'Treasure' indicates the five components [earth, water, fire, wind, and ku] and 'Tower' their temporary union. To see that the five components in their temporary union are the five characters of the Mystic Law is to "behold the Treasure Tower:" Now Nichiren and his disciples who chant Nam-myoho-renge-kyo behold the Treasure Tower. (Gosho Zenshu p. 739)

The sutra states, "All four sides [of the tower] emitted a fragrance of tamalappatra sandalwood that pervaded the whole world." (LS p. 170, 3LS p. 195)

Chapter Eight of the Hokke Mongu states, "All four sides emitted a fragrance" which means that the marga wind of the Four Noble Truths [suffering, origin, death, and the path] carries the fragrance of the [Buddha's] four virtues [true self, eternity, purity, and happiness]."

The four faces of the Treasure Tower represent the sufferings of birth, old age, sickness, and death. These four aspects, or noble truths of life, dignify our individual lives. By chanting the Daimoku, through these four aspects, we send forth the fragrance of the four virtues, self, eternity, purity, and happiness, from our lives. 'Nam' indicates the perfection [paramita] of happiness, 'Myoho' is the perfection of self, 'Renge' is the perfection of purity and 'Kyo' is the perfection of eternity. Thus, we adorn the Treasure Tower of our bodies with the four aspects of birth, old age, sickness, and death. When we chant Nam Myoho Renge Kyo in birth, old age, sickness, and death, the fragrance of the four virtues emerges. (Gosho Zenshu p. 740)

The sutra states, "Long ago…in a Land called Treasure Purity, there was a Buddha named Many-Treasures [Taho]." (LS p. 171, 3LS p. 196)

This realm called 'Treasure Purity' is our mother's womb. '[T]here was a Buddha' indicates the Buddha who is all phenomena manifesting the True Aspect; that is why he is called the Buddha Many Treasures. The womb indicates the impurities, but amid the muck and mire of the impurities is the True Buddha. This refers to us living beings. Now when Nichiren and his disciples chant Nam Myoho Renge Kyo then we are the Buddha who is the entity of all sentient beings, which embodies the law of cause and effect [Renge]. (Gosho Zenshu p. 799)

The sutra states, "At that time a loud voice issued from the Treasure Tower, speaking words of praise; 'Excellent! Excellent! Shakyamuni, World Honored One, that you can take the great wisdom of equality, a Law to instruct the boddhisattvas, guarded and kept in mind by Buddha, the Lotus Sutra of the Wonderful Law, and preach it for the sake of the assembly! It is as you say. Shakyamuni, World-Honored One, all that you have expounded is the truth!" (LS p. 171, 3LS p. 196)

Broadly speaking, the expression 'loud [and wonderful] voice' means that 'loud' indicates the phenomenal world and to see the words of all beings of the phenomenal world as the voices of Myoho is what is meant by 'loud [and wonderful] voice.' (Gosho Zenshu p. 740)

The sutra states, "At that time, the four kinds of believers saw the great treasure tower suspended in the air." (LS p. 171, 3LS p. 196)

The place where Nichiren and his disciples chant Nam Myoho Renge Kyo and dwell in faith corresponds to the passage 'abiding in the sky.' In other words, they reside in the ceremony in the air. (Gosho Zenshu p. 740)

The sutra states, "Take these jewel flowers and scatter them over the Buddha as an offering." (LS p. 175, 3LS p. 199)

'Jewel' refers to principle of ichinen sanzen. To chant Nam Myoho Renge Kyo is to offer a jeweled flower to the Buddha. (Gosho Zenshu p. 741)

The sutra states, "Immediately, Shakyamuni Buddha used his transcendental powers to lift all the members of the great assembly into the sky." (LS p. 176, 3LS p. 200)

This passage refers to the aspect of our death. Hence, 'sky' represents the Land of Eternally Tranquil Light. (Gosho Zenshu p. 742)

The sutra states, "Living beings are wrapped in the aroma, unable to restrain their joy, as thought a great wind were tossing the branches of small trees. Through this expedient means they make certain that the Law will long endure." (LS p. 177, 3LS p. 202)

When Nichiren and his disciples chant Nam Myoho Renge Kyo, they are like the fury of a 'great wind.' (Gosho Zenshu p. 742)

The sutra states, "If one took the great earth, placed it on his toenail and ascended to the Brahma heaven, that would not be difficult." (LS p. 179, 3LS p. 204)

'Earth' represents the physical and heaven the spiritual. These two categories of life are inseparable. The earth represents the phenomena of the body, while heaven represents the phenomena of the mind. But we should understand that body and mind are not two separate entities. That which embodies the oneness of the body is the single ultimate reality. (Gosho Zenshu p. 742)

The sutra states "If one can uphold this [sutra], he will be upholding the Buddha's body." (LS p. 180, 3LS p. 205)

To 'uphold this sutra' means to realize that we ourselves are Buddhas. To uphold the Buddha's body means that Buddhahood exists in our lives. Ordinary common mortals in the first of six stages of practice and a Buddha in the highest of the six stages are essentially one. (Gosho Zenshu p. 742)

The sutra states, "This sutra is hard to uphold." (LS p. 180)

Those who embrace this Lotus Sutra should be prepared to encounter difficulties. (Gosho Zenshu p. 742)

The sutra states, "And if in future existences, one can read and uphold this sutra, he will be a true son of the Buddha." (LS p. 181, 3LS p. 206)