there is a scene which reminds the reader of the "multitude which no man could number" in the Book of the Revelation. An innumerable host of Bodhisattvas ("Saints," we might call them in Christian language) is seen issuing from the gaps in the earth and standing before the stupa throne of S'akyamuni. At the head of them are four Great Saints (Bodhisattvas Mahasattvas) who lead in the worship of the Eternal S'akyamuni and receive his commission. "The very first of those afore-mentioned Bodhisattvas Mahasattvas" ("S.B.E.," vol. xxi. p. 364) was named Visishta-c'aritra, which in Sinico-Japanese is Jogyo-Bosatsu. Nichiren proclaimed that he himself was Jogyo-Bosatsu, the minister of S'akyamuni, predestined by his Master to preach the Faith in the dark period of the Destruction of the Upright Law. Thus had the Master provided for each Millennium in the duration of his Community, and for each of the three great countries comprised in the ichi-embudai--for India, which had been the centre of teaching during the first Millennium; for China, which had received it during the second, and for Japan, from which had now come forth the Apostle and Teacher of the third.

And the saving doctrine which Nichiren felt himself moved to proclaim in the third dark Age was that contained in the Daimoku or Title of the Book which he revered with all his soul--Myo-ho-ren-ge-kyo, "the scripture of the Lotus of the Good Law," the name carved on stone or painted on wood, which is found all over Japan as the honoured symbol of the Nichirenist worship, the name which is constantly on the lips of the Nichirenist believer. The title signifies the doctrine contained in the whole book, and that doctrine is one of Unity. There

are many saints, many Bodhisattvas, many Buddhas. And yet there is but One Buddha--Eternal, Unlimited, in Past, Present, Future, and that Buddha is He whom men know as S'akyamuni, of whom the rest are but partial manifestations or, in some cases, spurious counterfeits. The teachings of that One Buddha are absolutely true and conformable to Reason and Nature; for the Oneness is more than a mere Unity of Person. The One Eternal Buddha is one with all Reason, and one with all Nature. There are not two; there is only One.