FROM THE ORAL TEACHINGS OF NICHIREN points from the 16th chapter.
For those confused about the reality of Life and Death:
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"Point Four, regarding the passage “The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is (u) no (mu) ebb or flow of birth and death, and there is no existing in this world and later entering extinction.”
The Record of the Orally Transmitted Teachings says: The “Thus Come One” is the living beings of the threefold world. When we look at these living beings through the eyes of the “Life Span” chapter, we can see and understand the true aspect of these beings who in their original states possess the Ten Worlds.
The aspect or characteristics of the threefold world are birth, aging, sickness, and death. But if we look at birth and death in terms of their true nature, then there is no birth or death. And if there is no birth or death, then there is no ebb or flow. Not only do birth and death not exist. To look on birth and death with repulsion and try to escape from them is termed delusion, or a viewpoint of acquired enlightenment.3 Seeing and understanding the originally inherent nature of birth and death is termed awakening, or original enlightenment.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they realize the originally inherent nature of birth and death, and the originally inherent nature of ebb and flow.
We may also say that nonexistence (mu) and existence (u), birth and death, ebbing and flowing, existing in this world and 128entering extinction, are all, every one of them, actions of the eternally abiding inherent nature.
“Nonexistence” indicates that the actions of Myoho-renge-kyo are none other than the Dharma-realm. “Existence” indicates that hell, just as it is, is the total entity of the Wonderful Law originally endowed with the Ten Worlds. “Birth” indicates the Wonderful Law appearing as birth in accordance with changing circumstances. “Death” is death as seen through the “Life Span” chapter, in which the Dharma-realm is at the same time the true aspect of reality. Because there is “ebb,” there is “entering extinction,” and because there is “flow,” there is “existing in the world.”
Thus [in terms of the three truths], nonexistence, death, ebbing, and extinction represent the truth of non-substantiality or emptiness. Existence, birth, flowing, and existing in the world represent the truth of temporary existence. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the truth of the Middle Way.
[In terms of the three bodies], nonexistence, death, ebbing, and extinction represent the eternally endowed reward body. Existence, birth, flowing, and existing in the world represent the eternally endowed manifested body. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the eternally endowed Dharma body.
These three bodies are our own single bodies. This is why [Words and Phrases, volume nine] says, “The single body is none other than the three bodies, a statement that is secret.” And this is also why it says, “The three bodies are none other than the single body, a statement that is secret.”
Thus the Buddha of the Lotus that is the entity of the Law (chapter eleven, point six), who is eternally endowed with the three bodies, is Nichiren and his disciples and lay supporters. That is because they embrace the title of honor, Nam-myoho-renge-kyo."
