When we open the Lotus Sūtra, we can see its teachings as clearly as looking at our face in a mirror. It is similar to recognizing the color of grasses and trees as the sun rises. It is stated in the Sūtra of Infinite Meaning, “The truth has not been revealed during the first forty years or so.” At the beginning of the “Expedients” chapter of the Lotus Sūtra, fascicle 1, it is said, “The World Honored One will expound the true teaching after a long period [of expounding expedient teachings].” In the chapter of “The Appearance of the Stupa of Treasures” in the fourth fascicle of the Lotus Sūtra, “The Lotus Sūtra of the Wonderful Dharma … is nothing but the truth.” In the chapter of “Divine Powers of the Buddha” in the seventh fascicle of the Lotus Sūtra, it is clearly stated that the tongues of the three Buddhas (Śākyamuni Buddha, the Buddha of Many Treasures, and numerous Buddhas in manifestation) “reach the Brahma Heaven,” proving the sūtra to be true. Moreover, in the “Medicine King Bodhisattva” chapter, other sūtras preached before or after the Lotus Sūtra are compared to stars, rivers, petty kings or minor mountains whereas the Lotus Sūtra is compared to the moon, the sun, the great ocean, major mountains or a great king. These are not my own words, but the golden words of the Buddha and the words that Buddhas from all the worlds throughout the universe resolved.
Sennichi-ama Gozen Gohenji, A Reply to My Lady Nun Sennichi
[T]he Chinese character for “great,” not that for “wonderful,” was put on each title of such sūtras as the Great Flower Garland Sūtra, the Sūtra of Great Assembly, the Great Wisdom Sūtra and the Great Nirvana Sūtra. These sūtras can save only people who are still alive but not dead ones, while the Lotus Sūtra can save dead people as well, which is why the sūtra is called “wonderful.” Therefore, those who are entitled to attain Buddhahood cannot do so by various other sūtras, while even those who have difficulty in attaining Buddhahood can become Buddhas by the Lotus Sūtra, let alone those who are easily capable of doing so. Accordingly, no one should rely on various other sūtras after the Lotus Sūtra was expounded.
Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra
[T]hose who received the teaching of the Great Concentration and Insight from Grand Master T’ien-t’ai in the Age of the Semblance Dharma are, like those who heard the preaching of the pre-Lotus teaching in the lifetime of Śākyamuni Buddha, “people who received the perfect teaching taking on the expedients (provisional teaching).” People who receive the teaching from the Eternal Śākyamuni Buddha are those who receive the teaching of the Wonderful Dharma revealed in the essential section of the Lotus Sūtra and go their way correctly to enlightenment.
Risshō Kanjō, A Treatise on Establishing the Right Way of Meditation
The merit of your offerings to me and becoming my follower, on the other hand, cannot be fully comprehended even with the Buddha’s wisdom. Therefore, it is preached in the “Medicine King Bodhisattva” chapter, “Even the wisdom of the Buddha cannot measure the extent of such merit.”
Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality
The Annotations on the Words and Phrases of the Lotus Sūtra says: “If the practice of the spiritual contemplation is consistent with the teaching of the Lotus Sūtra, it will become a wonderful way of practice different from such vain efforts as counting the treasures of other people. This shows that the Great Concentration and Insight is merely a means to attain the objective for knowing the Lotus meditation (like a coop which is unnecessary when the fish is caught). If a person understands this meaning, he can really obtain the essence of the Lotus Sūtra.
Risshō Kanjō, A Treatise on Establishing the Right Way of Meditation
[T]he Buddha of Many Treasures attested to the truth of the Lotus Sūtra (in the “Beholding the Stupa of Treasures” chapter), and the numerous Buddhas in manifestation coming from all the worlds in the universe verified the truthfulness of the sūtra by extending their long tongues to reach the Brahma Heaven (in the “Divine Powers of Buddhas” chapter). Thus the “three” Buddhas of Śākyamuni, the Buddha of Many Treasures, and the numerous Buddhas in manifestation verify the truth of the Lotus Sūtra. Therefore, we can say that while the Lotus Sūtra is one book, it is worth three books, its one phrase is worthy of three phrases, and one word is worthy of three words. That is to say, one written Chinese character in the Lotus Sūtra is equipped with the merits of these “three” Buddhas; it is like a wish-fulfilling gem.
Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo
The character Myō in the Myōhō Renge Kyō was verified by the tongues of the two Buddhas (Śākyamuni and Many Treasures). The tongues of these two Buddhas are an eightfold double-blooming lotus flower. A wish-fulfilling gem, on top of this double-blooming lotus flower, is the character Myō. This wish-fulfilling gem, the character Myō, contains all the merits of Śākyamuni Buddha’s Six Paramita (the six kinds of practice by which He attained Buddhahood). In a previous life, Śākyamuni offered His own body to a hungry tiger and sacrificed His life to a hawk to save a dove (charity). When He was King Śrutasoma, he did not violate the Buddhist precepts even at the cost of his life (precepts). When he was Hermit Forbearance, he willingly endured the tortures of King Kālika cutting off his four limbs (forbearance). When he was Prince Dāna, he devoted his life to finding a wish-fulfilling gem to save people (effort). When he was the Hermit Shōjari, he did not move until the eggs that a heron placed on his head hatched (meditation). And so on. Therefore, we in the Latter Age of Degeneration who simply believe in the Lotus Sūtra are able to receive the same merit gained by practicing the Six Pāramitā in full even if we haven’t performed any good deeds.
Nichimyō Shōnin Gosho, A Letter to Nichimyō Shōnin
No matter what kind of prayer is performed, so long as the people in Japan do not listen to me, Japan will inevitably suffer as much misery as Iki and Tsushima today. My disciples, you should believe in this and see when it happens. This is not because I, Nichiren, am honorable, but because the power of the Lotus Sūtra is superior. If I walk with pride, I would be considered arrogant. If I humble myself, I would be considered despising the Lotus Sūtra. The higher a pine tree grows, the longer a hanging wisteria grows. The deeper the source of a river is, the longer the river flows. How wonderful it is that only I receive the true joy and pleasure in this defiled country!
Shōnin Chi-sanze-ji, The Sage Knows the Three Periods
Regarding “the wonderful” of the Sūtra of the Lotus Flower of the Wonderful Dharma, Grand Master T’ien-t’ai declares in his Profound Meaning of the Lotus Sūtra, “Wonderful means something mysterious, absolute and beyond expression;” “the Lotus Sūtra is called wonderful because it is the hidden teaching of the Buddha,” or “it is named so because the sūtra is the supreme and ultimate Dharma like nectar.”
Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha
QUESTION: Your disciples lack even a basic understanding and yet they collectively cry out Namu Myōhō Renge Kyō. What stage is this equal to?
ANSWER: These people are not surpassed by those at the highest stage of the four flavors and three teachings; also they are stronger than those who practice the perfect teachings prior to the Lotus Sūtra; moreover, they excel beyond the patriarchs of the Shingon and other schools including Śubhākarasiṃha, Chihyen, Tz’ŭ-ên, Chi-tsang, Tao-hsüan, Bodhidharma, Shan-tao and others by a hundred, thousand, ten thousand, hundred thousand-fold! Therefore, I entreat all those who live in this country: please do not show disrespect to my disciples.
Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice
