Both the theoretical and essential sections [of the Lotus Sutra] are acknowledged in the daily practice of Nichiren Buddhism when we recite passages from chapters two and sixteen. Again, these two chapters are the core of the theoretical and essential halves of the sutra, respectively. By reciting them, one is reciting the core of those two sections, and therefore the core meaning of the Lotus Sutra itself. The daily recitation of these passages accomplishes two things: first, it celebrates the One Vehicle teaching that all beings can attain Buddhahood; second, it celebrates the presence of the Eternal Shakyamuni Buddha, the present actuality of Buddhahood in our present lives when we take faith in the Lotus Sutra and put its teachings into practice.

Though the Essential Section of the Lotus Sutra is of primary importance for determining the faith and practice of Nichiren Buddhism, this does not imply that the Theoretical Section should be discarded. The Theoretical Section derives its own meaning from the Essential Section, but it can also be used to help us better understand the Essential Section. The point of this is that though the theory of the One Vehicle depends upon the essential reality of the Eternal Buddha, the theory and the reality are consistent with one another. If we have faith in the Eternal Buddha we will understand the meaning of the One Vehicle, and if we truly understand the meaning of the One Vehicle, we will be in accord with the true intention of the Eternal Buddha. For this reason, Nichiren Shonin taught that the whole sutra was worthy of respect, both the theoretical and essential sections.

Other schools of Buddhism often focus on the parables and other teachings of the theoretical section in the hope that, through their own practice, they will see for themselves the truth expressed in the Original Gate. In Nichiren Buddhism, the Original Gate is held to be primary because our practice is based on our faith in the active presence of the Buddha in the form of Namu Myoho Renge Kyo. Through upholding the Lotus Sutra by chanting Namu Myoho Renge Kyo, we become one with the Eternal Buddha. The difference lies in whether we rely upon the future possibility of attaining Buddhahood taught in the theoretical section, or upon our present ability to actually attain Buddhahood through faith in the Eternal Buddha, as taught in the essential section.

The core of the Essential Section is the sixteenth chapter, “The Lifespan of the Tathagata.” In this chapter, the Buddha finally reveals the birthless and deathless nature of Buddhahood. The verse portion of the sixteenth chapter is especially revered because it is a simple and powerful summary of this teaching. These verses are known as the “Verses of Eternity.” When these verse are recited we are reminded of the compassionate presence of the Buddha, whose only concern is to enable us to attain Buddhahood just as he did.

Once the Eternal Buddha reveals his unborn and deathless true nature, Buddhahood is no longer just a theory, or the achievement of a special person who lived in the distant past, or a remote future possibility. Buddhahood is the essential truth of the present moment that the other teachings point toward. This is why the One Vehicle teaching of the historical Shakyamuni Buddha is considered to be the reflection of the Eternal Buddha in this world of impermanence, while the Eternal Buddha is the ever-present actuality that is the source of all such reflections. It is important that we receive this teaching with faith and rejoicing, and spread it to others.

The last half of the sutra, consisting of the latter 14 chapters, is the Essential Section that reveals the Original Buddha. Therefore it is called the Original Gate. In this section, the Buddha personifies the universal and timeless ultimate truth. As such he is known as the Original or Eternal Shakyamuni Buddha. The Eternal Buddha is an ever-present and active spiritual reality that leads all people to realize their own Buddhahood. All Buddhas who appear throughout the universe as teachers in the past, present, and future are reflections of this Eternal Buddha. In other words, they owe their awakening to the Eternal Buddha, their source and model.

Though the One Vehicle is expressed throughout the first half of the Lotus Sutra, the core passage, according to Nichiren Shohnin, is in the very first prose passage of the second chapter, “Tactfulness.” In that passage, the Buddha first reveals to his wisest disciple, Shariputra, that the teaching of the Buddha is beyond the ability of even his most advanced disciples to understand. He tells Shariputra that the true nature of reality can only be understood by the buddhas, and that this true nature of reality consists of Ten Factors (or “suchnesses”). … These Ten Factors are integral parts of the law of cause and effect, and they are found in the lives of all beings. They are present in the lives of ordinary beings, and they are present in the lives of Buddhas. It is due to the common ground of the Ten Factors that ordinary people are capable of becoming buddhas, and buddhas are capable of appearing as ordinary people.

The first half of the Lotus Sutra is the theoretical section, which is called the Trace or Imprint Gate. The Trace Gate consists of the first 14 chapters in which the Buddha is still seen as the historical Shakyamuni Buddha who attained awakening 2,500 years ago. It is called the Trace Gate because it covers the teaching of the One Vehicle by the historical Shakyamuni Buddha … and these teachings are the traces or imprints of the teaching of eternal life by the Eternal Shakyamuni Buddha. The historical life of the Buddha and his teaching is like a print made of soft wax by a seal, or like traces left in the sand by a person walking on the beach.

Nichiren Shonin recognized that the eternal life of the Buddha was of crucial importance. Therefore, he taught that we do not need to be born into a pure land after death so that we can come into the presence of the Buddha and thereby awaken to the truth. According to Nichiren Shonin, the essential teaching of the Lotus Sutra reveals that we are already in the pure land. We are already in the presence of the Buddha. We are able to directly realize Buddhahood through our faith, because it is already a part of our lives.

The theoretical first half of the Lotus Sutra taught that we are all potential buddhas and that the Buddha actually taught only One Vehicle, which enables us to realize that potential. In the essential latter half of the Lotus Sutra, the promise of the One Vehicle bears fruit as the Eternal Shakyamuni Buddha. Since the historical Shakyamuni was a real person, the Eternal Shakyamuni Buddha makes the seemingly abstract ideal of Buddhahood concrete in a living exemplar. Furthermore, since Buddhahood transcends birth and death, the Buddha is able to be just as present to us right now as he was to his historical disciples. In being present to us, the Buddha is able to grant us the ability to live in accord with his teachings and realize our own Buddhahood, our own eternal life.