The important point is to carry out your practice confident that Nam-myoho-renge-kyo alone is the heritage that was transferred from Shakyamuni and Many Treasures to Bodhisattva Superior Practices.

The function of fire is to burn and give light. The function of water is to wash away filth. The winds blow away dust and breathe life into plants, animals, and human beings. The earth produces the grasses and trees, and heaven provides nourishing moisture. The five characters of Myoho-renge-kyo are also like that. They are the cluster of blessings brought by the Bodhisattvas of the Earth, disciples of the Buddha in his true identity. The Lotus Sutra says that Bodhisattva Superior Practices will appear now, in the Latter Day of the Law, to propagate this teaching, but has this happened? Whether or not Bodhisattva Superior Practices has appeared in this world, Nichiren has already made a start in propagating this teaching.

The Heritage of the Ultimate Law of Life, WND, 217-18

Written to Sairen-bo Nichijo on February 11, 1272 from Tsukahara on Sado

No one but Nichiren has ever revealed teachings like these. Though T'ien-t'ai, Miao-lo and Dengyo knew about them in their hearts, they never put them into words. They went about their lives keeping this knowledge to themselves. And there was good reason for this. The Buddha had not entrusted them with the task, the time had not yet come and they had not been the Buddha's disciples from the distant past. Only Superior Practices, Boundless Practices, and the other foremost leaders and guiding teachers among the Bodhisattvas of the Earth can not only appear during the first five hundred years of the Latter Day of the Law and spread the five characters of Myoho-renge-kyo, the essence of all phenomena, but also give concrete form to the ceremony of the two Buddhas seated side by side in the treasure tower. The reason is that what they are to spread and give concrete form to is none other than the teaching of the actual three thousand realms in a single moment of life in the "Life Span" chapter of the essential teaching.

The True Aspect of All Phenomena, WND, 383

Written to Sairen-bo Nichijo on May 17, 1273 from Ichinosawa on Sado

Buddhism calls a person who embodies the qualities of wisdom, courage and compassion, who strives without cease for the happiness of others, a bodhisattva. In this sense it could be said that the bodhisattva provides an ancient precedent and modern exemplar of the global citizen. ... The practice of the bodhisattva is supported by a profound faith in the inherent goodness of people. Knowledge must be directed to the task of unleashing this creative, positive potential.

My Dear Friends in America Collected Addresses 1990-1996, pg. 394-95

Humanity today lacks hope and vision for the future. It is for precisely this reason that the Bodhisattvas of the Earth have appeared. Without your presence, the future of humanity would be bleak and spiritual decline its destination. That is why you have been born in this age and are now playing an active role in society. This is the meaning of "emerging for the earth." Consequently, each of you will definitely become happy. Please be confident that you will lead lives overflowing with good fortune throughout the three existences of past, present and future.

My Dear Friends in America Collected Addresses 1990-1996, pg. 394-95

Ikeda: Nichiren Daishonin deemed "Supernatural Powers" one of the sutra's most important chapters, along with the "Emerging from the Earth" (fifteenth) and the "Life Span of the Thus Come One" chapters. That's because it describes the ceremony in which Shakyamuni entrusts the Bodhisattvas of the Earth with achieving kosen-rufu in the Latter Day of the Law.

Saito: Kosen-rufu is indeed a matter of the greatest importance.

Ikeda: For starters, let's clarify just what the Lotus Sutra is. It is Shakyamuni's will and testament. It embodies the teaching he most wanted to leave to posterity. So what was Shakyamuni's most ardent prayer? It was for all people to become happy. He says, "Just as a mother would protect her only child at the risk of her own life, even so, let him cultivate a boundless heart towards all beings." He is basically imploring us: "Strive to help all people, all living beings, become happy, just as a mother will put her life on the line to protect her only child!" This is what it means to stand up for kosen-rufu. Shakyamuni continues: May all beings be happy! ... Whether he stands, walks, sits or lies down, as long as he is awake, he should develop this mindfulness. This they say is the noblest living here.

In our practice of gongyo each morning and evening, we constantly pray for the happiness of all people. We pray for the happiness of all living beings. This is a truly lofty state of life. Not only do we offer prayer; we also take action to actualize these prayers. That is, we exert ourselves for kosen-rufu. What a noble way to live!

Endo: I believe that through my practice to the Gohonzon and participation in SGI activities, I have gradually come to such a state of life, even if only in some small measure. The fact that there are literally millions of people engaged in this process is wondrous; it is truly awe-inspiring.

Ikeda: Only Bodhisattvas of the Earth can carry out this practice of widely spreading the Law. It is in the "Supernatural Powers" chapter that Shakyamuni entrusts the Bodhisattvas of the Earth with achieving kosen-rufu in the Latter Day.

Saito: This is the ceremony of transmission.

Suda: Transmission refers to the Buddha entrusting his disciples with the teaching and instructing them to spread it widely.

Ikeda: Without transmission, Buddhism would die out with the mentor's generation. No matter how great the teaching, it would have no lasting impact. It could not lead people to happiness.

Living Buddhism, September 1999, pg. 26-27

Ikeda: The Buddha goes to the place where people are suffering the most - to the saha world. A real Buddha shares everyone's sufferings. Anything short of this is not the genuine article. Is a priest automatically respectable? No, definitely not. Does being a politician or a celebrity make someone great? Certainly not. Nor does having a high position in our organization. Commendable are those who exert themselves alongside the people facing the most hardship. Members on the forefront of the women's division who pray for the happiness of all and work tirelessly to spread the Daishonin's teaching, sometimes even over the chiding and opposition of their husbands and the bad-mouthing of others, are truly great. That spirit to endure is what we mean when we say "Buddha." Referring to the principle that the saha world itself is the Land of Eternally Tranquil Light, President Toda once commented, "Buddhism at this point has refuted everything it had expounded." This is because, contrary to what had previously been taught, this concept reveals that the ideal is not to eventually reach some distant pure land, but to eternally strive for peace and human happiness while living in this world, which is filled with suffering. The Buddha exists nowhere apart from such a spirit of endurance. That the saha world is the Land of Eternally Tranquil Light is stating this revelation from the standpoint of the environment. From the standpoint of the person, it implies that the Buddha is in reality a "bodhisattva-Buddha." Shakyamuni was a bodhisattva and at the same time a Buddha. The idea of the bodhisattva is said to originally refer to the way of life that Shakyamuni followed while he was striving for enlightenment. But it is not the case that Shakyamuni was a bodhisattva only during his years of practice. Even after he had attained the Way, Shakyamuni continued to carry out the actions of a bodhisattva to spread the great Law to which he had awakened. While boundlessly rejoicing in the awareness of the eternity of life that filled his being, he took action to spread that Law to others. This is what is meant by a "bodhisattva-Buddha." That's why Mr. Toda said that this revelation turned Buddhism on its head. The essential point is that even after attaining enlightenment, Shakyamuni continued to exist as a human being. The Lotus Sutra thus appeals: "Restore your humanity!"

Living Buddhism, September 1999, pg. 32

Passages of the sutra clearly state that at this time Bodhisattva Superior Practices will appear and bestow the five characters of Nam-myoho-renge-kyo on all the people of Japan. And they reveal that he will face exile and execution. I am also like the envoy of Bodhisattva Superior Practices because I spread this teaching.

The "Supernatural Powers" chapter states, " As the light of the sun and moon can banish all obscurity and gloom, so this person as he advances through the world can wipe out the darkness of living beings." In this passage from the sutra, in the five-character phrase "this person as he advances through the world," to whom do you think "this person" refers? I believe that it must be the person who is the reincarnation of Bodhisattva Superior Practices. The sutra states, "After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way."

I am sure that you, too, are one who assists Bodhisattva Superior Practices in his propagation efforts.

"This Person Advances through the World", WND, 1011

Written to Ikegami Uemon no Tayu Munenaka on December 3, 1279 from Minobu

ENDO: In the "Entrustment" chapter, Shakyamuni entrusts all bodhisattvas, regardless of whether they are bodhisattvas of the theoretical or essential teaching, with the task of propagating the Law.

Living Buddhism, January 2000, Page 37

Saito: In the "Encouraging Devotion" (thirteenth) chapter the innumerable bodhisattvas vow to uphold the Mystic Law into an evil age. Medicine King is the central figure among these bodhisattvas. I think he could have been considered the principal player in the propagation of the Law after the Buddha's death.

Suda: But afterwards the Bodhisattvas of the Earth appear and it is established that they will be the main proponents of the propagation of the Mystic Law in the Latter Day of the Law.

Ikeda: So, what about Bodhisattva Medicine King? The answer seems to lie in the "Medicine King" chapter.

Saito: Yes. The bodhisattvas of the theoretical teaching, as represented by Medicine King, have the mission to prepare the groundwork for kosen-rufu until the bodhisattvas of the essential teaching appear, and then to thoroughly protect and support them.

Living Buddhism, February 2000, Page 38

Ikeda: They understood the implicit teaching just by hearing the literal teaching. For beings with such high capacity, that's all it took.

But what about those unable to grasp this? This is why Shakyamuni entrusted Bodhisattva Superior Practices with the task of propagating the teaching after his passing

Superior Practices is a "bodhisattva-Buddha – that is, a being whose life embodies the "wonderful Law of simultaneity of cause and effect" - who spreads that wonderful Law. Buddhism teaches in no uncertain terms that the Law and the person who expounds it are one.

Living Buddhism, December 1999, Page 27

Ikeda: Nichiren Daishonin says, "Bodhisattva Superior Practices of the True Cause is brought together with Shakyamuni of the True Effect solely for the benefit of those in the Latter Day of the Law after the Buddha's passing." (GZ, 864).

Living Buddhism, December 1999, Page 27

We know our religious activities befit bodhisattvas who fulfill the Buddha's mission, but what about our secular activities? Although our social activities are just like those of transient bodhisattvas, who use their skills for the people, when we understand that it is our life's work to live only by Nam-myoho-renge-kyo and propagate it to society, we are truly Bodhisattvas of the Earth. To put it another way, we are Bodhisattvas of the Earth who contribute to society in two ways: religious or essential, and secular or phenomenal. But if we forget that our mission is to propagate and live by the Law of Nam-myoho-renge-kyo, we will be unable to carry out the benevolent acts of transient bodhisattvas. We would become too involved in the pursuit of fame or power, lose control of ourselves in daily life and finally fall into the four evil paths (Hell, Hunger, Animality and Anger). Those who devote themselves to kosen-rufu, be they students, housewives, scholars or working men, are all Bodhisattvas of the Earth, which is what we must all strive to become. If a housewife or a student thinks of faith only as something to help in overcoming personal troubles, that person will be lost in a very shallow view of his or her mission. We must get to the core of our true identity as Bodhisattvas of the Earth and root our entire being in the Gohonzon, the Soka Gakkai, and work for kosen-rufu.

Selected Lectures on the Gosho, Page 33

Suda: The Bodhisattvas of the Earth are not god-like beings who descend from the sky. Rather, they leap forth from the earth. This gives us a sense of the importance that the Lotus Sutra places on human beings. Living Buddhism, January 1998, pg. 32

Ikeda: I see. It seems that "leaping forth" is a fitting image for the appearance of the Bodhisattvas of the Earth. After all, they do appear on the scene fully aware of their mission to spread the Mystic Law. They don't come forth reluctantly because Shakyamuni told them to; rather, the Bodhisattvas of the Earth leap forth dancing exuberantly with the sense: "Our time has come at last!"

Living Buddhism, January 1998, pg. 32-33

In truth, he proved with his life the golden words, "If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth." Strictly speaking, unless we encounter difficulties we cannot be said to be genuinely "of the same mind as Nichiren."

Living Buddhism, January 1998, pg. 34

The Bodhisattvas of the Earth are bodhisattvas who constantly practice the Mystic Law and who at each moment live in harmony with eternal life. While bodhisattvas in their appearance as practitioners, in terms of their state of life they are Buddhas.

Living Buddhism, January 1998, pg. 37

Ikeda: Bodhisattva Superior Practices is actually a Buddha who is exerting himself at the level of Buddhist practice that enables one to attain enlightenment. In other words, he is the Buddha embodying the simultaneity of cause and effect.

Living Buddhism, October 1999, pg. 34

Ikeda: That's right. But I think the expression 'handed down' may tend to invite misunderstanding. Fundamentally, Bodhisattva Superior Practices is already an entity of Nam-myoho-renge-kyo. Since he has possessed this Law eternally, the purpose of the ceremony is merely to verify that he is qualified and charged with spreading Nam-myoho-renge-kyo in the Latter Day; it provides proof of his status.

Living Buddhism, October 1999, pg. 35

On one level, Nichiren Daishonin struggled to spread the Mystic Law as the reincarnation of Bodhisattva Superior Practices (Jogyo), leader of the Bodhisattvas of the Earth.

Needless to say, on the level of the implicit doctrine of the Lotus Sutra, he is the original Buddha who left behind the great beneficial medicine of Nam-myoho-renge-kyo that can lead all people throughout the Latter Day to enlightenment. The Daishonin is himself the "excellent Physician" and the "father" of all people.

Accordingly, from this standpoint the messenger is none other than those who advance kosen-rufu in strict accord with the Daishonin's teachings.

On one level as Bodhisattvas of the Earth, and on another as followers of the original Buddha, we are emissaries of the Thus Come One who tell others about the supreme teaching of the Mystic Law and show actual proof of its greatness. This is the honorable status we enjoy.

Lectures of the "Expedient Means" and "Life Span" Chapters, Vol. 3, pp. 77-78

What is the significance of the functions of the Bodhisattvas of the Earth in terms of our daily life? To fight for happiness, consuming our own life-force; to carry on the movement to purify others lives as well as our own; to clear away the ugliness in society just as the wind blows away dust; to become an indestructible pillar in which anyone can place full confidence - all these things are the natural functions of the Bodhisattvas of the Earth.... In the final analysis, the functions of the Bodhisattvas of the Earth are those of Myoho-renge-kyo. So, when we manifest ourselves as the entities of Nam-myoho-renge-kyo, we become by our actions Bodhisattvas of the Earth, and we join the ranks of people who continue this unparalleled odyssey in the eternal current of Life.

Selected Lectures on the Gosho, pp. 184-85

Bodhisattva Superior Practices indicates a self-identity that strives ceaselessly to advance, transforming all obstacles into impetus for growth.

World Tribune, 11-12-79, pg. 5

Nichiren Daishonin possessed Nam-myoho-renge-kyo in his own life. And, as the reincarnation of Bodhisattva Superior Practices, he took the first step to spread the Mystic Law for the People of the Latter Day.

Lectures on the "Expedient Means" & "Life Span" Chapters, Vol. 2, pg. 24

Bodhisattva Superior Practices indicates the virtue of true self, "true" because one's identity derived from the Mystic Law is not defined by externals but grows inwardly through one's Buddhist practice. 'Superior Practices' suggests an identity that strives continuously to advance. It is a condition of freedom in which the self cannot be held back by circumstances but consistently transforms every setback into an impetus for further growth.

World Tribune, 8-20-79, pg. 9

The 'Ongi Kuden' (Record of the Orally Transmitted Teachings) says, "The entity of these peaceful practices is this [teaching of] Nam-myoho-renge-kyo that is transmitted by Bodhisattva Superior Practices (Jpn. Jogyo)" (GZ 798).

In other words, the primary component of peaceful practice is the teaching of Nam-myoho-renge-kyo of the Three Great Secret Laws transmitted to Bodhisattva Superior Practices in the Lotus Sutra and spread by Bodhisattva Superior Practices in the Latter Day of the Law. Josei Toda said:

The 'Peaceful Practices' chapter of Shakyamuni's Buddhism sets various conditions: we are told to think certain thoughts, say certain words, take certain actions and make certain vows. But the Daishonin's 'Peaceful Practices' chapter is far simpler. It says, "If you are having troubles, then chant Nam-myoho-renge-kyo to the Gohonzon." When we do so, don't we experience peace and joy? Why should we need to do anything else?

The 'Ongi Kuden' says: "Since they [all things and phenomena of the world] are the true entity of all phenomena, there are none of them that are not peaceful practices" (GZ 798). President Toda also said:

The true entity of life permeates all existences and phenomena of the world. There's no need to do something particular to get close to it. We should do what we are inclined to do. The true entity of life exists for a dog as a dog, and for a human being as a human being. Whether beings manifest their true entity depends entirely on whether they chant Nam-myoho-renge-kyo.... When we are living honestly and true to ourselves, we are reading the 'Peaceful Practices' chapter.

Seikyo Times, September 1997, pp. 36-7

From the standpoint of Nichiren Daishonin's Buddhism, the noblest purpose in the world is to carry out the mission of a Bodhisattva of the Earth - one who bases their actions upon Nam-myoho-renge-kyo and propagates it as their primary purpose in life. One's innate Buddhahood, activated by chanting to the Gohonzon, finds expression as the compassionate behavior of a Bodhisattva of the Earth - that is, in one's day-by-day efforts to prove the power of the Gohonzon and encourage others, directly or indirectly, toward the Buddhist practice.

World Tribune, 8-20-79, pg. 5

In praising these Buddhas with the utmost respect, the Bodhisattvas of the Earth are actually praising the eternal oneness of mentor and disciple. A Buddha lives each moment with the greatest sense of fulfillment, fully awakened to the truth that the present moment is itself eternity. The Bodhisattvas of the Earth are in fact Buddhas whose lives are illuminated by the awareness that the present moment is one with eternity.

Seikyo Times, 10/97, pg. 38