QUESTION: Is there any difference between those who chant “Namu Myōhō Renge Kyō” (I put my faith in the Lotus Sūtra) and those who chant “Namu Daihōkōbutsu Kegongyō” (I put my faith in the Flower Garland Sūtra) without knowing the spirit of those sūtras? Is there any difference in merit between them?

ANSWER: There is a difference. A small river can take in water from dew, drops of water, wells, and creeks, but not from large rivers. A large river can take in water from dew and smaller rivers but not from an ocean. The Āgama sūtras are like a small river which can receive water from dew, drops of water, wells, and creeks. The Hōdō sūtras, the Amitābha Sūtra, the Great Sun Buddha Sūtra, and the Flower Garland Sūtra are like a large river, which can take in water from smaller rivers. The Lotus Sūtra is like an ocean, which can receive all kinds of water such as dew, drops of water, wells, creeks, small rivers, large rivers, and rain.

Hōon-jō, Essay on Gratitude

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A drop of ocean water is a delicacy that includes the five elements of flavor. Moreover, whereas a drop of river water is like an ordinary pill, a drop of ocean water is a panacea. In this regard “Namu Amida-butsu” is a drop of river water while “Namu Myōhō Renge Kyō” is a drop of ocean water. The Amitābha Sūtra is a drop of minor river water while a character of the Lotus Sūtra is a drop of ocean water.

Ueno-dono Gohenji, Reply to Lord Ueno

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The Lotus Sūtra has seventeen alternative names. All Buddhas in the past, present and future, however, name it “Namu Myōhō Renge Kyō.” Various Buddhas such as Amida (the Buddha of Infinite Life) and Śākyamuni meditated on the truth of “3,000 existences contained in one thought in mind and recited “Namu Myōhō Renge Kyō” by mouth while performing the bodhisattva practices until they became the Enlightened Ones.

Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight

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QUESTION: In the Latter Age of Degeneration, what should a beginning practitioner refrain from practicing?

ANSWER: Beginners should refrain from giving alms, observing the precepts, and the rest of the first five bodhisattva practices and for the present should instead take up the practice of Namu Myōhō Renge Kyō which is the spirit of the single moment of understanding by faith and the stage of rejoicing. This is the true intention of the Lotus Sūtra!

Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice

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It has been 2,200 years or so since the passing of Śākyamuni Buddha. We are now in the Latter Age of Degeneration, when wise persons are gradually getting scarce just as a mountain slopes from the peak and fields are overgrown with weeds. Many people chant the nembutsu or observe precepts but few seek refuge in the Lotus Sūtra. Stars are many in number, but they cannot illuminate the depths of the ocean. No matter how many plants there are, they cannot be used as pillar for a palace. Likewise, no matter how many times one chants the nembutsu, it will never become the way to Buddhahood. No matter how many precepts one observes, they will never become the seeds of rebirth in the Pure Land. The seven characters of Namu Myōhō Renge Kyō alone are the seeds of Buddhahood.

Kurōtarō-dono Gohenji, A Reply to Lord Kurōtarō

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It is a serious mistake to mix other teachings with the odaimoku. For example, when the sun rises, we no longer need to use lamps. When it rains, the dew is of no use. A baby does not need any nourishment except for milk. We do not need to add supplements to effective medicine.

Ueno-dono Gohenji, A Reply to Lord Ueno

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[W]hen we believe in the certainty of attaining Buddhahood, is there anything to fear? It is pointless to become royalty and enjoy the pleasures of this life. It is useless to be born in heaven and enjoy its pleasures. Instead, follow the example of the dragon girl who attained Buddhahood in the “Devadatta” chapter of the Lotus Sūtra, and align yourself with Mahā-Prajāpatī.

How delightful it will be! How joyful it will be! Namu Myōhō Renge Kyō. Namu Myōhō Renge Kyō.

Toki-ama Gozen Gosho, A Letter to My Lady, the Nun Toki

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Lay followers of Japan today should recite only “Namu Myōhō Renge Kyō.” As the name has the virtue of reaching the body for which it stands, when one chants “Namu Myōhō Renge Kyō” one will not fail to receive all the merit of the Lotus Sūtra.

Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight

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The moon does not reflect on dirty water, and birds do not build nests in dead trees. Likewise, Śākyamuni Buddha does not reside in the body of a woman without faith. However, a woman who believes in the Lotus Sūtra is like a body of pure water. The moon, Śākyamuni Buddha, reflects upon it.

Matsuno-dono Nyōbō Go-henji, A Response to the Wife of Lord Matsuno

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T’ien’tai … makes clear that all things and phenomena in the ten realms are manifestations of the ultimate reality. Since ultimate reality is another name of the Lotus Sūtra, what he states is that all things and phenomena are equal to the Lotus Sūtra. It is a reality of a hell showing hell’s appearance. If its appearance turns into that of the realm of hungry spirits, it is no longer a hell. “All phenomena as ultimate reality” means that Buddhas show Buddhas’ appearance, unenlightened people show their appearance, and the true appearance of all things is the truth of the Lotus Sūtra.

Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality

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