As for the main point of the subject of this chapter,
in conformity with the " "-ri-(reason)(theory) of " "-syo hou jissou-(various laws and true appearance), " "-jikkai go gu-
(being ten classes in each ten classes) and " "-ichi nen san zen-(one moment life and three thousand),
and depending on " "-myou hou ren ge kyou- of " "-ichi dai ji innen-(one big matter of cause and second cause),
"I" who am in the " "-ryou ju sen- of "now and here" clear up that
the innumerable " "-syu jou-(people)(life) also are "I" who am in the ""-ryou ju sen- of "now and here", and
who are "I" of ""-syo hou jissou-(various laws and true appearance), ""-jikkai go gu-
(being ten classes in each ten classes) and ""-ichi nen san zen-(one moment life and three thousand),
and that the innumerable " "-hou ben kyou-(the expedient teachings)(world) which was expounded(interpreted)
by the innumerable "I" was expounded(interpreted) to make "I"(life) of the innumerable ""-syu jou-(people) as "I"( -issin soku san sin nyorai-(Buddha of
one body equal three body)) of " "-hotoke-(Buddha) who is the life's purpose.
"I" of " "-juu nyo ze-(ten  -nyo ze-) am ""-issin soku san sin nyorai-(Buddha of
one body equal three body) of "" "-nyo ze sou-,
" "-nyo ze syo-,
" "-nyo ze tai-,,,,,"( -ou sin nyo rai-
(Buddha of figure)), "" "-ze sou nyo-,
" "-ze syou nyo-,
" "-ze tai nyo-,,,,,,"( -hou sin nyo ray-(Buddha of wisdom)) and
"" "-sou nyo ze-,
" "-syou nyo ze-,
" "-tai nyo ze-,,,,"
( -hossin nyo ray-(Buddha of
law,truth)),
and the "I" of ""-issin soku san sin nyorai-(Buddha of one body equal three body) point out that
both " "-hon-(basis)(beginning)(-syu jou-(people)) and " "-matu-(tip)(end)(-hotoke-(Buddha)) equal( -tou-) " "-ku kyou-(after all) looking upon ""-nyo ze sou-(-ou sin nyo rai-), ""-nyo ze syou-(-hou sin nyo ray-),
""-nyo ze tai-"(-hossin nyo ray-)
as " "-tai-(substance) and
looking upon other " "-siti nyo ze-
(seven -nyo ze-)(" "-riki-,
" "-sa-,
" "-in-,
" "-en-,
" "-ka-,
" "-hou-,
" "-hon matu ku kyou tou-(all from the beginning(substance) to the end(tip) is equal after all))
as " "-you-(use).
"I" of ""-ichi dai ji innen-(one big matter of cause and second cause) point out that
""-ichi dai ji innen- is the five words of
""-myou hou ren ge kyou-, and the "I" of ""-myou hou ren ge kyou- of ""-ichi dai ji innen- point out( -ji-),
to make to open( -kai-)
" "-bukkai-(Buddha's circumstances) which is
" "-ichi myou-, first at all,
that it is " "-tai hou-, and make to understand( -go-) that the ""-tai hou-(big law)(-in-) is " -hou-" of ""-ichi nen san zen- of " -ji-(true actuality)", and
expound( -kyou-) and clear up both
""-myou hou ren ge kyou- " "-ju ji-(accepting and having)( -na mu myou hou ren ge kyou-)
which becomes "-en-(second cause)"
of " -chi-(wisdom)" for the entrance
( -nyuu-) to the " "-syu gyou-(practice) with " "-hon zon-
(the greatest respectable root object) of " "-hon in hon ga-(true cause and true effect) of " "-kyou chi myou gou-
(fusion of object and wisdom) of the ""-tai hou-(big law) and the ""-hon zon-
(the greatest respectable root object)( -kyou-) of ""-tai hou-(big law)(-hon in hon ga-(true cause and true effect)). This " "-kai ji go nyuu-(open, show, understand and enter) of ""-myou hou ren ge kyou- of
""-ichi dai ji innen- clears up that it is the repetition of life's birth(-kai-) death(-nyuu-) and the in-between(-ji- -go-), and that it is the repetition of ""-kai-(open)( -jou-(formation)), ""-ji-(show)( -juu-(living)),
""-go-(understanding)( -e-(destruction)), ""-nyuu-(entrance)( -kuu-(empty)) of the life,
and that it is the repetition of the life's one moment, of a lifetime, of infinite ""-myou hou ren ge kyou-,
""-ichi nen san zen-,
and as the ""-ri-(reason)(theory),
" "-si butu chi ken-
(four Buddha's wisdom and viewpoint)() is opened(-kai-), as " "-hito-(person),
it is shown(-ji-) that
the person who can "believe and understand"( -sin ge-) this " "(-nam myou hou ren ge kyou-) is only " "-bo satu-( -ji yu no bo satu-(bosatu come out from  -ti-(earth) of life)), and as " "-kyou-(teachings), it makes to people to understand(-go-) " "-ichi butu jou-(teaching only  -jou butu- as purpose) without ""-hou ben kyou-(expedient teachings), and as " "-gyou-(practice),
it makes to people to enter(-nyuu-) to
the ""-syugyou-(practice) of ""-ichi butu jou-. Then "I" of ""-myou hou ren ge kyou- of this ""-ichi dai ji innen- clear up that five words of ""-myou hou ren ge kyou- is " "-go dai-(five big matter) of """-kuu-(empty), " "-huu-(wind), " "-sui-(water), " "-ka-(fire),
""-chi-(earth)", and that
it becomes " "-go tai-(five body) of
"" "-atama-(head),
" "-nodo-(throat),
" "-mune-(chest),
" "-hara-(abdomen),
" "-asi-(feet)",
and that it creates the body of "I", and that ""-myou hou ren ge kyou- is the whole of body of inside and outside of "I",
and that it is "I" oneself. That is to say, " "-myou- is ""-kuu-, ""-hou- is ""-huu-, " "-ren- is ""-sui-, " "-ge- is ""-ka-, ""-kyou- is ""-chi-,
and it becomes ""-atama- which understands ""-ri-(reason)(theory) of ""-kuu- of ""-ichi myou-, and it becomes ""-nodo-
which speaks the understood ""-huu-
(wind)(words) of the ""-tai hou-,
and it becomes ""-mune-, ""-hara- which change """-sui- to ""-ka-"(change energy) as " "-in en- of " "-ren ge- of the source of the speaking,
action and living of the life, and it becomes ""-asi- which feels and catchs and creates ""-chi-(earth)(world) of ""-kyou- of " "-ji no ichi nen san zen-, and "I" of ""-ichi myou-""-kuu- cleate the " "-sekai-(world) of ""-chi- of ""-kyou- of ""-ji no ichi nen san zen- by " "-katu ryoku-(vitality) of ""-sui-""-ka- of ""-ren ge-""-in en- being based on the " "-kotoba-(words) of ""-tai hou-""-huu-.
"I"""-issin soku san sin nyorai-( -na me myou hou ren ge kyou nyo rai-) of ""-ji no ichi nen san zen- of ""-kai ji go nyuu- of ""-myou hou ren ge kyou- of this ""-ichi dai ji innen- read the innumerable ""-syu jou-(people)(life) by the innumerable ""-hou ben kyou-(the expedient teachings), and at last, by " "-mu jou dai jou-(the biggest conveyance), honestly make to ""-syu jou- to throw away the " "-hou ben-, and
only make to hear " "-mu jou dou-(the highest way), and make to call to mind their life of ""-bo satu-, and make to open(-kai-) the ""-ichi butu jou-, to show(-ji-) the ""-ichi butu jou-, to make to unserstand(-go-) the ""-ichi butu jou-, to make to enter(-nyuu-) to the ""-ichi butu jou-. Like the ceremony of " "-seppou-(expounding law, truth) of " "-san ze no syobutu-(Buddhas of the past, of the present, of the future),
this "I"""-issin soku san sin nyorai-(-na mu myou hou ren ge kyou nyo rai-) also expound ""-hou-(law, truth) of " "-mu hun betu-(cannot interpret any more in the best good), and
just( -tou-) make( -sa-) to become Buddha(-butu-) by oneself( -ji-) to the person( -na mu myou hou ren ge kyou bo satu-)(-ji yu no bo satu-) who believes, accepts and holds( -sin ju-) this with " "-sin ku i no san gou-(three actions of body, mouth and mind).
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