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 Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing: “Bodhisattva Manjushrī is a disciple of the Buddha Immovable, who dwells in the Golden-colored World to the east. Bodhisattva Perceiver of the World’s Sounds is a disciple of the Buddha Infinite Life in the west. Bodhisattva Medicine King is a disciple of the Buddha Sun Moon Pure Bright Virtue. Bodhisattva Universal Worthy is a disciple of the Buddha Jeweled Dignity. They came to this sahā world to help Shakyamuni Buddha teach the people of his day. They were bodhisattvas of the provisional and theoretical teachings, and were not entrusted with the supreme Law, so they could not possibly appear and propagate it in the Latter Day.” (WND-1, p. 372)  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 Establishing the Correct Method of Contemplation: “The Great Teacher T’ien-t’ai was in a previous incarnation present among the assembly at Eagle Peak and heard the Buddha expound [the wonderful Law, which represented] the true reason for his appearance in the world. But when the Great Teacher T’ien-t’ai was in the world, the time was not yet right, and therefore he did not expound the wonderful Law, but instead called his teachings concentration and insight. He was among those who had been taught and converted by the Buddha in his transient status, and therefore he did not expound the Law that had been entrusted to those taught and converted by the Buddha in his true identity. The wonderful Law, which teaches the truth outright, he expounded in an alloyed form under the name concentration and insight. It was thus not the wonderful Law just as it is, but a kind of provisionally clothed form of the Law. One should understand, therefore, that the type of capability of people for whom the teachings of T’ien-t’ai were intended was like one suited for the provisionally clothed perfect teaching propagated by the Buddha when he was in the world. But the capability of people who are taught and converted by the bodhisattvas who are the disciples of the Buddha in his true identity is one that can directly accept the essential teaching of the Lotus Sutra.” (WND-2, p. 514)  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 Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing: “Essentially, the great bodhisattvas taught by the Buddha in his transient status and the great bodhisattvas who gathered from the other worlds were not qualified to inherit the “Life Span” chapter that reveals the eternal Buddha’s inner truth. At the dawn of the Latter Day evil people who slander the correct teaching would fill the land, so Shakyamuni Buddha rejected the pledge of these bodhisattvas and instead summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the “Life Span” chapter, for the enlightenment of all beings in the land of Jambudvīpa. ” (WND-1, p. 371)  “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 On the Five Guides for Propagation: “The World-Honored One of Great Enlightenment, observing with his Buddha eye, was able to see and understand the Latter Day of the Law. In order to provide a remedy for those who are guilty of these two offenses of committing the five cardinal sins and slandering the Law, he devised and left behind him his one great secret Law.

The Shakyamuni Buddha of the essential teaching of the Lotus Sutra, who had originally attained enlightenment in the remote past, sat side by side with Many Treasures Buddha of the World of Treasure Purity in a treasure tower that measured five hundred yojanas in height and two hundred and fifty yojanas in width, their appearance exactly like that of the sun and the moon. The emanations of the Buddha from the ten directions sat upon lion seats five yojanas high that were spread beneath jeweled trees five hundred yojanas in height, looking like multitudes of stars in their ranks.

The ceremony in which these three kinds of Buddhas gathered, filling the four hundred ten thousand million nayutas of lands during the [first] two assemblies, one on the ground and the other in the air, far outshone the Lotus Treasury World described in the Flower Garland Sutra, which Shakyamuni preached at the place of his enlightenment, and surpassed the twelve hundred and more honored ones of the two mandala realms of the True Word school. These three kinds of Buddhas are the eyes for all people in all the worlds.

At this great gathering the Buddha, citing the six difficult and nine easy acts, encouraged the great bodhisattvas to disseminate the Lotus Sutra. There was Bodhisattva Manjushrī of the Golden-colored World, Bodhisattva Maitreya of the court of the Tushita heaven, Bodhisattva Wisdom Accumulated of the World of Treasure Purity, and Bodhisattva Perceiver of the World’s Sounds of Mount Potalaka. There was Mahākāshyapa, foremost in ascetic practices among Shakyamuni Buddha’s disciples, and Shāriputra, foremost in wisdom; immeasurable Brahmās, deities who each preside over a major world system; boundless Shakras, who each dwell on the summit of a Mount Sumeru; incalculable deities of the sun and moon, who illuminate all under heaven in the four directions; groups of four heavenly kings numerous as the sands of the Ganges, who protect the Buddhist Law in the worlds of the ten directions; and dragon kings numerous as the dust particles of the land, all of them pressing forward, hoping to be first in receiving and carrying on this sutra. But the World-Honored One did not give permission to any of these.

At this time he summoned up from beneath the ground four great bodhisattvas who had never been seen before, who appeared now for the first time. Their names were Bodhisattva Superior Practices, Bodhisattva Boundless Practices, Bodhisattva Pure Practices, and Bodhisattva Firmly Established Practices. Each of these great bodhisattvas was accompanied by a retinue of followers equal in number to the sands of sixty thousand Ganges Rivers. Their form and dignity were such as can hardly be described in words or measured by the mind. If one were to compare these four great bodhisattvas with the four bodhisattvas Dharma Wisdom, Forest of Merits, Diamond Banner, and Diamond Storehouse, each with his retinue of followers equal to the sands of ten Ganges Rivers, who adorned the meeting with the Buddha that occurred at his place of enlightenment [as described in the Flower Garland Sutra]; or with the great bodhisattvas from the ten directions who came to the Great Treasure Chamber situated between the world of desire and the world of form, as described in the Great Collection Sutra; or with the four great bodhisattvas in the eight-petaled lotus described in the Mahāvairochana Sutra; or with the sixteen great bodhisattvas who are among the thirty-seven honored ones described in the Diamond Crown Sutra, it would be like comparing the deity Shakra to a monkey, or Mount Sumeru to Mount Hua.

Then Bodhisattva Maitreya, expressing the doubts of the assembly as a whole, said: “There is not one person that I know.”

The Great Teacher T’ien-t’ai comments: “He is saying: Since the time of the Buddha’s enlightenment at the place of meditation, up until the present gathering, great bodhisattvas unceasingly came from the worlds in the ten directions to attend the various assemblies. Their numbers are unlimited, but I, with the wisdom and power appropriate to the next Buddha, have been able to see and know every single one of them. And yet, among the newly arrived multitude, I do not know a single person.” And Miao-lo comments: “The reason he says he does not know any of them is that . . . wise men can perceive the cause of things, as snakes know the way of snakes. [Though he is in the position of succeeding the Buddha, the distant (the Buddha’s original enlightenment) and the near (his enlightenment in India) are different. And one who knows the near does not fathom the distant.]” And T’ien-t’ai says: “By observing the fury of the rain, we can tell the greatness of the dragon that caused it, and by observing the flourishing of the lotus flowers, we can tell the depth of the pond they grow in.”

Comparing [the bodhisattvas of the other sutras with these four great bodhisattvas] is like comparing the Han ruler’s four military leaders, Chang Liang, Fan K’uai, Ch’en P’ing, and Chou Po, with the Four White-Haired Elders of Mount Shang, Ch’i Li-chi, Scholar Lu-li, Master Tung-yüan, and Master Hsia-huang. These four worthy men were as different from the four military leaders as heaven is from earth or clouds from mud. When it came to appearance, the Four White-Haired Elders had heads like driven snow and foreheads wrinkled like the waves of the four seas; their eyebrows were shaped like crescent moons and their waists were bent like bows. In the way they attended Emperor Hui and helped him to govern the empire, it was as though the sage kings Yao and Shun of antiquity had appeared in the world; and in bringing peace and stability to the whole world, they were no different from Shen Nung of long ago.

The four great bodhisattvas were similar to these men. They appeared at the Lotus Sutra assembly and added their dignity to the three kinds of Buddhas who were gathered there. They overturned the arrogance of the slanderers of the Law the way a great wind tosses about the branches of little trees, and inspired respect and awe in the members of the assembly the way the deity Shakra commands obedience from the other heavenly beings. Devadatta, who earlier had attacked the Buddha, extended his tongue and pressed his palms together in reverence, and Kokālika, who had uttered untruths in the past, fell to the ground and repented his errors. The great sages like Manjushrī felt ashamed and could not speak a word, while the lesser sages like Shāriputra, their wisdom deserting them, hung their heads.

At that time the World-Honored One of Great Enlightenment preached the “Life Span” chapter. After doing so, he displayed his ten supernatural powers and entrusted the transmission of the Law to the four great bodhisattvas.

And what is this Law that he entrusted to them? It is that which discards the breadth of the Lotus Sutra and seizes upon its outline, discards its outline and seizes upon its essential point, namely, the five characters of Myoho-renge-kyo, which represent the five major principles of name, essence, quality, function, and teaching.” (WND-2, p. 547)

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 resolved to summon forth the great power of faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of death. ” (WND-1, p. 218) 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: ” The time will certainly come when, by the workings of Brahmā, Shakra, and other gods, the entire Japanese nation will simultaneously take faith in the Lotus Sutra.” (WND-1, p. 385); and “At that time, I am convinced, many people will insist that they too have believed since the very beginning.” (WND-1, p. 800)

We should take to heart the golden sayings: ” Furthermore, since I have long understood the ways of the world, the prophecies I have made in this life have all come true. Therefore, you must never doubt what I have told you concerning future existences.” (WND-1, Letter from Sado, p. 302) and “A sage is one who fully understands the three existences of life—past, present, and future.” (WND-1, On Persecutions Befalling the Sage, p. 996) 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.