Slide 2:
内外相对，就是内道与外道比较相对。内道是指佛教，外道则是指佛教以外的宗教。外道不及内道是因为前者并没说出贯穿过去、现在、未来三世生命的因果法则。外道末明三世生命因果的生命观与世界观，故无法将众生导向真正的幸福境涯。众生惟有凭内道所揭示的生命的因果法则，才能获得绝对的幸福。佛教明确闸述带给人幸与不幸的因果法则，从而让我们觉悟到幸福之道就在我们的生命中，而非在生命以外。反观外道，则主张幸与不幸的原因在生命以外，如超自然的存在或神明。所以内道较外道殊胜。 Non-Buddhist teachings are not as profound as Buddhism in that they do not reveal the causal law of life penetrating past, present and future. Without such a causal view of life and the world, the teachings cannot serve as a guideline for the people's
ultimate, happiness. Only through Buddhism, which elucidates the profound law of causality working within one's life, can all people attain absolute happiness. Buddhism attributes the cause
of all phenomena that bring about human happiness or unhappiness to the law of cause and effect functioning in the life of each individual, thereby enabling us to realize that the path to happiness lies within our lives, rather than outside. In contrast, non-Buddhist teachings generally ascribe the cause of such phenomena to external factors such as a transcendent beings or deities. Therefore, Buddhism is considered superior to non-Buddhist teachings. Comparison between Buddhism and non-Buddhist teachings 内外相对
Slide 3:
大小相对是将佛教中的大乘教与小乘教互相比较，以证明大乘教较小乘教殊胜。"乘"是载、搭乘的意思，因佛的教导是运载人们到悟达之境界，故以承载物为譬喻。
小乘教旨在达到自身的得悟，相对的，大乘教则是为使自他得悟。又，小乘教认为苫恼的原因在于自己的烦恼，耍解决苫恼，除了断绝烦恼外，别无他法，所以靠难行、苦行来求解脱。但要完全断绝烦恼，只有“烧身成灰、灭尽心智”一途。这样的教义结果只会毁灭自己，无法真正的救济众生。
反观大乘教则是使自他都能幸福的菩萨道。大乘教不像小乘教仅将烦恼排除，而是述说转换烦恼为悟得，即是使众生觉醒到自身的佛界，并确立佛界为生命的基底部。因此，使更多人能悟得的大乘教被认为较小乘教殊胜。 Hinayana Buddhism is mainly a teaching for those who aim only at personal emancipation. In contrast, Mahayana Buddhism aims at enlightenment both personal and for others. Hinayana Buddhism regards earthly desires as the cause of all suffering and asserts that suffering is eliminated only by eradicating those earthly desires. Hinayana practitioners aim at emancipation through austere practices. However, the ultimate goal of their practice can only be achieved at death, when both body and mind are extinguished.
In contrast, Mahayana Buddhism expounds the bodhisattva practice as the means toward the happiness of both oneself and others. Where Hinayana teaches the elimination of earthly desires, Mahayana aims at redirecting and transforming them into a source of enlightenment by awakening people to their Buddha nature and establishing the Buddha nature as their fundamental state of life. Therefore Mahayana Buddhism which enables more people to attain enlightenment is considered to be superior to Hinayana Buddhism. Comparison between Mahayana and Hinayana Buddhism大小相对
Slide 4:
权实相对是将大乘教中明示佛真实悟得的实大乘教，和为了说明真实所作的准备而述说的方便权大乘教，加以比较。权是假定，实即真实之意。
实大乘，或 《法华经》完全且直接说明释尊的悟得。相对的，权大乘，或《法华经》之前的大乘经典是依据众生的机根，而说出的种种的教义。这些经典都未说出二乘 (声闻、缘觉)或恶人、女人成佛。然而，实教之 《法华经》明示出包括二乘、恶人、女人，亦即一切众生皆能平等成佛之法。在这层意义上，实大乘较权大乘殊胜。 True Mahayana, or the Lotus Sutra, is a full and
direct statement of Shakyamuni's enlightenment. ln contrast, provisional Mahayana, or the pre-Lotus Sutra Mahayana teachings, were expounded in various ways according to the people's capacity in order to prepare them to understand the Lotus Sutra. These sutras deny the potential for Buddhahood for
women, evil persons and people of the two vehicles. In contrast, true Mahayana reveals with concrete examples that all people can attain enlightenment. In this sense true Mahayana is superior to provisional Mahayana teachings. Comparison between true and provisional Mahayana权实相对
Slide 5:
本迹相对，是法华经二十四品分为前半十四品的迹门和后半十四品的本门。所谓本迹是
指本地 (佛、菩萨本来的境地)和垂迹 (为教化众生所显现的化身)。法华经后半十四品是显现释尊身为佛的真实境地的法门，故称为本门;前半十四品尚未显现本地，故称为迹门。迹门是以释尊在印度恤耶城附近的菩提树下初悟得的看法为前提。然而这只不过是释尊佛暂时的化身，是为教化众生所显现的化身。与此相对，后半十四品，尤其是关键所在的寿量品中指出，释尊并非在印度的伽耶城附近才初次成
佛，实际上是在久远以前成佛，明示扩释尊的真实姿态。
尽管释尊在本门道出自身在久远以前己经成佛，但仍以凡天之身出生于婆婆世界，并以自身为例，显示佛界与凡夫是不二的。因此，实教较权教殊胜。 The twenty-eight chapters of the Lotus Sutra are divided into two parts, the theoretical teaching (first fourteen chapters) and the essential teaching (latter fourteen chapters). The theoretical teaching takes the form of preaching by the historical Shakyamuni who first attained enlightenment under the Bodhi tree in India. Thus the theoretical teaching was expounded by Shakyamuni in a transient role that he had assumed in order to save the people. In contrast, the essential teaching, especially its core, the 'Juryo’ chapter, takes the form of preaching by Shakyamuni, who discarded his transient status and revealed his true identity as the Buddha who had attained Buddhahood in the remote past.
The essential teaching treats Buddhahood as a reality manifested in the life of Shakyamuni Buddha, who gained his original enlightenment in the inconceivably distant past. Though Shakyamuni of the essential teaching had already attained Buddhahood, he was nevertheless born into this world as a common mortal, thus showing through his own example that Buddhahood is inseparable from ordinary human experience. For this reason, the essential teaching is considered superior to the theoretical teaching. Comparison between the essential and theoretical teachings of lotus Sutra本迹相对
Slide 6:
种脱相对就是将释尊的法华经之本门与日莲大圣人文底独一本门之南无妙法莲华经相较，前者是脱益，后者是下种益。佛之教化众生可分为下种、调熟和得脱三个阶段。
脱益的佛法是让己经在久远得到释尊的教化，之后经过许多世的佛道修行而生命逐步完整、成熟的众生最后得以成佛的佛法。因此，法华经的本门是为释尊在世时，以及人灭后的正法与像法的众生而说的，这些众生己经在前世得到佛的教化，生命中己经有成佛之种。相反的，日莲大圣人的下种的佛法是将成佛的根本的种子--南无妙法莲华经直接播在过去世从未修行佛，故生命中末得释尊下种，末积有成佛善根的末法众生的生命中。归根到底，末法众生只有接受到成佛之种，亦即受持南无妙法莲华经之大法，才能成佛。
释尊并未说出成佛之真实原因，也就是自身修行成佛之根源法为何，而日莲大圣人则明示了令释尊成佛之根源法，也是诸佛成佛的下种之法，正是南无妙法莲华经，并将此妙法图显为二大秘法之御木尊。
五重相对的结论就是日莲大圣人的下种佛法是末法众生唯一的成佛之道。 This is a comparison between the Buddhism of the harvest, Shakyamuni's essential teaching of the Lotus Sutra and Nichiren Daishonin‘s Buddhism of sowing, which reveals the Law of Nam-myohorenge-kyo hidden in the depths of the "Life Span“ chapter of the Lotus Sutra. The process by which the Buddha leads people to enlightenment may be divided into three stages, called sowing, maturing and harvesting.
The Buddhism of the harvest is for only those who have already accumulated good causes, that is, who have already received the seed of enlightenment from Shakyamuni in the remote past and nurtured it through Buddhist practice over the course of many lifetimes. For this reason, the essential teaching of the Lotus Sutra was propagated for the sake of the people during Shakyamuni's lifetime and the Former and Middle Days of the Law, who had already received the seed of Buddhahood in prior lifetimes. In contrast, Nichiren Daishonin's Buddhism of sowing implants the fundamental seed of Buddhahood, Nam-myoho-renge-kyo, directly in the lives of the people of the Latter Day of the Law, who have never accumulated good fortune through Buddhist practice in the past. Consequently, they can manifest Buddhahood only by receiving the seed of enlightenment, that is, by embracing the great Law of Nam-myoho-renge-kyo.
Shakyamuni Buddha did not clarify the fundamental Law he himself had practiced to attain enlightenment. Nichiren Daishonin disclosed that Nam-myoho-renge-kyo is the ultimate cause for the enlightenment of all Buddhas, as well as the fundamental Law that Shakyamuni Buddha had practiced to attain enlightenment. The Daishonin embodied this Law in the form of the object of devotion, the Gohonzon of the Three Great Secret Laws.
The fivefold comparison thus concludes that Nichiren Daishonin's Buddhism of sowing is the only way to enlightenment for all people in the Latter Day. Comparison between the Buddhism of sowing and Buddhism of harvest种脱相对