Nichiren … emphasized that whenever ordinary men and women accept and keep the Sacred Title, the Four Great Bodhisattvas, including Superb-Action, will unquestionably appear to protect them. Since the Sutra defines these Four Great Bodhisattvas as “the highest leaders among people,” they are destined to lead all living beings. Apparently Nichiren saw these Bodhisattvas as symbols of his own position as leader of the people. He stated this in his work, Shohojisso-sho, “The Real State of All Things.”

Born in this Age of Degeneration, [Nichiren] presents and propagates the Wonderful Dharma (the Sacred Title) prior to the appearance of Superb-Action Bodhisattva, who is initially assigned to propagate it … This is a glorious thing to me. … It is only Nichiren who is ahead of the Bodhisattvas from Underground in performing the mission given by Sakyamuni. In this sense, [Nichiren] may also be counted as one of the Bodhisattvas from Underground (who are authorized to lead living beings in the Age of Degeneration).

Shakumon

The Realm of Trace or Imprinted Gate (Chapter One, “Introductory,” to Chapter Fourteen, “Peaceful Practices.”)

1. Introduction: Chapter One.
2. The Main Part: Chapter Two, “Expedients,” to Chapter Nine, “The Assurance of Future Buddhahood of the Sravakas Who Have Something More to Learn and of the Sravakas Who Have Nothing More to Learn.”
3. Conclusion: Chapter Ten, “The Teacher of the Dharma,” to Chapter Fourteen, “Peaceful Practices.”

Hommon

The Realm of Origin or Primal Mystery.

1. Introduction: The first half of Chapter Fifteen, “The Appearance of Bodhisattvas from Underground.”
2. The Main Part: The second half of Chapter Fifteen to the first half of Chapter Seventeen, “The Variety of Merits,” with Chapter Sixteen as its core. This is called the “one chapter and two halves.”
3. Conclusion: From the second half of Chapter Seventeen to Chapter Twenty-eight, “Encouragement of Universal-Sage Bodhisattva. “

According to Kamon, which is an ancient method of analyzing the Lotus Sutra, the first half of the Sutra, consisting of fourteen chapters, is called Shakumon—teachings “derived” from a source (shaku literally means “footprint; mon is “gate”). The second half, consisting of the final fourteen chapters, is known as Honmon or Hommon—the “Primary Gate” or Primary Mystery (hon means “root” or “source”). This second half reveals the Original and Eternal Buddha (Kuon Hombutsu). The appearance of the Bodhisattvas from Underground (Jiyu-no-bosatsu, literally “Bodhisattvas who well up from the earth”) is an introduction to the second half of the Sutra; and the next chapter, “The Duration of the Life of the Tathagata,” is its principal part.

That is to say, [Chapter 15, The Appearance of Bodhisattvas from Underground] presents the ideal Bodhisattvas in the persons of the Bodhisattvas from Underground. The following chapter, the “Duration of the Life of the Tathagata,” reveals the true nature of the Buddha (the Original and Eternal Buddha) and his true Pure Land. It is none other than this Saha-world of ours. Thus the “Duration of the Life of the Tathagata” will emerge as the Sutra’s heart and center.

We recall that in Chapter Eleven, “Beholding the Stupa of Treasures,” Sakyamuni had appealed from within the Stupa to the congregation. “Is there anyone here,” he asked, “who is willing to expound the Lotus Sutra in the world after my extinction? I wish to hand it on to someone so that it can be perpetuated.” In Chapter Thirteen, “Encouragement for Keeping the Sutra,” eighty thousand Bodhisattvas of superior quality, such as Medicine-King Bodhisattva, and eighty thousand billion other great Bodhisattvas respond to his appeal and offer to keep and spread the Sutra in our world. But Sakyamuni did not answer them. Instead, he went on to expound Chapter Fourteen, “Peaceful Practices.” As Chapter Fifteen begins, countless Bodhisattvas, “more than eight times the number of sands in the River Ganges,” stand up before the Buddha and reiterate their offer to spread the Sutra. “We are the ones,” they promise, “who will disseminate the Lotus Sutra in this World of Endurance.” But Sakyamuni gives them an unexpected answer:

“No,” he said, “You don’t need to protect or uphold this sutra, because there are (already) Bodhisattvas in this World of Endurance, as many as sixty thousand times the number of sands in the River Ganges, and they are the ones who will assume the responsibility for disseminating the Sutra in this Saha-world.”

No sooner had he spoken these words, when the ground quaked and cracked, and countless Bodhisattvas emerged from beneath the earth like clouds, and sprang up into the air. All of these extraordinary beings were golden colored. They emitted brilliant rays of light, and displayed the “thirty-two marks of Buddhas.”

The studies conducted over so many centuries made possible a deeper understanding of the Lotus Sutra, and methodological standards for its interpretation were established. One example is called Kamon. It is a classification of the twenty-eight chapters into several sets for a systematic explanation of their meaning.

The major Kamon is the “Three Parts of Each of the Two Divisions of the Lotus Sutra” which was established by Great Master Chih-i. Most commentators since his time have accepted his guidelines. …

[T]he “Three Parts of Each of the Two Divisions of the Lotus Sutra” refers to the division of the Sutra into two main sections: the first half, consisting of Chapters One through Fourteen, and the second half, consisting of Chapters Fifteen through Twenty-eight. Kamon gives a detailed explanation of the reason for this division. The first half is named Shakumon, literally “imprinted gate.” Its main purpose is to teach how “hearers” and Pratyekabuddhas can attain Buddhahood in the One Vehicle. The second half is called Hommon, which means “Primal Gate” or “Primal Mystery.” This part reveals Sakyamuni to be the infinite, absolute Buddha, the Buddha who attained enlightenment in the remotest past but still leads living beings in the present. These two points are considered the fundamental ideas of the Lotus Sutra.

This is to resolve solemnly to make every effort to realize and spread the Lotus Sutra in the Age of Degeneration, or the evil world of the future. There are three points.

1. The Bodhisattva should have great loving-kindness toward both clergy and laity, and great compassion toward those who are not Bodhisattvas. (This is called the subject of resolution.)
2. The reason is that people do not understand that the Buddha expounded expedient teachings according to the capacities of living beings, and they neither believe it nor understand it. (This is the reason for resolution.)
3. Therefore, when a Bodhisattva attains supreme-perfect-enlightenment, he or she will resolve to lead all people to the Lotus Sutra, and by means of his acquired supernatural powers and wisdom, cause them to understand the law (p. 220).

“Peaceful practices” designates ways to preach and spread the Sutra while keeping your body and mind relaxed and peaceful. The chapter discusses four kinds of peaceful practices: those of body, mouth, mind, and resolution (vows).

[T]he Sutra says that anyone who reads, recites, and expounds the Lotus Sutra will be attractive in appearance, fearless, safe from accidents, and served by angels from heaven. It goes on to say that the figure of the Buddha will appear in the dreams of such a person, lead him or her to renounce the world, attain enlightenment, and enter Nirvana just as the Buddha does.

This is an outline of the chapter called “Peaceful Practices.” The message of this chapter stands in contrast with that of the previous chapter, “Encouragement for Keeping the Sutra.” In that chapter, we recall, the Sutra tells us that we should be ready to accept any difficulty, and endure patiently if we come under persecution while spreading the Sutra. This also means that, in order to spread the Sutra, we must try to convince and convert someone who may be causing us problems. Later, in Chapter Twenty, “Never-Despise Bodhisattva,” the Sutra will tell us about a Bodhisattva named Never-Despise, who used to bow to and respect everyone he met, preaching the law to them, even when they hit him or threw stones at him.

Great Master Chih-i and Nichiren called such ways of spreading the Dharma, shakubuku, meaning “converting others by persistent preaching.” On the other hand, spreading the law by peaceful practices, as described in this chapter, is called shoju, “accepting.”

Shakubuku is the way to reproach opponents for their errors and make them awaken from their illusions. Shoju is to lead and convince them by respectfully accepting and understanding their viewpoints and situations. The difference between these two ways of propagation depends on the times and the abilities of the hearers to understand. Although the two methods seem to be entirely different, they have the same aim—to save others. Therefore, they share the same spirit.

In the history of Buddhism, Great Master Chih-i generally undertook the way of shoju, and Nichiren generally practiced the way of shakubuku. However, Chih-i also valued the spirit of shakubuku, and Nichiren also gave importance to the spirit of shoju. In our times, the way of shoju seems more appropriate, but it must be flavored with the spirit of shakubuku, too.