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（ichinen sanzen of(as) the truth or the law)

"-ten dai- who had investigated that "what is a root law that Buddha perceived?" noticed the one word of "

"-ippou-(one law) in the "

"-mu ryou gi kyou-(the sutra of the infinite quantity), and he understood it in the "

"-mu ryou gi kyou- (the sutra of the infinite quantity) that the creation of the world depend on the repetition of the birth and the death of the life at one moment is the essence of the "

"-ippou-(one law). But, the concrete true state of the "

"-ippou-(one law) isn't expounded in the "

"-mu ryou gi kyou-, and similarly, in the other sutras such as "

"-han nya kyou-(hannya sutra), "

"-dai nichi kyou-(dainichi sutra), "

"-ryou ga kyou-(ryouga sutra), "

"-a gon kyou-(agon sutra), "

"-ke gon kyou-(kegon sutra) and so on, which are before "

"-mu ryou gi kyou-(the sutra of the infinite quantity), for example, nothing is expounded but its wonderfulness(in the "

"-dai nichi kyou-) or its relation to the world(in the "

"-ke gon kyou-) or its appearance(the "

"-han nya kyou-) and so on, which are the partial or general viewpoint, and he understood that for the first time, the concrete true state of the "

"-ippou-(one law) is expounded in the "

"-ho ke kyou- of the next sutra of the "

"-mu ryou gi kyou-. That is, "

"-ten dai- understood the concrete true state of the "

"-ippou-(one law) depend on the sentence of "

"-syo hou jissou-(various laws and true appearance) of "

"- hou ben bon-(the expedient chapter No.2) that "

"-sya ri hotu- could perceive by, from the "

"-ju ki-(receiveing the assurance of "

"-jou butu- in the future) of "

"-sya ri hotu- who is the "

"-hou setu syu-(people who will perceive by the law) in the "

"-hou ben bon-(the expedient chapter No.2) and "

"hi yu bon-(the metaphor chapter No.3) of the "

"-ho ke kyo-. That is, ""

"-syo hou jissou-, "

"-syoi syo hou-, "

"-nyo ze sou-, "

"-nyo ze syo-, "

"-nyo ze tai-, "

"-nyo ze riki-, "

"-nyo ze sa-, "

"-nyo ze in-, "

"-nyo ze en-, "

"-nyo ze ka-, "

"-nyo ze hou-, "

"-nyo ze hon matu ku kyou tou-".

"-en yuu no san tai-(perfect fused three truths) (

-kuu tai-,

-ke tai-,

-tyuu tai-) is told.

The "

"-jissou-(true appearance)(one law) of "

"-syo hou-(various laws)(world) is "

"-syo i-(what is called), as "

"-syo hou-(various laws)(world), that "

"-nyo ze sou-(

-nyo-(

-kuu-) appears as

-sou-(figure)), "

"-nyo ze syou-(

-nyo-(

-kuu-) appears as

-syou-(property)), "

"-nyo ze tai-(

-nyo-(

-kuu-) appears as

-tai-(body)), "

"-nyo ze riki-(

-nyo-(

-kuu-) appears as

-riki-(power)), "

"-nyo ze sa-(

-nyo-(

-kuu-) appears as

-sa-(action)), "

"-nyo ze in-(

-nyo-(

-kuu-) appears as

-in-(cause)), "

"-nyo ze en-(

-nyo-(

-kuu-) appears as

-en-(the second cause)), "

"-nyo ze ka-(

-nyo-(

-kuu-) appears as

-ka-(effect)), "

"-nyo ze hou-(

-nyo-(

-kuu-) appears as

-hou-(recompense)), "

"-nyo ze-(like this), regarding (

-nyo ze sou-) as "

"-hon-(beginning) and (

)-nyo ze hou-) as "

"-matu-(end), they are "

-tou-(equal)" "

"-ku kyou-(after all). And, regarding (

-jissou-) as "

"-hon-(beginning) and (

-syo hou-) as "

"-matu-(end), they are "

-tou-(equal)" "

"-ku kyou-(after all). In a word, "

"-syo hou-(world) is "

"-jissou-(one law), and the "

"-jissou-(one law) is the thing(world) that "

"-nyo-(

-kuu-) appears as the united changing appearance(

-ke-(temporary)) from "

"-sou- to "

"-hou- of ""

"-sou-, "

"-syou-, "

"-tai-, "

"-riki-, "

"-sa-, "

"-in-, "

"-en-, "

"-ka-, "

"-hou-." This shows "

"-ke tai-(temporary truth). That is, "

"-syo hou-(world) is "

"-jissou-(one law) and is "

"-ke tai-(temporary truth).

The "

"-jissou-(true appearance)(one law) of "

"-syo hou-(various laws)(world) is "

"-syo i-(what is called), that "

"-syo hou-(various laws)(world) is "

"-nyo-(

)-kuu-, and "

"-ze sou nyo-(

-sou- is this,

-nyo-), "

"-ze syou nyo-(

-syou- is this,

-nyo-), "

"-ze tai nyo-(

-tai- is this,

-nyo-), "

"-ze riki nyo-(

-riki- is this,

-nyo-), "

"-ze sa nyo-(

-sa- is this,

-nyo-), "

"-ze in nyo-(

-in- is this,

-nyo-), "

"-ze en nyo-(

-en- is this,

-nyo-), "

"-ze ka nyo-(

-ka- is this,

-nyo-), "

"-ze hou nyo-(

-hou- is this,

-nyo-), "

"-kore-(this), regarding (

-ze sou nyo-) as "

"-hon-(beginning) and (

-ze hou nyo-) as "

"-matu-(end), they are "

-tou-(equal)" "

"-ku kyou-(after all). And, regarding (

-jissou-) as "

"-hon-(beginning) and (

-syo hou-) as "

"-matu-(end), they are "

-tou-(equal)" "

"-ku kyou-(after all). In a word, "

"-syo hou-(world) is "

"-jissou-(one law), and the "

"-jissou-(one law) is that the united changing appearance(

-ke-(temporary)) from "

"-sou- to "

"-hou- of ""

"-sou-, "

"-syou-, "

"-tai-, "

"-riki-, "

"-sa-, "

"-in-, "

"-en-, "

"-ka-, "

"-hou-" is "

"-nyo-(

-kuu-). This shows "

"-kuu tai-(empty truth). That is, "

"-syo hou-(world) is "

"-jissou-(one law) and is "

"-kuu tai-(empty truth).

The "

"-jissou-(true appearance)(one law) of "

"-syo hou-(various laws)(world) is "

"-syo i-(what is called), that "

"-syo hou-(world) (equal) "

"-nyo- is "

"-ze-(truth), and "

"-sou nyo ze-(

-sou- equal

-nyo- is

-ze-(truth)), "

"-syou nyo ze-(

-syou- equal

-nyo- is

-ze-(truth)), "

"-tai nyo ze-(

-tai- equal

-nyo- is

-ze-(truth)), "

"-riki nyo ze-(

-riki- equal

-nyo- is

-ze-(truth)), "

"-sa nyo ze-(

-sa- equal

-nyo- is

-ze-(truth)), "

"-in nyo ze-(

-in- equal

-nyo- is

-ze-(truth)), "

"-en nyo ze-(

-en- equal

-nyo- is

-ze-(truth)), "

"-ka nyo ze-(

-ka- equal

-nyo- is

-ze-(truth)), "

"-hou nyo ze-(

-hou- equal

-nyo- is

-ze-(truth)), regarding (

) as "

"-hon-(beginning) and (

-hou nyo ze-) as "

"-matu-(end), they are "

-tou-(equal)" "

"-ku kyou-(after all). And, regarding (

-jissou-) as "

"-hon-(beginning) and (

-syo hou-) as "

"-matu-(end), they are "

-tou-(equal)" "

"-ku kyou-(after all). In a word, "

"-syo hou-(world) is "

"-jissou-(one law), and the thing(world) that "

"-nyo-(

-kuu-) appears as the united changing appearance(

-ke-(temporary)) from "

"-sou- to "

"-hou- of ""

"-sou-, "

"-syou-, "

"-tai-, "

"-riki-, "

"-sa-, "

"-in-, "

"-en-, "

"-ka-, "

"-hou-", and the "

"-jissou-(one law) is that the united changing appearance(

-ke-(temporary)) from "

"-sou- to "

"-hou- of ""

"-sou-, "

"-syou-, "

"-tai-, "

"-riki-, "

"-sa-, "

"-in-, "

"-en-, "

"-ka-, "

"-hou-" is "

"-nyo-(

-kuu-), is "

"-ze-(truth). This shows "

-cyuu tai-(middle truth). That is, "

"-syo hou-(world) is "

"-jissou-(one law) and is "

-cyuu tai-(middle truth).

Therefore, "

"-syo hou-(various laws)(world) is "

"-jissou-(true appearance)(one law), and regarding (

-cyuu tai-(middle truth)) as "

"-hon-(beginning) and (

-ke tai-(temporary truth)) as "

"-matu-(end), they are "

-tou-(equal)" "

"-ku kyou-(after all). In a word, it is "

"-san tai soku ittai-(

-san tai-(three truths) equal

-ittai-(one truth)) and "

"-ittai soku san tai-(

-ittai-(one truth) equal

-san tai-(three truths)). And, its highest predominance becomes "

"-nyo rai-(Buddha) of "

"-san sin soku issin-(three body equal one body)" or "

"-issin soku san sin-(one body equal three body)". Therefore, the "

"-jissou-(one law) which is "

"-syo hou-(world) isn't simple "

"-ke tai-( temporary truth) which is expounded in "

"-syou jou kyou-(small conveyance), and so on, and isn't simple "

-kuu tai-(empty truth)" or simple "

-cyuu tai-(middle truth)" which is expounded in "

"-hannya kyou-(hannya sutra) or "

"-ke gon kyou-(kegon sutra), and so on, and the "

"-en yuu no san tai-(perfect fused three truths) which is "

"- hon matu ku kyou tou-(all from the beginning to the end is equal after all) of "

"-san tai-(three truths) of "

"-kuu ke cyuu- expounded in "

"-ho ke kyou- becomes the "

"-jissou-(true appearance)(one law), and the life which embodied it to the highest predominance is said as "

"-issin soku san sin nyorai-(Buddha of one body equal three body).

The name of the "

"-jissou-(true appearance)(one law) is told.

And, the name of the "

"-jissou-(true appearance)(one law) is "

"-myo hou ren ge kyou- of "

"-dai moku-(subject) of the "

"-ho ke kyou- from the sentence of "

"-i ichi myou on, en chou si gi-(by one mysterious sound, this interpretation is told) in "

"-yaku sou bon-(medical herb chapter No.5), "

"-jou raku setu ze, myou hou ren ge kyou-(always wish to expound this

-myou hou ren ge kyou-) in "

"-ke jou bon-(temporary castle chapter No.7), "

"-ga u dai jou, myou myou hou ren ge kyou-(I have

-dai jou-(supreme law) whose name is

-myou hou ren ge kyou-) in "

-dai ba bon-(daiba chapter No.12", and so on, and Buddha named "

"-ippou-(one law) as "

"-myou hou ren ge kyou-, and he explained with its appearance the word of "

"-myou- from the interpretation of "

"-kuu- (empty) in "

-han nya kyou- (hannya sutra)", and others, and the word of "

"-hou-(law) from the interpretation of "

"-hottai-(body of law) in "

"-ho ke kyou-, and others, and the word of "

"-ren ge- (lotus flower) from the interpretation of "

"-in ga-(cause and effect) (

)-in en- (cause and second cause)(relation in the world) in "

"-ke gon kyou-(kegon sutra), and others, and the word of "

"-kyou-(sutra) from the interpretation of "

"-ke-(temporary)(phenomenon world) in "

"-a gon kyou-(agon sutra), and others, and in "

"-mu ryou gi kyou-, Buddha expounded that "

"-syo hou-(various laws)(world) depend on the repetition of one moment of the life happens from "

"-ippou-(one law)"

"-myou hou ren ge kyou-, and in "

"-ho ke kyou-, he told the secret of the concrete true state of the "

"-ippou-(one law)"

"-myou hou ren ge kyou- that "

"-syo hou-(various laws)(world) is equal "

"-jissou-(true appearance)"

"-ippou-(one law)"

"-myou hou ren ge kyou-, and in "

"-ne han kyou-(nehan sutra), he encouraged making to know the "

"-ippou-(one law)"

"-myou hou ren ge kyou-(from the sentence of the succession of "

"-hokke ,,,syuu syuu tou zou,,,-(

,,,harvest in autumn, store in winter,,,) in "

"-ne han kyou kan kyuu nyo rai syou bon-(nehan sutra vol.9. Buddha's character chapter No.4), and so on).

-ri no i chi nen san zen-（ichinen sanzen of(as) the truth or the law)" is told.

And, "

"-ten dai- took notice of the sentence of the birth and the death of the life at one moment in "

"-mu ryou gi kyou-, and he understood that the actual changing appearance(

-ke-(temporary))(world) which appears depend on the repetition of the birth and the death of the life at the one moment, depend on "

"-juu nyo ze-("

"-sou-(figure), "

"-syou-(property), "

"-tai-(body), "

"-riki-(power), "

"-sa-(action), "

"-in-(cause), "

"-en-(second cause), "

"-ka-(effect), "

"-hou-(recompense)), appears becoming the different figure(

-koku do se ken-(country world)) of each world of "

"-jikkai-(ten classes)("

"-ji goku-(hell), "

"-ga ki-(greedy demon), "

"-chi ku syo-(beast), "

"-syu ra-(battle), "

"-nin-(human), "

"-ten-(heaven), "

"-syo mon-(hearing voice), "

"-enkaku-(seeing "

"-en-), "

"-bo satu-(life of "

"-lita-(altruism)), "

"-hotoke-(Buddha)), and appears becoming the different figure(

-syu jou se ken-(people world))(class unit) of each "

"-syu jou-(people)(life) of "

"-jikkai-(ten classes), and, appears becoming the different figure(

-go on se ken-(five life's appearance world)) of individual "

"-syu jou-(people)(life) of each "

"-jikkai-(ten classes), and, from "

"-jikkai-(ten classes) are included in each "

"-jikkai-(ten classes)(

-jikkai go gu-(being ten classes in each ten classes)), he understood that "

"-syo hou-(world) is "

"-jissou-(one law) which appears becoming the repetition of the birth and the death of "

"-seken-(world) of "

"-san zen-(three thousand)(

-hyakkai-(one hundred class),

-juu nyo ze-(ten

-nyo ze-),

-san se ken-(three world) in the life(

-ichi nen-(the moment life)) at one moment, and "

"-jissou-(one law) is "

"-syo hou-(world) which appears becoming the repetition of the birth and the death of "

"-seken-(world) of "

"-san zen-(three thousand)(

-hyakkai-(one hundred class),

-juu nyo ze-(ten

-nyo ze-),

-san se ken-(three world) in the life(

-ichi nen-(the one moment life)) at one moment. This is the true state of "

"-ippou-(one law)"

"-myou hou ren ge kyou-, and is said as "

"-ri no ichi nen san zen-（ichinen sanzen of(as) the truth or the law).

"-koku do se ken-(country world) is told.

And, it is told in "

"-ju ryou bon- (age quantity chapter No.16) of "

"-ho ke kyou- that the true address(scene) of each "

"-koku do se ken-(country world) of "

"-jikkai-(ten classes)("

"-ji goku-(hell), "

"-ga ki-(greedy demon), "

"-chi ku syo-(beast), "

"-syu ra-(battle), "

"-nin-(human), "

"-ten-(heaven), "

"-syo mon-(hearing voice), "

"-enkaku-(seeing "

"-en-), "

"-bo satu-(life of "

"-lita-(altruism)), "

"-hotoke-(Buddha)) is "

"-sya ba se kai-(actual world), in a word, it is the present actual world which is "now and here". That is, though, in the sutras before "

"-ho ke kyou-, each "

"-koku do se ken-(country world) are expounded severally, (for example, "

"-ji goku-(hell) is under the ground, "

"-ten-(heaven) is upper the sky, "

"-syu ra-(battle) is in the seaside, "

"-syo mon-(hearing voice), "

"-enkaku-(seeing "

"-en-) is in "

"-hou ben do-(expedient country), "

"-bo sa tu-(life of "

"-lita-(altruism)) is in "

"-jippou do-(true recompense country), "

"-hotoke-(Buddha) is in "

"-jakkou do-(shining country), and so on), for the first time in "

"-ho ke kyou-, it was decided that the true address(scene) of each "

"-koku do se ken-(country world) of "

"-jikkai-(ten classes) of from "

"-ji goku-(hell) to "

"-hotoke-(Buddha) is "

"-sha ba se kai-(actual world) which is "now and here" as the "

"-hon matu ku kyou tou-(all from the beginning to the end is equal after all).

The sentence which was produced "

"-jikkai go gu-(being ten classes in each ten classes) and "

"-soku sin jou butu-(becoming Buddha in the present body) is told.

And, it was showed depend on the sentence of "

"- kai ji go nyuu- (open, show, understand, enter) in "

"-hou ben bon-(the expedient chapter No.2) of "

"-ho ke kyou-, that "

"-bukkai- (Buddha's circumstance(class)) is already possessed of in each "

"-syu jou-(people)(life), and inevitably, is possessed of the other classes(nine classes), too, and was told "

"-jikkai go gu-(being ten classes in each ten classes), and the "

"-soku sin jou butu- (becoming Buddha in the present body) which is the thing that "

"-syu jou-(people) with each their class(circumstance)("

"-ji goku-(hell), "

"-ga ki-(greedy demon), "

"-chi ku syo-(beast), "

"-syu ra-(battle), "

"-nin-(human), "

"-ten-(heaven), "

"-syo mon-(hearing voice), "

"-enkaku-(seeing "

"-en-), "

"-bo satu-(life of "

"-lita-(altruism)) can become Buddha depend on opening their "

"-bukkai-(Buddha's circumstance(class) that they already have, was made clear with its rationale in "

"-ho ke kyou-. And the other way, the "

"-soku sin jou butu-(becoming Buddha in the present body) which is expounded in the sutras (

-dai nichi kyou-,

-a mida kyou-, and others) which are before "

"-ho ke kyou- is expounded only its outward looks, and isn't expounded its rationale(

-kai ji go nyuu-,

-jikkai go gu-,

-ichi nen san zen-, and others). And, in "

"-ho ke kyou-, from its rationale, "

"-jou butu- (becoming Buddha) of all "

"-syu jou-(people)(life) is showed with each "

"-jou butu no ki betu-(the assurance of

in future), and the other way, in the sutras(

-dai nichi kyou-,

-amida kyou-, and others) before "

"-ho ke kyou-, the "

"-jou butu- of "

"-ni jou-(

"-syo mon-(hearing voice), "

"-enkaku-(seeing "

"-en-), women, bad man, and so on, isn't expounded, and even if it is expounded, its rationale isn't expounded, and they are "

"-yuu mei mu jitu-(only name, not to exist the substance), and we can understand that they are the partial viewpoint or "

"-hou ben kyou-(the expedient teachings) which was expounded according to "

"-syou yoku-(property and desires) of "

"-syu jou-(people)(life).

The eternal life is told.

In "

"-ju ryou bon-(age quantity chapter No.16) of "

"-ho ke kyou-, Buddha who is "

"-ou jin nyo rai- (actual Buddha) was told the secret that his "

"-jou butu-(becoming Buddha)(

-si jou syou kaku-(first becoming Buddha)) wasn't under the linden tree at the age of thirty, and the fact is that he had already become Buddha in the far long long ago, and he was expounded that the span of life is eternal. That is, he told the secret that the life is in the repetition of "

"-ichi nen san zen-, and is in the repetition of a lifetime of "

"-ichi nen san zen-, and is in the infinite repetition of "

"-ichi nen san zen-. But, Buddha didn't make clear frankly on the sentence what is "