Even an evil person can be turned to good with Kai-ye. Why? That is because although our physical form exists in the defiled world, in reality we live with the Buddha in His Pure Land. Therefore, everything is reflected upon and turned toward good. It is because the Sahā World is the Land of tranquil light of the Eternal Buddha. Nichiren Shōnin achieved the state where he was able to see the Buddha’s Pure Land and live in the Pure Land in this human’s Sahā World.

The essential section (Honmon), chapters 15-28 of the Lotus Sutra, is shown as Diagram I-B. These teachings reveal the eternal nature of the Buddha and his existence in the remotest past, present and the eternal future. In Chapter 16, the Buddha stated:

“To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became a Buddha.” (Murano, p. 241)

Further, he stated:

“As I said before, it is very long since I became the Buddha. The duration of my life is innumerable, asamkhya kalpas. I am always here. I shall never pass away.”
(Murano, p. 243)

This seems incomprehensible. Yet, the existence of the Eternal Buddha is a timeless, eternal existence not subject to karma, death and decay, suffering or retribution. Further, the Buddha with full knowledge of the time, capacity and nature of people, had vowed:

“I am always thinking: How shall I cause all living beings
To enter into the unsurpassed Way And quickly become Buddhas?” (Murano, p. 249)

The Lotus Sūtra was expounded by the Buddha in accordance with his own heart. In this Sūtra, the Buddha disclosed the entirety of his life, such as his compassion, his wisdom and his power to save people through his virtue. Thus, the Lotus Sūtra has been called the Buddha’s life itself.

After years of study, Nichiren Shōnin, the founder of our order, understood the profound and deep connection between the Lotus Sutra and the Buddha. Whenever he received gifts from his followers, he always wrote a “thank you” letter and reported to the Lotus Sūtra about the gifts. In this manner, he also taught his followers about the Buddha’s heart and intention. Whenever one reads the Lotus Sūtra with deep faith, each character of the Sūtra is equal to the Buddha himself because each character is his true heart.

Because we are able to view our difficulties from the Buddha’s perspective, we can be grateful for the difficulties in our lives. We can benefit from facing difficulties as a good opportunity to improve ourselves. Thus, we endeavor to practice harder. The Lotus Sutra fundamentally leads people to think positively and make the most of their circumstances, or encourages people to try their best efforts to do so. Making the most of negative circumstances becomes a very positive way of living. This is the way of the Lotus Sutra.

Endlessness of effect is natural. Here it is revealed that both the nine realms as cause and the realm of Buddha as effect are beginningless and endless in the past, present, and future. To conclude, cause and effect originally existed simultaneously; they exist in the present time, and they will exist in the future. At this point, there is no time difference between the nine realms as cause and the realm of Buddha as effect, and they exist simultaneously. This is true cause and true effect which is the relationship of cause and effect based on the enlightenment of the Original Buddha.

Now, the true meaning of the mutual possession of ten realms and three thousand existences in one thought is established. If effect comes out only after the work of cause is completed, there would be some time distance between cause and effect; mutual possession could not be established.

We learn that we live with the Buddha and walk on the path of our life with the Buddha. By doing so, we are involved in the eternal life of the Buddha. Now, we as cause and the Buddha as effect no longer theoretically but realistically become one. It is perfectly attaining Buddhahood with cause and effect existing simultaneously; with true cause and effect; with Ichinen Sanzen of Ji; with one’s present body; and with receiving and upholding the teaching of the Lotus Sutra. Therefore, it is not necessary for Odaimoku practitioners to achieve a certain stage (rank) or to practice for a long period of time, because one is directly involved in the Buddha’s life with one’s present body.

Attaining Buddhahood means to awaken to the doctrine of Ichinen Sanzen and obtain an unlimited-life. We have lost that ability; but we can participate in the Buddha’s activities as a part of His life when we chant the Odaimoku. This is the way for us to attain Buddhahood in Mappō.

We get involved in the Buddha’s life by devoting ourselves to participating in the Buddha’s activities. We can carry out the Buddha’s activities by using our bodies to carry out His work. This is attaining Buddhahood in one’s present form or Sokushin Jöbutsu. It is essentially attaining Buddhahood by receiving the teaching of the Lotus Sutra and expressing the teachings through one’s body.

This means to believe in the Lotus Sutra, to respect the Buddha, to chant the Odaimoku, and to realize oneself to be a messenger of the Buddha; and thus, work to help Him.

In the Teacher of the Dharma Chapter of the Lotus Sutra, the Buddha states, “The good men or women who expound even a phrase of the Sutra of the Lotus Flower of the Wonderful Dharma eve to one person even in secret after my extinction, know this, are my messengers. They are dispatched by me. They do my work.” (Murano, p. 172)

The Kaikyōge (the Verses for Opening the Sutra) includes the following: “The letters composing this sutra are the Buddha’s manifestation.”

Nichiren Shōnin said, “Seeing the letters of the Lotus Sutra equals seeing the living Säkyamuni Buddha” (Reply to Shijō Kingo) and “The letters of this Sutra are the Buddha’s soul” (Kitö-shō).

The Lotus Sutra is the Eternal Buddha himself.