching encompasses both faith and practice. Faith is the beginning of practice, the “Original Cause” (Hon-in-myo). Practice is the completion of faith, the “Original Effect” (Hon-ka-myo). This is the “simultaneity of cause and effect” in a single moment. In the text, “discarding all other matters together” represents Faith. “Chanting Nam-myoho-renge-kyo” represents Practice.

IV. The Vast Compassion of Nichiren

While the previous section clarified the Three Great Secret Laws, this section clarifies the Three Virtues of Nichiren Daishonin.

• “The vast compassion of Nichiren” — The Virtue of the Parent.

• “Opening the eyes of all living beings” — The Virtue of the Teacher.

• “Closing the path to the hell of incessant suffering” — The Virtue of the Sovereign.

By declaring his Three Virtues after showing that the Lord of Teachings should be the Object of Devotion, it signifies that Nichiren Daishonin is the Lord of Teachings of the “Original Cause” and the Human Object of Devotion for the people of the Latter Day.

The phrase “ten thousand years and for all eternity” carries immense significance. While any other Buddha’s teaching is limited to specific periods of the Former or Middle Days, the Buddhism of Nichiren Daishonin saves living beings eternally into the future without ever being exhausted.

The saying “A hundred years of practice in a Pure Land does not equal the merit of one day of practice in a defiled world” clarifies that the merit of Nichiren Daishonin is far superior to that of Nagarjuna, Vasubandhu, Tiantai, or Dengyo. It also means that the merit of the relatively easy propagation during the 2,000 years of the Former and Middle Days is inferior to even a moment of practice in the Latter Day. Applying this to our own faith today, we can compare the merit of practicing under easy conditions with the merit of continuing one’s faith while battling difficulties.

For example, there are comrades fighting in faith despite lacking economic means, family support, time, or other living conditions, or those struggling in areas with poor transportation. While it is incredibly difficult, the merit of their human revolution is absolute. Therefore, no matter what adverse conditions one is in, one must never flinch, feel small, or complain. Bravely carrying out activities in such a situation becomes a source of great merit. Conversely, those who are blessed in various ways should strive in their Buddhist practice without becoming complacent.

In The Heritage of the Ultimate Law of Life, it says: “Be diligent, be diligent! Exert the great power of faith and pray: Nam-myoho-renge-kyo, and may I be in the right mind at the moment of death.” (1338:08) This golden saying applies to those aware members of the Soka Gakkai who chant Daimoku earnestly, strive powerfully in Gakkai activities—which are the highest forms of activity for Kosen-rufu—and participate vibrantly in society.

I revere the phrase “It is simply that the time has made it so” as a truly profound statement. In On the Three Great Secret Laws and the Minobu Transfer Documents, he wrote, “One should only wait for the time,” but is now not the very time for the widespread propagation (Kosen-rufu) of the teaching?

“If winter comes, can spring be far behind?” “Winter always turns to spring.” In Buddhism, “Time” is of paramount importance. No matter who doubts, who feels envy, who opposes, or who oppresses, the Buddhism of Nichiren Daishonin’s Three Great Secret Laws will inevitably spread throughout the world. Its absolute merit is more certain than winter turning to spring or the sun setting in the west. This is solely because “the time has made it so.”

It is natural for some oppression or friction to occur on the path toward world Kosen-rufu and the spread of the Great Pure Law. The competing arising of the “Three Obstacles and Four Devils” is the golden saying of the True Buddha. However, just as water flows from high to low, it is inevitable that the Object of Devotion of the Three Great Secret Laws—the great life-philosophy of Nichiren Daishonin—will spread throughout the world.

The phrase “Shakyamuni would likely fall into the hell of incessant suffering” is a stern statement meaning that even the Buddha would have to fall into hell if the prophecy in the “Medicine King” chapter of the Lotus Sutra—”widespread propagation in the last five-hundred-year period”—did not come true. Conversely, it is an expression of absolute conviction that the Buddha’s prophecy will hit the mark without fail. Thus, it is synonymous with his other statements: “If that meaning does not exist, then the people of Japan shall chant Nam-myoho-renge-kyo together”; “Furthermore, when the time for Kosen-rufu comes, the fact that the people of Japan will chant Nam-myoho-renge-kyo together is as certain as aiming at the ground” (1360:10); and “Through the workings of Brahma and Shakra, the people of Japan will come to believe all at once.” (1539:15)

We should take to heart the golden sayings: “Do not doubt the afterlife just because the words I have spoken in this life have not yet failed to come true” (0957) and “A sage is one who knows the three existences in detail.” (0974) We must know that all of Nichiren Daishonin’s prophecies have hit the mark. Let us advance with the awareness that our Soka Gakkai will never allow the Daishonin’s words to be in vain.

Only by opening one’s eyes to a transparent insight into the times and society can one foresee the future. Modern critics and scholars should engrave this golden saying in their hearts. Many predicted, “After President Toda passes, the Gakkai will split,” or “It will stagnate,” or “The Gakkai’s development was just a temporary post-war phenomenon.” We must fully understand that all such predictions failed. I strongly assert that because there is the prophecy of the salvation of the people for which Nichiren Daishonin staked his life, and because we have the awareness and practice of Kosen-rufu without begrudging our lives, there is no way that Kosen-rufu will not be realized.