It is implicit in chapter 11 that Shakyamuni both exists eternally and unifies the bodies of the various buddhas. The Treasure Stupa hangs in the air, with the two buddhas—Abundant Treasures and Shakyamuni— sitting in it side by side. Shakyamuni going to the seat in the Stupa in the air represents the infinite spatial extension of his world. Since Abundant Treasures Buddha is a previous form of Shakyamuni Buddha, their sitting side by side represents the infinite temporal extension of Shakyamuni’s existence. The various buddhas of the ten directions are embodiments of Shakyamuni, which indicates that the true body of Shakyamuni is manifested everywhere. The return to Shakyamuni of all of these embodiments of him as he enters the Stupa indicates that the worlds of the ten directions are unified into one buddha-land. This, too, is intended to reveal that Shakyamuni Buddha is a unifying Buddha.

In chapter 11, a jeweled Stupa rises up out of the ground and hangs in the air. Shakyamuni Buddha shifts his seat from Mt. Gṛdhrakūṭa to the jeweled Stupa in the air. Thus the scene changes from the meeting place on Mt. Gṛdhrakūṭa to the meeting place in the air. After chapter 22, the setting returns to Mt. Gṛdhrakūṭa. This has been called the “three meetings in two settings.”

The especially notable things in chapter 11 include the rising up out of the ground of a jeweled stupa, the two buddhas sitting side-by-side, the gathering together of Shakyamuni Buddha’s embodiment or representative buddhas, and the one universal buddha-land. … This chapter also teaches and explains the so-called “six difficult and nine easy practices” concerning the proclamation of the Lotus Sutra. Further, the verses at the end of the chapter, from “This sutra is so difficult to embrace . . .” up to the last phrase, . . . should receive offerings from all human and heavenly beings,” are known as “the phrases of difficulty in embracing the sutra,” or the “jeweled Stupa verses.” Even now people continue to recite them frequently.

In chapter 11, “The Sight of the Treasure Stupa,” a jeweled Stupa in which Abundant Treasures (Prabhūtaratna) Tathagata sits floats in midair. Shakyamuni Buddha goes from the ground to the Stupa in the air and sits beside Abundant Treasures Buddha. With that, the buddhas who are embodiments or representatives of Shakyamuni Buddha come from various directions to be united with him, while at the same time, various worlds are united into a single buddha-land. Abundant Treasures is a buddha who appeared prior to Shakyamuni. One can understand that the two of them sitting side-by-side symbolizes that Shakyamuni has been a buddha from the very remote past—that is, it suggests the universality of Shakyamuni Buddha. The gathering together of the buddhas embodying Shakyamuni from throughout the universe and the common buddha-land express the idea that Shakyamuni Buddha is a unifying buddha.

In this sense, chapter 11 should be taken as a kind of prelude to chapter 16, “Ihe Lifetime of the Tathagata.” As in chapter 16, this chapter also emphasizes bodhisattva practice, advocates actual bodhisattva practice in the heart of this Sahā world during the last days, and teaches entrusting the Dharma to bodhisattvas. Thus, we ought to reexamine ideas such as the jeweled Stupa rising up, the gathering together of buddha embodiments, and a common buddha-land from the perspective of promoting bodhisattva practice.

Nichiren was especially attracted to the term “apostle” or “emissary” of the Tathagata, which appears [in chapter 10]. Influenced by this term, Nichiren used the phrase “follower of the Lotus Sutra.” The Lotus Sutra says, in connection to the phrase “emissaries of the Tathagata,” that those who devote themselves to embodying the truth in this world even a little are people who have been sent from the pure world of the Buddha to be born in this world because they have compassion for people. This suggests a meaning or purpose for being born in this world. Nichiren was able to gain courage and meaning for living from this kind of phrase, despite having to bear much suffering.

Chapter 10 teaches the unifying and ultimate cosmic truth, i.e., the Wonderful Dharma of One Vehicle. What had previously been revealed should now be put into practice in this actual world, and thus made concrete. This idea emphasizes the bodhisattva way. Bodhisattvas, who have thus far played only modest roles in the sutra, now come to the fore as the main actors. …

The so-called “three principles for spreading the sutra” and the parable of the thirsty man have traditionally been highly valued and given prominence in the tenth chapter. The three principles are three tracks for practicing the truth in the real world: compassion, patience, and the ability to see the emptiness of all things. These three are represented in chapter 10 by the room, the robe, and the seat of the Tathagata. Lotus Sutra says:

To enter the room of the Tathagata is to have great compassion for all living beings. To wear the robe of the Tathagata is to be gentle and patient. To sit on the seat of the Tathagata is to contemplate the emptiness of all things.

In the parable of the thirsty man, a man goes to a high flat area to dig for water to quench his thirst. When he finds the soil dry, he knows that the water is still far away, so he continues to dig. When he strikes damp soil, he knows that water is near. In the same way, when a bodhisattva makes an effort to practice, he can be sure that he is approaching truth. In this way, the sutra unflaggingly promotes bodhisattva practice.