"Question: Who is the messenger mentioned in the passage, “he sends a messenger home to announce”?

Question: Who is the messenger mentioned in the passage, “he sends a messenger home to announce”?

Answer: It means the four ranks of sages. They fall into four categories. [First,] most of the four ranks of sages of Hinayana appeared in the first five hundred years of the Former Day of the Law, and [second,] most of those of [provisional] Mahayana came in the second five hundred years. Third, those of the theoretical teaching appeared mainly in the next thousand years, the Middle Day of the Law, and the rest, in the beginning of the Latter Day. Fourth, the four ranks of sages of the essential teaching are the bodhisattvas emerging from the earth, numerous as the dust particles of a thousand worlds, who are certain to appear in the beginning of the Latter Day. When the sutra says, “he sends a messenger home to announce,” it refers to the Bodhisattvas of the Earth. “This good medicine” is the heart of the “Life Span” chapter, or Nam-myoho-renge-kyo, which is endowed with name, entity, quality, function, and teaching.74 Since the Buddha would not entrust this good medicine even to the bodhisattvas of the theoretical teaching, how much less could he have done so to the bodhisattvas of other worlds?

The “Supernatural Powers” chapter states: “At that time the bodhisattvas mahāsattva who had emerged from the earth, numerous as the dust particles of a thousand worlds, all in the presence of the Buddha single-mindedly pressed their palms together, gazed up in reverence at the face of the Honored One, and said to the Buddha: ‘World-Honored One, after the Buddha has entered extinction, in the lands where the emanations of the World-Honored One are present, and in the place where the Buddha has passed into extinction, we will preach this sutra far and wide.’” T’ien-t’ai says, “The great assembly witnessed the Bodhisattvas of the Earth alone making this pledge.”75 Tao-hsien remarks: “As far as transmission goes, this sutra was entrusted solely to the bodhisattvas who had welled up out of the earth. The reason for this is that the Law embodied therein is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.”76

Bodhisattva Manjushrī is a disciple of the Buddha Immovable, who dwells in the Golden-colored World to the east. Bodhisattva Perceiver of the World’s Sounds is a disciple of the Buddha Infinite Life in the west. Bodhisattva Medicine King is a disciple of the Buddha Sun Moon Pure Bright Virtue.77 Bodhisattva Universal Worthy is a disciple of the Buddha Jeweled Dignity. They came to this sahā world to help Shakyamuni Buddha teach the people of his day. They were bodhisattvas of the provisional and theoretical teachings, and were not entrusted with the supreme Law, so they could not possibly appear and propagate it in the Latter Day.

[In the “Supernatural Powers” chapter] the sutra states: “At that time the World-Honored One . . . before all these he displayed his great supernatural powers. He extended his long broad tongue upward till it reached the Brahmā heaven . . . The other Buddhas, seated on lion seats underneath the numerous jeweled trees, did likewise, extending their long broad tongues.” In no other sutra, whether Hinayana or Mahayana, exoteric or esoteric, is there a passage that describes Shakyamuni Buddha and all the other Buddhas, seated together, extending their tongues to the Brahmā heaven.

The Amida Sutra states that Buddhas covered a major world system with their broad long tongues, but lacks the truth that such a gesture would p.373substantiate. The Wisdom Sutra tells how the Buddha’s tongue covered a major world system and radiated infinite light when he expounded the prajnā (wisdom). Yet this certainly cannot be a proof [comparable to that of the “Supernatural Powers” chapter]. Because these two sutras include provisional teachings, they obscure the Buddha’s enlightenment in the remote past.

After the Buddha displayed his ten supernatural powers, he entrusted the five characters of the Mystic Law to the Bodhisattvas of the Earth. As the sutra states: “At that time the Buddha spoke to Superior Practices and the others in the great assembly of bodhisattvas, saying: ‘The supernatural powers of the Buddhas, as you have seen, are immeasurable, boundless, inconceivable. If in the process of entrusting this sutra to others I were to employ these supernatural powers for immeasurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to describe the benefits of the sutra, I could never finish doing so. To put it briefly, all the doctrines possessed by the Thus Come One, all the freely exercised supernatural powers of the Thus Come One, the storehouse of all the secret essentials of the Thus Come One, all the most profound matters of the Thus Come One—all these are proclaimed, revealed, and clearly expounded in this sutra.’”78 T’ien-t’ai says, “The passage that follows the words ‘At that time the Buddha spoke to Superior Practices’ constitutes the third stage of the chapter, the transfer of the essence of the Lotus Sutra.”79 Dengyō states: “The ‘Supernatural Powers’ chapter says, ‘To put it briefly, all the doctrines possessed by the Thus Come One . . . are proclaimed, revealed, and clearly expounded in this sutra.’ From this it is clear that all the doctrines, all the freely exercised supernatural powers, the storehouse of all the secret essentials, and all the most profound matters possessed by the Buddha as the fruit of his enlightenment—all these are proclaimed, revealed, and clearly expounded in the Lotus Sutra.”80 Demonstrating ten supernatural powers, the Buddha transferred the five characters of Myoho-renge-kyo to the four great bodhisattvas: Superior Practices, Firmly Established Practices, Pure Practices, and Boundless Practices." - Nichiren's most important writing, The True Object of Devotion, referring to the parable of the Excellent Physician.

The Identity of the Original Eternal Buddha (Hint, it is neither your Chapter Chief, your High Priest nor your mentor)

 The Identity of the Original Eternal Buddha

The following passages of proof demonstrate the identity of the Original Buddha as the Eternal Buddha Shakyamuni; Nichiren’s reverence for this Buddha; and by believing in the Three Bodied Tathagata Shakyamuni as the Original Buddha and our original teacher, we become equal to Shakyamuni Buddha.

“Now , when the Eternal Buddha was revealed in the essential section of the Lotus Sutra, this world of endurance (Saha-world) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds, which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction and emptiness. Sakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future. All those who receive His GUIDANCE are one with this Eternal Buddha.” -- The True Object of Worship

“Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are his manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the “Life Span of the Buddha” chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul. nevertheless, seemingly knowledgeable men of such provisional schools of Buddhism as Ch’eng-kuan of the Hua-yen, Chia-hsiang of the San-lun, Tz’u-en of the Fa-hsiang, and Kobo of the shingon tried to extoltheir own canons by stating: “The Lord of the Flower Garland Sutra represents the reward-body (hojin) of the Buddha wheras that of the Lotus Sutra the accomodative body (ojin);” or “the Buddha in the sixteenth chapter of the Lotus is an Illusion; it is the great Sun Buddha who is enlightened.” clouds cover the moon and slanderers hide wise men. When people slander, ordinary yellow rocks appear to be of gold and slanderers seem to be wise. Scholars in this age of decay, blinded by slanderous words, do not see the value of a gold in the “Lifespan of the Buddha” chapter. Even among men of the Tendai school some are fooled into taking a yellow rock for gold. They should know that if Sakyamuni had not been the Eternal Buddha, there could not have been so many who received GUIDANCE from Him.” -- The Opening of the Eyes

“Thus it was revealed that Shakyamuni had long been the Buddha since the eternal past and it became clear that various Buddhas in other worlds were all manifestations of Shakyamuni Buddha. Now, however, as Shakyamuni was proved to be the Eternal Buddha, those Buddhas in the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Shakyamuni Buddha.” (Kaimoku Sho, p. 174, translated byKyotsu Hori, 1987)

BTW, here’s the same quote, as translated by NSIC. Please note the subtle differences:

“When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni… now it becomes apparent that Vairocana Buddha of the Kegon Sutra and various Buddhas of the Hodo, Hannya and Dainichi sutras are in fact all followers of Shakyamuni Buddha.” (MW V.2, p.149)

And again, Nichiren says:

“Since Shakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations…” (Kaimoku Sho, translated by Kyotsu Hori, p.176).

NSIC translates this as :

“Since the Buddha of the Juryo chapter is revealed as the eternal Buddha…” (the part about the manifestation Buddhas is left out altogether!) [MW V. 2, p.150]

Once again, from the Kaimoku Sho, translated by Kyotsu Hori, p.180:

“But now since it has been revealed that Shakyamuni is the Eternal Buddha…”

“But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago,…etc. (MW V.2, p. 151)

“Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the 'Life Span of the Buddha' chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul.” -- The Opening of the Eyes

In the Kanjin Honzon Sho, (translated by Kyotsu Hori) there is not a single sentence where Nichiren even suggests that he is somehow this Eternal Buddha that is found in the Juryo Chapter. Instead, Nichiren says:

“…Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood in the eternal past.. (ibid. P.94)

“…the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds.” (p.94)

“Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will he be born in the future. He exists forever, throughout the past, present and future.” (P.100)

“The “honzon” at the scene of this transmission of “Namu Myo Ho Renge Kyo” from the Eternal Buddha to His Original Disciples is… suspended in the sky above the Eternal Buddha Shakyamuni’s Saha-world is a stupa of treasures, in which Shakyamuni Buddha and Taho sit to the left and right of “Myo Ho Renge Kyo”. (P.102)

“Many wooden statues and portraits were made of Shakyamuni Buddha as He preached Hinayana and quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Juryo Chapter of the Lotus Sutra were never made. Now, in the beginning of Mappo, is it not the time that such statues and portraits are made?” (P.104)

And, from the Ho’on Jo (translated by Taikyo Yajima):

“All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni (Original and Eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon).” [P. 198]

Kanjin Honzon-Sho (NOPPA) page 56:

“In fact Sakyamuni began to preach, planting the seed of Buddhahood in the eternal past… Sakyamuni Buddha continued to guide His disciples until they were all sure to attain Buddhahood during the preaching of the Lotus Sutra in His present life, completing the series of His preaching which began in the eternal past.”

Kanjin Honzon-Sho (NOPPA) page 86:

“This means that Sakyamuni Buddha, Taho Buddha, and all the Buddhas in manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow in their steps and inherit all the merits of those Buddhas.”

and somewhat further along:

“In the same chapter, another passage reads: ‘The duration of My Life, which I obtained through the practice of the bodhisattva way, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa.’ This reveals the bodhisattva-realm within our minds. The bodhisattvas described in the fifteenth chapter, ‘Appearance of Bodhisattvas from Under- ground,’ who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Sakyamuni who resides within our minds.”

“How lucky I am to be able to go to the Pure Land of Mt. Sacred Eagle and extinguish within one life my sin of slandering the true dharma ever since the eternal past! How glad I feel to be able to go to the Pure Land of Mt. Sacred Eagle and wait on Lord Sakyamuni Buddha, whom I have never seen yet! May I guide first of all those rulers of this land who have persecuted me. May I tell Sakyamuni Buddha about my disciples who have assisted me. may I present this great merit to my parents, who gave birth to me, before I die.”

“Present within our lives is the Lord Shalyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining.” (MW vol 1, The True Object of Worship, pg 65)

“Demonstrating ten great mystic powers the Buddha (Shakyamuni) transferred Namu Myoho renge Kyo to the four great bodhisattvas” (Ibid pg 77)

“Shakyamuni is the original teacher for all people as well as their sovereign and their parent” (MW vol 1, Admonitions Against Slander, pg 166)

“It is the object of worship which perfectly depicts Lord Shakyamuni in the Treasure Tower” (MW vol 1, The Real Aspect of the Gohonzon, pg 212)

“Shakyamuni is the father, sovereign and teacher of all other Buddhas and all gods, of the whole assembly of men and heavenly beings and of all sentient beings.” (MW vol 1, Letter to Nikke, pg 257)

“But because of this book by Honen, this Senchaku Shu, the Lord Buddha Shakyamuni is forgotten.” (MW vol 2, Rissho Ankoku Ron, pg 23)

“The Lord Shakyamuni who declared ‘I alone can save them,’ at a time even more distant than gohyaku-jintengo, is none other than each of us.” (MW vol 2, I2U Exile, pg 55)

“One should know that the Enlightened One, the Buddha, is a Great Teacher for all living beings, a Great Eye for them, a Great Pillar, a Great Helmsman, a Great Field of Plenty.” (MW vol 2, Opening of the Eyes, pg 77)

“The doctrines that the Buddha taught over a period of fifty years number eighty thousand…The eight years during which he preached the Lotus Sutra he called the time when he ‘now must reveal the truth’. Thus Taho Buddha came forth from the earth to testify that ‘All that you have expounded is the truth,’ and the Buddhas that are emanations of the Original Buddha gathered together and extended their tongues up to the Brahma-heaven in testimony.” (MW vol 2, Ibid, pg 79)

“The Buddhas of the ten directionss gathered in assembly, Shakyamuni Buddha announced that ‘all of these are emanations of my being.” (MW vol 2, Ibid, pg 141)

“When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni.” (MW vol 2, Ibid, pg 149)

“Since the Buddha of the Juryo chapter is revealed as the eternal Buddha, it follows that the great bodisattvas such as Monju and Miroku and the great bodisattvas from other realms are in fact disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 150)

“All these beings are discples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, it goes without saying that their disciples must be disciples of Shakyamuni. And of course the various decties of the sun, moon and stars, who have dwelt in the world from countless ages in the past must likewise be disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 152)

“The Lotus Sutra is nothing other than a scripture that reveals that Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku-jintengo.” (MW vol 2, Letter to the Priests of Seicho-ji, pg 268)

“…but Shakyamuni [by bestowing upon us the character myo] has granted us as many benefits as if we ourselves had fulfilled all the practices of the six paramitas. This precisely accords with his statement, “Now this threefold world is all my domain, the living beings in it are all my children.” (MW vol 3, Letter to Nichimyo Shonin, pg 48-49)

“Now the votaries of the Lotus Sutra are the children of Shakyamuni Buddha.” (MW vol 3, Ibid, pg 49)

“All that you (Shakyamuni Buddha) have expounded is the truth.” (MW vol 3, Ibid pg 51)

“The Lord Shakyamuni assembled Taho Buddha as well as the other Buddhas, who were his own emanations, from throughout ten directions and left one great medicine, the five characters of Myoho renge Kyo-for the people of the Latter Day.” (MW vol 3, The Munadala of the Mystic Law, pg 58)

“Lord Shakyamuni treasured this Gohonzon in mind… He revealed it in the Juryo chapter…” (MW vol 3, Reply to Nii-Ama, pgs 64-65)

In the Selection of the Time, directly under the title, it is written:

“Nichiren, disciple of Shakyamuni Buddha”.

“Yet it was not I, Nichiren who made these important pronouncements. Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body. And at having personally experienced this I am beside myself with joy.” (MW vol 3, Ibid, pg 171)

“Shakyamuni Buddha, the World Honored One, declared, ‘I am the foremost throughout the threefold world.’” (MW vol 3, Ibid, pg 176)

“When I was about to be beheaded, the Lord Buddha Shakyamuni took my place.” (MW vol 3, The Supremacy of the Law, pg 199).

“However, they are alike in that they all abandoned Shakyamuni Buddha,” and in the next paragraph it states, “If there is anyone among my followers who is weak in faith and goes against what I, Nichiren, say, he will meet the same fate as did the Soga family.” (MW vol 3, The Supreme Leader of the World, pg 237)

“I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha and the gods of the sun and moon.” (MW vol 3, Ibid)

“Our teacher, Shakyamuni Buddha.” (MW vol 4, The Learned Shan-wu-wei, pg 64)

“They are monks and nuns by virtue of the Lord Shakyamuni.” (Ibid, pg 65)

“There are three reasons why Shakyamuni Buddha rather than any of the other Buddhas has a relationship with all the people of the world of the saha world. First of all, he is the World Honored One, the soverign of all the people of this saha world…

The second reason is that Shakyamuni Buddha is the father and mother of all the persons in the saha world. It is proper that we should first of all pay filial respect to our own father and mother…

The third reason is that Shakyamuni is the original teacher of all persons in the saha world.” (Ibid, pgs 65-66)

“Yet Shakyamuni Buddha entered this saha world of ours with the title Nonin, ‘He Who Can Forbear.’ He is so called because he does not berate its people for the slanders they all commit but shows forbearance toward them.

“These, then, are the special qualities possesed by Shakyamuni Buddha, qualities that the other Buddhas lack,” (Ibid, pg 68)

“I [Shakyamuni] alone can save them.” (Ibid, pg 69)

“For this reason, all the persons in this saha world of ours, if they detest the sufferings of birth and death and wish to have an object of veneration to which they can pay respect, should first of all fashion images of Shakyamuni Buddha… and make these their object of worship.” (Ibid, pg 69)

“Shakyamuni Buddha our father and mother, who is endowed with the three virtues of soverign, teacher and parent, is the very one who encourages us, the people driven out by all the other Buddhas, saying, ‘I alone can save them’. The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha!” (Ibid, pg 71-72)

“I, Nichiren have indeed written it by letting my soul (tamashii) dipped in ink flow forth. The very intention (heart) of the Buddha is the Lotus Sutra; the soul of Nichiren is nothing other than Namu Myoho renge kyo. Chan-jan explains, ‘It takes [the Buddha] of Far-reaching Lifespan revealed as the Original Buddha to be its life’ For Lady kyoo, misfortunes will into fortune. By all meansput forth your mind of faith and pray to and think on this Gohonzon. What can not be accomplished? There can be no doubt that ‘fulfilling those vows will be like a clear, cool pond satisfying the thirsty’ and there will be ‘peace and security in the present world and a good place in the next.” — Reply to Kyoo [KHK Translation]

“All that you [Shakyamuni Buddha] have expounded is the truth.” (MW vol 4, Teaching, Practice and Proof, pg 120)

“Answer: One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of Teachings Lord Shakya of the Original Doctrine as the Object of Worship.” — Repaying Debts of Gratitude [KHK Translation]

“Our merciful father, Lord Shakyamuni, said ‘Rely on the Law and not upon persons.” (MW vol 5, A Sage and an Unenlightened Man, pg 65)

“In the same volume in the Lotus Sutra, the Buddha says, ‘for the sake of the Buddha way I have in countless different lands from the begining until now widely preached various sutras, but among them this Sutra is foremost.’ This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans.” (Ibid, pg 77)

“I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the Law.” (MW vol 5, A Sage and an Unenlightened Man, pg 107)

“When Shakyamuni Buddha in the clouds above the Sacred Mountain, in the mists of Eagle peak, summed up the essence of the doctrine and entrusted it to the bodhisattvas of the earth, what do you suppose that teaching was? It was nothing other than these five characters, the essential law;” (Ibid, pg 110)

“I Nichiren, humble person though I am, have recieved Lord Shakyamuni’s royal command and come to this country of Japan.” (MW vol 5, The Pure and Far Reaching Voice, pg 143)

“Shakyamuni Buddha is the lord of all buddhist teachings, the leader and teacher of all human beings.” (Ibid, pg 143)

“And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha’s intent; it is his voice set down in written word.” (Ibid, pg 147)

“Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra you should consider that you are beholding the living body of the Buddha Shakyamuni.” (Ibid, pg 147)

“However the Buddha recognizes each character as a golden Lord Shakyamuni. This is the meaning of the statement that ‘[one who is able to hold this Sutra] thereby holds the Buddha’s body’. Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164)

“‘The Son of Heaven utters not a single word in vain’ and ‘the words of the Dharma King contain no falsehood’. A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely!” (MW vol 5, Good Fortune in This Life, pg 185)

“Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

“Shakyamuni, the Lord of Teachings, is the foremost sage in the saha world.” (Ibid, pg 199)

“As we see from these passages of scripture, Shakyamuni, with his Buddha eye, observed the situation that would prevail at the begining of the Latter Day of the Law. If, when the age has arrived, there were to be no persons of the type the Buddha describes then the World-Honored One would be guilty of false and baseless talk. [And if that were to be the case, then] who would put faith in the theoretical and essential teaching of the Lotus Sutra, and in the doctrine of the eternally inherent Buddha Nature.” (MW vol 6, Reply to Lord Hakiri Saburo, pg 40)

“In this way, Shakyamuni Buddha cited his own practice in the past to encourage and hearten (The Votary of the Lotus Sutra).” [Ibid pg 42]

“Shakyamuni summoned the four bodhisattvas and entrusted them with the five characters of Myoho renge Kyo.” (MW vol 6, Rebuking Slander of the Law, pg 60)

“We see from the Sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the Lord of Teachings, since the remote past.” (Ibid, pg 62)

Nichiren quotes Miao-lo, referring to the relationship of the bodhisattvas of the Earth to Shakyamuni as follows;

“The sons will disseminate the Law of the Father.” (Ibid, pg 62)

“The Shakyamuni of the Juryo Chapter has never been depicted in any mountain temple or monastery anywhere.” (Ibid, pg 63)

“The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha.”

(MW vol 6, Letter To Ichinosana Nyudo, pg 99)

“Shakyamuni Buddha is the Parent of all living beings in this world.” (Ibid, pg 100)

“The Lord Buddha Shakyamuni is the enlightened teacher for all living beings in the country of ours. It is thanks to our teacher that we can understand who our parents are. It is owing to Shayamuni that we can distinguish black from white.” (Ibid, pg 100)

“It will be hard indeed to find anyone who can preach the Lotus Sutra just as it teaches in the Latter Day of the Law of Shakyamuni Buddha.” (MW vol 6, Three Tripitaka Masters, pg 118)

“The Tathagata Shakyamuni, seated in the tower adorned with seven kinds of precious gems, entrusted the five characters of Myoho renge Kyo to Takahashi Nyudo.” (MW vol 6, Reply to Takashi Nyudo, pg 124)

“Were it not for Shakyamuni, the lord of teachings, how could such blessings as these be bestowed.”

“The Hokke [Lotus] sect is the sect founded by Shakyamuni.” (MW vol 6, How Those Initially Aspiring to the Way Can Attain Buddhahood, pg 175)

“Therefore [the sect based on] the Lotus Sutra is known as the Buddha-founded sect and is also called the Hokke Sect.” (Ibid, pg 175)

“The various other sects were founded by bodhisattvas or teachers in the period after the Buddha had entered Nirvana. Should we now turn our backs upon the Buddha’s decree and follow the sects established by the bodhisattvas and teachers? Or should we ignore the words of the bodhisattvas and teachers and follow the sect established by the Buddha.” (Ibid, pg 176)

“Now the Latter Day of the Law, is the time when the seven characters of Namu Myoho renge kyo-the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who had achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others is to propogate-will alone spread throughout the country.” (Ibid, pg 187-188)

“The messenger of the Lord Buddha Shakyamuni has twice been paraded through the street.” (MW vol 6, A Father Takes Faith, pg 242).

“Because Shakyamuni expounded the Lotus Sutra in order to repay the debt of gratitude he owed to his father and mother, Taho Buddha, who had come from the land of treasure purity, praised him as a Buddha of true filial piety. And the Buddhas of the ten directions assembled and declared him to be the most filial among all the Buddhas.” (MW vol 6, On Filial and Unfilial Conduct, pg 290)

“Therefore, the words of this Sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this Sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered.” (MW vol 7, On Prayer, pg 34)

“The various Buddhas [other than Shakyamuni], since they are known as World Honored One, may be regarded as Sovereigns. But since they do not make their appearance in this saha world, they are not teachers. Nor do they declare that ‘…the living beings in it (this threefold world) are all my children’. Thus, Shakyamuni Buddha alone fulfills the three functions of sovereign, teacher and parent.” (Ibid, pg 43)

“Answer: Shakyamuni Buddha became enlightened to this lotus that is the entity of the Mystic Law numberless major world system dust particle kalpas in the past, and in age after age and lifetime after lifetime, declared that he had attained the way and revealed the fundamental principle he had realized with his enlightened wisdom.” (MW vol 7, The Entity of the Mystic Law)

“In this passage, Shakyamuni Buddha explains that he is entrusting to the Bodhisattvas of the Earth, his original disciples, the five characters of Myoho renge Kyo which is the essence of the Lotus Sutra. Shakyamuni, who attained enlightenment countless Kalpas in the past, says elsewhere, ‘By now the original vows that I made have already been fulfilled. I have converted all living beings and caused them to enter the Buddha way’…This passage represents the ultimate purpose for which Shakyamuni appeared in the world, the secret Law that he attained in the place of meditation.” (Ibid, pg 70)

“In the Latter Day of the Law, other than the envoy of the Thus Come One, there can be no one who understands and produces this passage as proof of the Lotus of the Entity.” (Ibid, pg 70)

“The way in which the Lotus emerges from the muddy water is used as a metaphor to explain that when the Thus Come One joins the multitude of listeners, seats himself on a lotus in the same manner as the various bodhisattvas and expounds on the unsurpassed wisdom of the Thus Come One and on the enlightened state of purity, the various voice heavens, hearing this, are able to obtain the secret storehouse of the Thus Come One. Second, the words Myoho renge signify the lotus opening up. (This is a metaphor explaining that) ordinary beings, though exposed to the Mahayana teachings, are timid and fearful in mind and incapable of taking faith in them. Therefore the Thus Come One ‘opens’ or reveals his Dharma body in its purity and wonder, awakening in them the mind of faith.” (Ibid, pg 71-72)

“In the entire land of Jambuduipa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. How could such an image fail to appear now.” (MW vol 7, The Unmatched Fortune of the Law, pg 160)

“However, later seeking and entering the deep cave, you see a single hermitage. The voices of the reading and reciting of the Hokekyo echo against blue heaven and the words of discussing the doctrine of the One Vehicle are heard in the midst of the mountains. Informing [them, of your presence and requesting] admittance, you enter the chamber, place your mother’s bones before the Master of Teachings Lord Shakya, cast your five limbs to the ground, press your palms together, and opening your two eyes, look up to the Holy Face: joy overflows your body and the pain of your heart suddenly ceases.”(On forgetting Ones Copy Of The Lotus Sutra, NOPPA Translation)

“But he reveres Shakyamuni Buddha and puts his faith in the teaching of the Lotus Sutra. Hence he is like a snake that grips a jewel in its mouth, or a dragon that bears sacred relics on its head. A wisteria vine by Twining around a pine, may climb a thousand meters into the air and a crane, because it has wings to rely upon, can travel ten thousand miles. It is not their own strength that allows them to do these things.” (MW vol 7, On The Urobon, pg 172-173)

"With regard to the statue of Shakyamuni Buddha you have made, in fact you have made and revealed the Buddha of three thousand realms in a single moment of life, which since time without beginning had never been revealed! I am eager to go at once and face it. This is what is meant by the words “The Buddhas wish to open the door of Buddha wisdom to all living beings,” and “In truth the time since I attained Buddhahood [is extremely long].”(Concerning the Statue of Shakyamuni Buddha Made by Toki)

"And yet there are some teachers who deprecate Shakyamuni and pay reverence to the Thus Come One Mahāvairochana, or some teachers who declare that one cannot establish a connection leading to Buddhahood with Shakyamuni, but can establish such a connection with Amida. Other teachers support the Shakyamuni of the Hinayanateachings, the Shakyamuni of the Flower Garland Sutra, or theShakyamuni of the theoretical teaching of the Lotus Sutra. All these teachers and their supporters who forget [the] Shakyamuni [of the “Life Span” chapter] and choose some other Buddha instead are like PrinceAjātashatru, who killed his father, King Bimbisāra, and, turning against Shakyamuni, became a patron of Devadatta." (Choosing the Heart of the Lotus Sutra)

"...and all the beings of the threefold world, following their example, acknowledged themselves as followers of Shakyamuni.

Moreover, when I examined how long the various Buddhas had spent accomplishing the practice needed to become a Buddha and how long Shakyamuni had done so, I found that some of the other Buddhas had spent three asamkhya kalpas or five kalpas, but that ShakyamuniBuddha had been in the sahā world since major world system dust particle kalpas in the past, a great leader who made it possible for all people to establish the connections needed to attain Buddhahood...." (

Therefore we owe a great debt of gratitude to this Shakyamuni Buddha, a debt more weighty than the great earth, broader than the sky, and higher than the heavens. When it comes to such a Buddha as this, both sovereigns, ministers, and common people should honor him more highly than they do their own fathers or mothers, should pay him greater reverence than they pay to the gods. And if they do that much, then even if they should commit some grave offense, heaven will protect them and will not cast them aside, and the earth will not display anger toward them." (ibid)

"Shakyamuni Buddha is like the one moon in the sky, and the various other Buddhas, bodhisattvas, and beings are like the reflections floating on ten thousand different bodies of water. Thus a person who fashions a single image of Shakyamuni Buddha is in effect making images of all the Buddhas of the worlds in the ten directions." ("The Buddha Statue Fashioned by Nichigen-nyo)

"Shakyamuni Buddha has declared, “Now this threefold world is all my domain, and the living beings in it are all my children. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others.” For this reason, Shakyamuni acts as the sovereign for all the living beings in this country of Japan, as their teacher, and as their parent.

The seven reigns of the heavenly deities, the five reigns of the earthly deities, and the ninety reigns of human rulers of Japan—all these deities and rulers have been followers of Shakyamuni Buddha, to say nothing of the retainers of these deities and rulers. All the land of this present-day country of Japan, its mountains and rivers, its oceans, its plants and trees are all the treasures of Shakyamuni Buddha. There is not a single jot of them that belongs to the Buddhas of other worlds such as Medicine Master or Amida. Moreover, the heavenly deities, the earthly deities, and the ninety reigns of human sovereigns of Japan, along with the common people, the cows and horses, and in fact every living being that is born, is a child of Shakyamuni Buddha, the lord of teachings. In addition, the fact that the heavenly and earthly deities, human rulers, and the common people of Japan can make the proper distinctions regarding heaven and earth, water and fire, parents, sovereign, men and women, wives and children, black and white, is due entirely to the fact that Shakyamuni Buddha, the lord of teachings, has been their teacher. It is in no way due to the teachings of any of the other Buddhas such as Medicine Master or Amida." (Condolences on a Deceased Husband)

"Moreover, now when everyone else in Japan has abandoned Shakyamuni Buddha, what roots of goodness from the past, I wonder, account for your believing in the Lotus Sutra and Shakyamuni Buddha,..." (The Eighth Day)

"The oral tradition says that the Buddha can become grass and trees. This means that the Shakyamuni Buddha of the “Life Span” chapter can manifest himself in grass and trees. The Lotus Sutra speaks of “the Thus Come One’s secret and his transcendental powers.” There is nothing in the entire realm of phenomena that is not the manifestation of the Thus Come One Shakyamuni." (The Enlightenment of Plants)

These passages from the Gosho are crystal clear. Eternal Shakyamuni Buddha is our original teacher to whom Nichiren’s reverence knows no bounds. Why do the Taisekaji sects fail to embrace the Lotus Sutra and Nichiren’s words? Could it be that the Devil of the Sixth Heaven has replaced Shakyamuni Buddha in their minds? This delusion, in the minds of these men, can be demonstrated by their behaviors:

“They will tear off the first part of the Sutra and stick it on the end, tear off the end and put it at the begining, put the end and the begining in the middle and the begining at the middle or end. You must understand that these evil monks are the companions of the devil.” (MW vol 2, Opening Of The Eyes, pg 1 180)

Their causes are revealed:

“There is a difference if one chants the daimoku while acting against the intent of this Sutra.” (MW vol 3, The Fourteen Slanders, pg 207)

“Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164).

and their effects:

“Unfilial children however are not allowed to succeed their parents.” (MW vol 3, Letter to Nichinyo, pg 49);

How can this be remedied?:

“In the same way, one who chants the daimoku as the Lotus Sutra teaches will never have a twisted mind.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

“Those who seek the truth of Buddhism, however, should reject one sided views whether they are of their own sects or other sects and should not treat others with contempt.” (MW vol 2, Opening Of The Eyes, pg 167)

“One should use the Sutras as his eyes and give precedence to the wisdom of the Buddha. Surely however, if this standard is made clear people will become enraged and harbor indignation in their minds. Let them do as they will. What matters most is that we honor the Buddha’s command. As a rule people in the world value what is distant and despise what is near, but this is the conduct of the ignorant. Even the distant should be repudiated if it is wrong, while that which is near should not be discarded if it accords with the truth. Even though people may revere (their predecessors doctrines), if those doctrines are in error, how can we employ them today”. (MW vol 4, Reply to Hoshina Goro Taro, pg 42-43)

These passages constitute a Buddhist doctrine, the second most important Buddhist doctrine of Nichiren Lotus Sutra Buddhism.

There are ~ 200 additional passages that support our assertions.

Daisaku Ikeda and the Dalai Lama are in for a big surprise

"It is owing to their great slander of the Law that the final moments of persons held to be wise and enlightened fall short of their expectations." - Nichiren

Nichiren predicts Drone Warfare

"[The generals in a tumultuous age] develop strategy behind drawn curtains, and victory is decided thousands of miles away [from the field of battle]." 

Daisaku Ikeda or Nichiren?

 "The Latter Day is the focus of the Lotus Sutra, and Nichiren is the focus of the Latter Day." -- Nichiren

The Moment of Death in Nichiren's Thought by Dr. Jacqueline Stone

 http://www.hbsitalia.it/public/materiale/j_stone3.pdf

Who might these ignorant people be in this modern age?

"Ignorant and simple-minded people have failed to look to the clear, correct dictates of the sutras and have vainly believed instead in the secret transmissions that have been orally handed down from master to disciple. Though they claim to be practicing the prayer of the 'Secret Law,' there is no real proof of its efficacy." - Nichiren

Putting Filth in the Precious Jar

 "I have long been recommending that Nichiren Buddhists familiarize themselves with the basic and universal values of Buddhism expressed in the Dhammapada." -- Rev. Ryuei

"I recommend you study the Dhammapada and apply it to your life." -- Rev. Tsuchiya

"Purna was berated for being the kind who would put filth [Hinayana] in a precious jar [the people]." -- Nichiren

The Human Revolution and New Human Revolution is NOT the Lotus Sutra of the modern age

"When, based on the sutras, I speak in general terms of such matters, only I, of all the 4,994,828 men and women in Japan, am thought strange, and the other 4,994,827 persons all regard me as their enemy. Strangely enough, they do not follow Shakyamuni, who is their sovereign, teacher, and parent. What is more, they curse and strike me, drive me away, and, by resorting to slander, cause me to be sentenced to exile or execution. It is the way of the world that the poor fawn upon the rich, the lowly revere the noble, and the few follow the many. So even those persons who chanced to put their faith in the Lotus Sutra are intimidated by society and fear others, and many of them fall into hell. This is most pitiful.

But, perhaps because of Nichiren’s ignorant outlook or some past karma, when I read the statements that “the Lotus is the foremost,” that “among the sutras I have preached, now preach, and will preach, this Lotus Sutra is the most difficult to believe and the most difficult to understand,” and that “I am the only person who can rescue and protect others,” I take them to be the golden words of the Thus Come One himself. They are not my own words at all.

The people of today, however, believe the pronouncements of their own teachers to be the golden words of the Thus Come One. Thus they place such pronouncements on the same level as the Lotus Sutra, considering the two to be of equal authority; or they regard these teachings as superior to the Lotus Sutra; or they reason that though their teacher’s pronouncements are inferior they are well suited to the capacity of the people."

Rebirth-reincarnation-transmigration and Ichinen Sanzen

Nichiren uses the terms rebirth, reincarnation, and transmigration synonymously, though technically, rebirth is the transmigration of body and mind while reincarnation is the transmigration of body and soul. Provisional Buddhism does not teach soul. However, Lotus Sutra Buddhism encompasses not only Two Truths (Temporary Existence or body and Non-substantiality or mind) but Three Truths (body, mind, and soul or entity). Let me explain. Newborn baby Joel has a certain appearance, nature, and essence (or entity). Old man Joey has a totally different appearance and nature (body and mind) than newborn Joey. However, one can not say that newborn Joey is not old man Joey. This thread that connects newborn Joey with old man joey is Joey's essence or entity. It is Namu Myoho renge kyo. It is the entity of Joey that transmigrates unchanged bringing along with it remnants (or karma) of Joey's appearance and nature. "Joey's" appearance and nature from lifetime to lifetime differs even more than the difference from newborn Joey and old man Joey in one particular lifetime.* The reason for this is that "Joey's" appearance and nature from one lifetime to the next is not only determined by "Joey's" karma (remnants) brought along by his entity but the DNA of his parents and the environment to which he is born. 

Proof of what I say is that Nichiren likened our essence or entity to soul:

"I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Namu-myoho-renge-kyo." - Reply to Kyo

The main determinant of Joey's appearance and nature from lifetime to lifetime is the World (Realm or Realms)** to which Joey gravitates and the intensity/determination (ichinen) of Joey's thoughts, words, and deeds (karma) in the several realms in which Joey habitually returns. For example, if Joey habitually returns to the Worlds of Hell and Animality with the intensity and consequences of one as Hitler, he might be reborn as a centipede or cockroach. Fortunately few live in the Worlds of Hell and Animality with the intensity and consequences of a Hitler. Therefore, most people reincarnate with little such drastic change in their appearance and nature.

Those who habitually gravitate to the Worlds of Bodhisattva and Buddha (great compassion and wisdom) and who live in these Worlds with great determination and intensity decide to where they return.

*Another even more extreme example is the difference in appearance and nature between a particular blue whale zygote and an adult blue whale (TALK ABOUT DIFFERENCE). Yet again, one can not say that a particular blue whale zygote and blue whale adult is not one particular blue whale despite the vast change in appearance and nature.

** The Ten Worlds and Three Thousand Worlds in a Momentary Existence of Life:

In this Latter Day it is Namu Myoho renge kyo and Gohonzon. This is Actual Ichinen Sanzen, 3000 Worlds in a Moment of Life is Theoretical Ichinen Sanzen.

Theoretical Ichinen Sanzen:

Three Thousand Realms (or Worlds) In a Momentary Existence of Life 

Each of the Ten Realms [Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Self Realization, Bodhisattva, and Buddha] is manifest from moment to moment and contains Ten Realms which are latent. This makes One Hundred Realms. Each of the One Hundred Realm contains Ten Factors (appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end). This makes One Thousand Realms. Each Realm also contains the Three Principles of Individuation [the Realm of the Individual, the Realm of the Society of Beings and the Realm of the Environment. This makes Three Thousand Realms. 

In general, a Bodhisattva [selfless being] manifests primarily Bodhisattva from moment to moment and always quickly returns to Bodhisattva when manifesting one of the other realms. The Bodhisattva has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of a Bodhisattva. Both the society or collection of beings in which the Bodhisattva resides and the environment [land] of the Bodhisattva manifest predominantly the Realm of Bodhisattva. 

In general, a cat manifests primarily Animality from moment to moment and always quickly returns to Animality when manifesting one of the other realms. The cat has the Appearance, Nature, Entity, Power, Influence, Cause, Condition, Latent Effect, Manifest Effect, and Consistency from Beginning to End of an animal. Both the society or collection of beings in which the cat resides and the environment of the cat manifest predominantly the Realm of Animality. 

A Bodhisattva will manifest Animality for periods of time when, for example, he experiences the urge to sleep or defecate. A cat will manifest Bodhisattva for periods of time when, for example, it acts selflessly towards its kittens or its owner. 

Tientai asserted that every being has the potential to elevate its central life tendency [or the Realm or Realms to which it gravitates] through the principle of Ichinen Sanzen. For example, a cat can create the causes and conditions for Bodhisattva by either very strongly [for a moment] or habitually acting selflessly. Intent, according to Tientai, is far less important than actuality or suchness in elevating [or lowering] one's central life tendency. 

The practice advocated by Tientai was meditation directed towards perceiving the Three Thousand Realms In a Momentary Existence of Life. He recited the title of the Lotus Sutra ten thousand times a day for his personal practice but since the time and the people's capacity were not ripe for the widespread propagation of the principle practice of the Lotus Sutra, he refrained from advocating this practice for others. 

Actual Ichinen Sanzen:

Nichiren Daishonin taught Actual Ichinen Sanzen or one moment of exceptionally profound faith and joy in Namu Myoho renge kyo and its continuous recollection is itself Buddhahood.

More on Ichinen Sanzen:

In This Latter Age, People Principally Cycle through the Lower Six Worlds.

Question: How can that be? Tientai describes Three Thousand Worlds In a Momentary Existence of Life [Ichinen Sanzen]?

Answer: Ichinen Sanzen is a “non-random generator” but appears to the unenlightened as a random generator. From moment to moment, any one of the Three Thousand Worlds may manifest but not randomly. This is akin to the non-random generator of a slot machine which appears to the slot player as random. The slot machine, like Ichinen Sanzen, is set for most pulls [moments] to lead to no return on the money (Hell), little return on the money (Hunger, Animality, Anger, Tranquility, and Rapture), some return on the money (Learning and Self Realization), a small jackpot (Bodhisattva), and the super jackpot (Buddha). We set the non-random generator of Ichinen Sanzen though our thoughts, words, and deeds, just as the engineer sets the non-random generator of the slot machine with his knowledge of physics. The functioning of the non-random generator of our Three Thousand Worlds from moment to moment is determined by the Law of Myoho renge kyo [cause and effect] while the functioning of the non-random generator of the slot machine is determined by the Law of physics.

It is as rare to continuously hit the super jackpot pull after pull as it is to continuously manifest Buddhahood from moment to moment. However, one may continuously hit the super jackpot if one has a powerful properly configured electromagnetic device attached to the slot machine which alters the generator of the machine [making it always come up super jackpot]. In like manner, chanting Namu Myoho renge kyo with a correct faith can alter the generator of Ichinen Sanzen so many or all of our life moments come up Buddhahood. Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra is an example of one who has manifested Buddhahood since the infinite past. Nichiren Daishonin also strung together many moments of Buddhahood which will carry over into the next life. We too are able to string together many moments of Buddhahood through a correct faith and practice of the Lotus Sutra. 

Nichiren explains the Buddhist concepts of Twelve Linked Causation and Transmigration

"Question: What is the twelve-linked chain of causation as it applies to the process of transmigration?

Answer: The first link is ignorance. The Dharma Analysis Treasury says: “The state resulting from past delusion is ignorance.” That is to say, ignorance represents the earthly desires of love and craving that one gave rise to in the past. Thus a son may conceive hatred for his father and love for his mother, or a daughter may conceive hatred for her mother and love for her father, as described in the ninth volume of Dharma Analysis Treasury.

The second link is action. Dharma Analysis Treasury says: “The various deeds carried out in the past are called action.” That is, the deeds or karma one has created in the past are called action. There are two kinds of karma. The first is “karma leading to rebirth,” that is, karma that determines what realm of existence we will be reborn into. The second is “completing karma,” which represents all the karma not included in the above category. It is past karma that determines such things as whether one will break a leg or cut a finger. This is completing karma.

The third link is consciousness. Dharma Analysis Treasury says: “Consciousness is the one of the five aggregates that is crucial in the forming of life.” The five aggregates are already present when the child is in the mother’s body. The five aggregates are form, perception, conception, volition, and consciousness. They are also known as the five components.

The fourth link is name and form. Dharma Analysis Treasury says: “What precedes the six sense fields is name and form.”

The fifth link is the six sense fields. Dharma Analysis Treasury says: “After the eyes and other organs are produced, but before the three elements of perception,1 the six sense fields come into being.” The six sense fields are the activities, or output, of the six sense organs, the eyes, ears, nose, tongue, body, and mind.

The sixth link is contact. Dharma Analysis Treasury says: “In the process of perception, the stage before there is any awareness of whether the perception is pleasing, unpleasing, or neutral, is known as contact.” This is the stage in which one does not yet understand that fire is hot, that water is cold, or that a knife is something that can cut a person.

The seventh link is sensation, or perception. Dharma Analysis Treasury says: “The stage before any inordinate desire exists is called sensation.” At this time one understands that a thing is hot or cold, but has not yet experienced any sexual desire.

The eighth link is desire. Dharma Analysis Treasury states: “The craving for material goods or sexual satisfaction is called desire.” This refers to the time when one desires a woman and has feelings of sexual desire.

The ninth link is attachment. Dharma Analysis Treasury says: “Because one hopes to acquire various objects, one races here and there in search of them, and this is called attachment.” This means that while one is in this present life, one pursues worldly affairs and is greedy tograsp and acquire things that belong to others.

The tenth link is existence. Dharma Analysis Treasury states: “Existence means that one performs karmic actions that will determine the kind of fruit, or state of existence, that one will have at one’s next birth.” That is, existence here refers to the carrying out of karmic actions that will lead to one’s receiving life once more in a future existence.

The eleventh link is birth. Dharma Analysis Treasury says: “Birth refers to the receiving of life in one’s next existence.” This refers to the time when one receives life in a future existence and enters the womb of one’s mother.

The twelfth link is aging and death. Dharma Analysis Treasury says: “Until one reaches the stage of sensation in one’s future existence, one is subject to aging and death.” To be subject to birth, aging, and death means that one suffers the anxieties and distress of aging and death.

Question: How do the twelve links in the chain of causation apply to the three realms of past, present, and future and the two categories of cause and effect?

Answer: Ignorance and action represent two causes in a being’s past existence. Consciousness, name and form, the six sense organs, contact, and sensation represent five effects that appear in a being’s present existence. Desire, attachment, and existence represent three causes appearing in a being’s present existence. Birth and aging and death represent two effects that will appear in a being’s future existence.

I will summarize these as follows: two causes in the past (ignorance, action), five effects in the present (consciousness, name and form, the six sense organs, contact, sensation), three causes in the present (desire, attachment, existence), and two effects in the future (birth, aging and death).

Question: How does the twelve-linked chain of causation operate when it applies to the process of transmigration?

Answer: Ignorance is the condition that causes or brings about action, action brings about consciousness, consciousness brings about name and form, name and form bring about the six sense organs, the six sense organs bring about contact, contact brings about sensation, sensation brings about desire, desire brings about attachment, attachment brings about existence, existence brings about birth, and birth brings about the anxieties and distress of aging and death.

Thus it is that one transmigrates through the sea of the sufferings of birth and death. This is how one comes to be an ordinary mortal.

Question: How does one go about wiping out the twelve-linked chain of causation, thereby attaining emancipation?

Answer: Wipe out ignorance and action will be wiped out. Wipe out action and consciousness will be wiped out. Wipe out consciousness and name and form will be wiped out. Wipe out name and form and the six sense organs will be wiped out. Wipe out the six sense organs and contact will be wiped out. Wipe out contact and sensation will be wiped out. Wipe out sensation and desire will be wiped out. Wipe out desire and attachment will be wiped out. Wipe out attachment and existence will be wiped out. Wipe out existence and birth will be wiped out. Wipe out birth and this will wipe out the anxieties and distress of aging and death. This is how one wipes out the chain of causation, thereby attaining emancipation. This is how the Buddha frees himself from earthly desires.

In my view, persons who are in the intermediate state between death and a new life are not affected by all of the links in the twelve-linked chain of causation. Likewise, beings in the heavenly realm are not affected by all of them. And likewise, beings in the world of formlessness are not affected by all of them." (On the Principle of Three Thousand Realms in a Single Moment of Life)

The Lotus Sutra and (More) Nichiren on Transmigration

The Lotus Sutra reads, "The true aspect of all phenomena [can onlybe understood and shared between Buddhas. This reality consists ofthe appearance, nature . . . and] their consistency from beginning toend." The "Life Span" chapter states, "It has been immeasurable,boundless [hundreds, thousands, ten thousands, millions of nayutas ofkalpas] since I in fact attained Buddhahood." In this passage, "I"refers to all beings in the Ten Worlds. Because all beings of the TenWorlds are inherently Buddhas, they dwell in the pure land.The "Expedient Means" chapter reads, "These phenomena are part of anabiding Law, [and] the characteristics of the world are constantlyabiding." Since it is the way of the world that birth and death areeternally unchanging characteristics of life in the three existencesof past, present, and future, there is no need to grieve or to besurprised. The single word "characteristic" represents the eightcharacteristics, or phases, of the Buddha's existence. Even theseeight phases do not transcend the two words birth and death. To beenlightened in this way is referred to as the attainment ofBuddhahood in one's present form by the votaries of the LotusSutra."(Hell Is the Land of Tranquil Light)

"The sufferings of birth and death are nirvana" exists only inrealizing that the entity of life throughout its cycle of birth anddeath is neither born nor destroyed. The Universal Worthy Sutrastates, "Without either cutting off earthly desires or separatingthemselves from the five desires, they can purify all their sensesand wipe away all their offenses." Great Concentration and Insightsays, "The ignorance and dust of desires are enlightenment, and thesufferings of birth and death are nirvana." The "Life Span" chapterof the Lotus Sutra says, "At all times I think to myself: How can Icause living beings to gain entry into the unsurpassed way andquickly acquire the body of a Buddha?" The "Expedient Means" chaptersays, "The characteristics of the world are constantly abiding."Surely such statements refer to these principles. Thus what is calledthe entity is none other than Namu-myoho-renge- kyo."(Sufferings Of Birth and Death are Nirvana)

"For example, Shakyamuni Buddha once ascended to the heaven of thethirty-three gods to fulfill his obligations to his deceased mother. But because of the Buddha's transcendental powers, with the exception of the Venerable Maudgalyayana, no one in the entire land of Jambudvipa was aware of it. Thus, even though Buddhism is before their very eyes, if people lack the proper capacity, it will not be revealed, and if the time is not right, it will not spread. This is a principle of nature. It is as if, for instance, the tides of the ocean were ebbing and flowing in accordance with the time, or themoon in the heavens were waning and waxing." 

"Shakyamuni Buddha, the lord of teachings, treasured this Gohonzon in his heart for numberless major world system dust particle kalpas, and even after he appeared in this world, he did not expound it until more than forty years after his first preaching. Even in the Lotus Sutra he did not allude to it in the earlier chapters of the theoretical teaching. He began things in the "Treasure Tower" chapter, he revealed it in the "Life Span" chapter, and he brought things to a close in the "Supernatural Powers" and "Entrustment" chapters."(Reply to Niiama)

Thus we are not aware of the phases of life and death because appearance and nature, the way in which we quantify and qualify phenomena, change so radically between life and death, much more so than the union of microscopic egg and sperm becoming a great blue whale. Even Kirlian photography, infrared cameras, gamma ray detectors, Bodhisattvas of the Kegon or Mahavarochaina Sutra etc. are not adequate to see the appearance and nature through the phases of life and death. A Buddha with a Buddha sees these things and one day we may have the technology to see the appearances.

"Transmigrating" is used in the Lotus Sutra to describe the process of change from life to death:

"Transmigrating in the six states of existence,

They suffer the utmost misery.

Received into the womb in minute form,

Life after life they ever increase and grow,

Poor in virtue and of little happiness.

They are oppressed by all the distresses;

They have entered the thickets of heretical views,

such as 'existence' or 'non-existence' ;

Relying on these (false) views,

Altogether sixty-two,

They are deeply attatched to these false laws,

Firmly holding unable to give them up,

Self-sufficient and self-inflated,

Suspicious, crooked, and faithless in mind;

During thousands and milliards of kalpas

They have not heard the name of the Buddha,

Nor have they heard the True Law;" (Lotus Sutra Chapter 2, Expedient

Means)

"The Benevolent Kings Sutra states: "If persons destroy the teachings of the Buddha, they will have no filial sons, no harmony with their six kinds of relatives, and no aid from the heavenly deities and dragons. Disease and evil demons will come day after day to torment them, disasters will descend on them incessantly, and misfortunes will dog them wherever they go. And when they die, they will fall into the realms of hell, hungry spirits, and animals. Even if they should be reborn as human beings, they will be destined to become soldiers or slaves. Retribution will follow as an echo follows a sound, or a shadow follows a form. Someone writing at night may put out the lamp, but the words he has written will still remain. It is the same with the effect of the deeds we perform in the threefold world."

The second volume of the Lotus Sutra says, “If a person fails to have faith but instead slanders this sutra . . . When his life comes to an end he will enter the Avīchi hell.” And in the “Never Disparaging” chapter in the seventh volume, it says, “For a thousand kalpas they underwent great suffering in the Avīchi hell.”

In the Nirvana Sutra, we read: “If a person separates himself from good friends, refuses to listen to the correct teaching, and instead embraces evil teachings, then as a result he will sink down into theAvīchi hell, where the size of his body will become eighty-four thousand yojanas in total length and breadth.”

When we examine this wide variety of sutras, we find that they all stress how grave a matter it is to slander the correct teaching. How pitiful that people should all go out of the gate of the correct teaching and enter so deep into the prison of these distorted doctrines! How stupid that they should fall one after another into the snares of these evil doctrines and remain for so long entangled in this net of slanderous teachings! They lose their way in these mists and miasmas, and sink down amid the raging flames of hell. How could one not grieve? How could one not suffer?

Therefore, you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]. If you do so, then the threefold world will become theBuddha land, and how could a Buddha land ever decline? The regions in the ten directions will all become treasure realms, and how could a treasure realm ever suffer harm? If you live in a country that knows no decline or diminution, in a land that suffers no harm or disruption, then your body will find peace and security, and your mind will be calm and untroubled. You must believe my words; heed what I say!" (On Establishing the Correct Teaching for the Peace of the Land)

One should, by all means, carefully examine the teachings one embraces so as to avoid slander.

"With their teachings for a ship, could one ever cross over the sea of the sufferings of birth and death? With their teachings for a bridge, could one ever escape from the maze of the six paths? But the Buddha, our great teacher, has advanced beyond even transmigration with change and advance, let alone transmigration with differences and limitations. " (Opening of the Eyes)