[G]rand Master Tiāntái divides the Lotus Sūtra into two different patterns of kamon, “one sūtra, three sections” and “two gates, six sections.” …

First, consider “one sūtra, three sections.” This method of interpretation divides the Lotus Sūtra into an introduction, a main part, and a concluding section urging propagation of the sūtra. The introduction explains why the sūtra was taught and the necessity of the sūtra. The main part is the body, which contains the most important teachings of the sūtra. The concluding section teaches methods and merits and urges readers to spread the message of the sūtra.

Next, we consider “two gates, six sections.” This kamon divides the Lotus Sūtra into the Trace Gate, shakumon in Japanese, as the first half of the sūtra, and the Original Gate, honmon in Japanese, as the latter half of the sūtra. In The Trace Gate, Śākyamuni Buddha does not yet reveal his eternal nature, but appears as a being bound by limitations of time and space. The Original Gate reveals the eternal nature of the Buddha.

Shaku means a track, such as a deer track. It can be also mean a shadow. Therefore, the teachings of the Trace Gate are mere tracks or shadows, with the real Buddha still in hiding. On the other hand, the teachings in the Original Gate are the teachings of Buddha in his true state. In the “two gates, six sections” method of interpretation, the two “gates” of the Trace Gate and Original Gate are each divided into an introduction, a main part and a concluding section as explained regarding “one sūtra, three sections.”

In some cases the Lotus Sūtra is divided by the change in location of Śākyamuni Buddha’s teachings and the accompanying change in the lessons taught. From Chapter 1, “Introductory,” to the middle of Chapter 11, “Beholding the Stūpa of Treasures,” the Buddha is teaching on Mt. Sacred Eagle. This is referred to as the “Former Assembly on Mt. Sacred Eagle,” in Japanese zenryōzen-e. … From the middle of “Beholding Stupa of Treasures,” the assembly moves into space. This is called the “Assembly in Space,” in Japanese kokū-e. The Assembly in Space continues until Chapter 22, “Transmission.” Then from Chapter 23, “The Previous Life of Medicine-King Bodhisattva” to the final chapter, Chapter 28, “The Encouragement of Universal-Sage Bodhisattva,” the assembly returns to Mt. Sacred Eagle. This is called the “Latter Assembly on Mt. Sacred Eagle.” In this way, the Lotus Sūtra can be divided into three assemblies at two locations, and this method of division is called “two locations, three assemblies,” in Japanese nisho san-e.