A Buddha who leaves for a pure land in another world after attaining enlightenment or takes refuge in the tranquillity of nirvana, is not truly a Buddha. If, upon becoming a Buddha, one’s life of the nine worlds ceases to exist, then one has not attained true enlightenment, nor is one truly a Buddha.
A genuine Buddha goes out into society, which is swirling with the life states of the nine worlds, and there becomes active, manifesting the life of the world of Bodhisattva. A Buddha directly engages people, one by one, as they deal with the sufferings of existence in the real world and, thoroughly treasuring every person, takes unswerving action to guide each to happiness. It is precisely in this dauntless path of the bodhisattva that the life of the Buddha shines.
For everyone’s happiness, a Buddha racks his mind, exerts himself, and employs a wide range of expedient means. He mobilizes all of the Ten Worlds. To manifest the state of life needed at any time in any of the nine worlds is the totally free state of life of the Buddha.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

The fundamental Law of the universe is Myoho-renge-kyo, and the true aspect of our lives is Myoho-renge-kyo. The life of the Buddha is the manifested aspect of Myoho-renge-kyo in the body and spirit of a human being; and the ultimate Law for attaining Buddhahood expounded by the Buddha is also Myoho-renge-kyo.
For this reason, when we chant Nam-myoho-renge-kyo while practicing for ourselves and others, with the Gohonzon of Nam-myoho-renge-kyo manifested by the Buddha as our clear mirror and with deep confidence in the Gohonzon existing in our own lives, Myoho-renge-kyo within us resonates with the Myoho-renge-kyo outside us, and the world of Buddhahood emerges from within. 

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

To chant Nam-myoho-renge-kyo is to praise most highly the Gohonzon that Nichiren Daishonin manifested. At the same time, it is to praise the Gohonzon in our own lives and to praise the world of Buddhahood within us. When the world of Buddhahood is praised in this fashion, it becomes manifest.
The Daishonin says that it “is summoned forth and manifested.” It is we who are calling forth our Buddhahood, and it is our Buddhahood that is being called forth. The world of Buddhahood is not something given to us from outside; we call it forth from within. It is a case of “responsive communion” between the Gohonzon and ourselves.
All Buddhist gods throughout the universe move in response to our voices and function to protect our lives; all Buddhas and bodhisattvas rejoice. This is as the Daishonin indicates when he says, “‘Joy’ refers to the joy experienced by the entire realm of phenomena simultaneously” (Gosho Zenshu, p. 735). The entire universe overflows with joy.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​

In “How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra,” the Daishonin says, “We revere Myoho-renge-kyo inherent in our own life as the object of devotion” (WND, 887). With this awareness, we chant daimoku. The object of devotion is Myoho- renge-kyo, and the daimoku that we chant with faith in the object of devotion is Myoho-renge-kyo.
Myoho-renge-kyo is the common name for both the Buddha nature that is equally inherent in the lives of all living beings and for the Mystic Law to which all Buddhas in the three existences are awakened. Accordingly, he says that, by chanting this daimoku even once, we can call forth the Law to which all Buddhas are enlightened as well as the Buddha nature of all living beings. Its benefit is therefore infinite and boundless.

​This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application​