At the heart of Nichiren Daishonin's Buddhism lie what are known as the Three Great Secret Laws. They are called 'secret' for three reasons: firstly, because they are 'hidden within and between the lines of' the Juryo (sixteenth) chapter of the Lotus Sutra; secondly, because they cannot be understood by the intellect alone and are therefore beyond the grasp of ordinary people; and thirdly, they were not revealed by any Buddha who lived before Nichiren Daishonin. The Three Great Secret Laws are the invocation, or the chanting of Nam-myoho-renge-kyo; the object of worship, the Gohonzon; and the sanctuary, the place where the object of worship is enshrined.

As far as our own, individual Gohonzon is concerned, our home becomes the sanctuary, the place where we practise true Buddhism. Each person who receives the Gohonzon is able to practise to it directly, without the need for any intermediaries.

Objects of Worship
Brought up as we are in a predominantly Christian tradition (even if we do not practise Christianity ourselves), the idea of worshipping any object might seem alien or even suspect. Nichiren Daishonin realized that it is an ingrained trait in all people to desire an 'object of worship', or something to which they can devote themselves, and that if they do not already have such an object they will feel compelled to make one up for themselves. This can clearly be seen in various religions (statues and paintings of Christ and the Virgin Mary, the cross, etc). Whether one is consciously aware of it or not, everyone has an 'object of worship' or devotion. For many people their husbands, wives and families can be their fundamental object of devotion. In other words, an 'object of devotion' in everyday life is that thing for which each person truly lives, upon which, therefore, they base their happiness and which has a profound effect on every aspect of their daily lives. Often, we do not realize what our own personal 'object of devotion' is until we lose it. At that moment we also become painfully aware of the extent to which we have made our happiness reliant on something external to ourselves.

By recognizing the natural, human need for an object of devotion, inscribing the Dai-Gohonzon provided us with the 'true' object of worship which puts all our other desires into their correct perspective. The Gohonzon is called the true object of worship because it is able to redirect lives towards happiness. It remains constant and absolute both in appearance and meaning, is utterly pure and utterly reliable and because it embodies such profound principles, is capable of providing lifelong support and sustenance.

Great as the Gohonzon is, it is also vital to understand that it is not a god, nor any form of external force which grants wishes like a genie, but simply an object which draws out from deep within us qualities - namely, the Buddha nature - that we already inherently possess. Nichiren Daishonin is absolutely clear on this point; 'Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo.' Thus, like a mirror, the Gohonzon- which Nichiren Daishonin first inscribed- reflects the Buddhahood within us.

The Lotus Sutra states that one can attain enlightenment not through the intellect, but only through faith; Nichiren Daishonin reveals that, ultimately, 'faith' means 'embracing the Gohonzon' Thus 'faith', 'embracing the Gohonzon' and becoming enlightened to the Mystic Law, are all one and the same thing.

Indeed, were it not for the 'mirror' of the Gohonzon it would be impossible for us to first see that there are fundamental karmic tendencies within ourselves which cause us to suffer, and we would probably never summon up the desire to challenge and change them.

The oneness of the Person and the Law
Down the centre of the Gohonzon, in characters bigger and bolder than the rest, is written NAM-MYOHO-RENGE-KYO NICHIREN, highlighting the fact that Nichiren Daishonin himself was a human being and subject to all the joys and sufferings that other human beings experience. The Gohonzon is also a graphic representation of the reality of life when it is in the state of Buddhahood and in total harmony with the Law of universal life, for these bold characters are surrounded by many smaller ones which represent all the other aspects of life, both positive and negative; all the forces of the universe which affect us, such as the sun, the moon and the stars; the various profound principles we set in motion when we start to chant to the Gohonzon; and the benefits we will receive as a result of our practice.

All aspects of life are depicted on the Gohonzon. Also the Ten Worlds appear, including Hell, Hunger and Animality. This is very important, as it shows with absolute clarity that even the Buddha still possesses these lower life states. In a life dominated by Buddhahood, however, all the nine worlds work to create value. The Gohonzon clearly illustrates the proper relationship of the nine worlds to Buddhahood, as they cluster around Nam-myoho-renge-kyo like minor planets around the sun. As Nichiren Daishonin says, 'Illuminated by the five characters of the Mystic Law, they display the enlightened nature they inherently possess.'

Every facet, shade or colour of universal life - positive and negative - is represented on the Gohonzon; hence, in inscribing the Gohonzon, Nichiren gave all human beings an object to which anyone can relate, exactly as they are, without the guilt or shame or feeling that they have to beg for forgiveness for qualities which are inherent in all life, not just their own. Thus, whatever state is dominant in our lives when we first start chant Nam-myoho-renge-kyo, our continual practice gradually supplants it with Buddhahood, until our lives perfectly match, or fuse with, the Gohonzon. In this way, Nichiren Daishonin opened up the way for all people to attain the supreme happiness of enlightenment in their own lifetime.

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This page was last modified on Sunday, August 20, 2006.