There once lived a man named Gyōbō Bonji. He visited numerous countries over the course of 12 years seeking the Buddha’s dharma. However, as the Buddha had not yet appeared in this world, neither His teaching nor any priest spreading the dharma was to be found. Nevertheless, Bonji sought the teaching of the Buddha just as a thirsty man seeks water or a hungry man searches for food.

One day he met a Brahman who told him, “I know a verse of a sacred teaching. If you are really eager to seek the Buddha’s teaching, I will teach it to you.” Bonji replied, “Yes, please.” The Brahman then said, “If you are so anxious to learn it, first peel off your own skin to make a sheet of paper, sharpen your own bone to use as a pen, grind your own marrow to use as ink and draw your own blood to use as water to write it down, then I will teach it to you.” Bonji was glad for the opportunity to hear the dharma and did what he was told to do. The Brahman, however, suddenly disappeared. Looking up at the sky then lying face down on the ground, Bonji bewailed his fate.

The Buddha pitied this man and emerged from underground to preach this verse: “Practice the right dharma, not the wicked dharma. By doing so one will live peacefully both in this life and the life to come.” Bonji attained Buddhahood immediately after hearing this. The words of the Buddha that led Bonji to attain Buddhahood consisted of merely 20 Chinese characters.

Nichimyō Shōnin Gosho, A Letter to Nichimyō Shōnin, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 136-137

As for what should be done to refute the Pure Land teaching, before criticizing what Hōnen says in his Collection of Passages on the Nembutsu and the Original Vows, one should affirm first of all that Śākyamuni Buddha is the very father of all of us by revealing the scriptural statement, “This triple world is My property, where all living beings are My children” in the “Parable” chapter in the second fascicle of the Lotus Sūtra. Which Buddha other than Śākyamuni can also be our parent? More than 3,000 fascicles of Confucianism and Taoism teach loyalty and filial piety in the long run. They also teach that loyalty starts with filial piety. Therefore, Confucianism and Taoism are the first gates to enter Buddhism, the teaching of which is also based on filial piety. In short, though there is a difference in status, those who show piety to their parents are the most honorable in Buddhism as well as non-Buddhist teachings regardless of status.

Hōmon Mōsaru-beki-yō no Koto, The Way to Refute the Evil Teaching, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Page 145-146

[T]he sin of not believing in and slandering the Lotus Sūtra is explained in detail in the “Parable” chapter. The sin of slandering the upholders of the Lotus Sūtra is preached in the “Teacher of the Dharma” chapter. The merits of those who believe in the Lotus Sūtra is expounded in the “Variety of Merits” and “Merits of Rejoicing at Hearing This Sūtra” chapters. Slandering the dharma means going against the teaching and rejoicing at hearing the dharma means to be obedient to the teaching. Do you think those who understand the preciousness of the Lotus Sūtra even for a moment without quite understanding its meaning are going against the teaching or being obedient to it? Aren’t the merits of ignorant people in the Latter Age of Degeneration holding a religious service in honor of or rejoicing at hearing the Lotus Sūtra even for a moment preached in scriptures? Besides, according to the interpretations of T’ien-t’ai and Miao-lê, it was an act of slandering the True Dharma when Buddhist masters of other schools regarded such Lotus practices as a child building a sand Stupa for play, rejoicing at hearing a verse or phrase of the sūtra, or the person rejoicing at hearing the sūtra equal to the practices for sages and wise people preached in the pre-Lotus sūtras.

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 7

In my view the Tendai doctrine is supported by two pillars: the doctrinal study of various sūtras (kyōdō) and the true intent of the Buddha (shōdō). Based on these two pillars, Grand Master T’ien-t’ai wrote three major works (Profound Meaning of the Lotus Sūtra, Words and Phrases of the Lotus Sūtra, and Great Concentration and Insight) in sixty [sic] fascicles. The doctrinal study of various sūtras categorizes the sūtras in chronological order and assesses each of them, while the true intent of the Buddha means to be in a state of enlightenment of the Buddha. Which pillar do you think the interpretative sentences you quoted are of?

If they are of the doctrinal study, then consider that Grand Master T’ien-t’ai has established the three standards of comparison to assess the pre-Lotus sūtras against the Lotus Sūtra. Hence they should be asked what the three standards of comparison are.

If they answer that the three standards of comparison are (1) whether or not the capacity of the people is ripe for understanding the True Dharma, (2) whether or not the beginning and ending of the guidance of the Buddha is shown, and (3) whether or not the relationship between the Buddha and His disciples is eternal, we should then inquire which of the three standards their quotations are based on.

If they answer that they are based on the first comparison, we should further ask, “There are two ways of comparing the capacity of the people: comparison by doctrinal teachings (yakkyō) and comparison by periods of preaching (yakubu). Which one are they based on?”

If they answer that they were based on comparison by doctrinal teachings, then consider asking them further, “There are two kinds of interpretation in both the yakkyō and yakubu ways: lenient (yo) and strict (datsu) interpretations. Which of these two is it?”

If they reply that they do not know anything about yakkyō and yakubu or yo and datsu, it reveals that they are very ignorant of the Tendai doctrine.

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 162-163

It is not feasible to explain the true meaning of the doctrine of “3,000 existences contained in one thought” even in the theoretical section of the Lotus Sūtra. Needless to say, it is not mentioned at all in the pre-Lotus sūtras. The doctrine stems from the passage describing the ten aspects of existence in the paragraph on the “brief replacement of the three vehicles with the one true vehicle” (ryaku kaisan-ken’ichi) in the second chapter in the theoretical section of the Lotus Sūtra. Nevertheless, the true meaning of the doctrine is based solely on the essential section of the sūtra. The pre-Lotus sūtras should be judged according to the meaning of the theoretical section, which in turn should be judged by the meaning of the essential section. Only the essential section of the Lotus Sūtra can define its meaning as it preaches.

Jisshō-shō, A Treatise on the Ten Chapters of the Great Concentration and Insight, Writings of Nichiren Shōnin, Doctrine 2, Page 3-4

(Hitherto missing) A sleeping lion does not turn angry unless it is provoked. Waves do not rise unless a pole is thrust in the river. Likewise, if we do not refute the slanderer of the True Dharma, we will not encounter hardship. It is preached in the Nirvana Sūtra, “If a virtuous priest upon seeing a person who destroys the dharma disregards him and does not censure him, such a priest is a mortal enemy of the Buddha Dharma.” If we do not take the word “disregard” seriously in this citation, it is inevitable that we will fall into the Hell of Incessant Suffering in the next life, though we seemingly may be able to pass through this life without trouble.

Therefore, Grand Master Nan-yüeh states in his Lotus Sūtra’s Four Peaceful Practices, “Suppose a bodhisattva protects an evil person and is unwilling to punish him, allowing his evil to increase, thus bringing trouble to virtuous people, and destroying the True Dharma. Such a bodhisattva is not a true bodhisattva. Outwardly he pretends to be a bodhisattva to deceive others, saying always, ‘I am practicing the paramita of perseverance.’ Such a person will fall into hell together with all the other evil people.”

The Ten Wheel Sūtra also preaches, “Do not live with a slanderer of the True Dharma. Do not befriend him or approach him. Doing so, will inevitably lead you to fall into the Avīci Hell.” When one enters a forest of sandalwood, the sweet fragrance clings to one’s body even though no branches are broken. Likewise, when one befriends or approaches a slanderer of the True Dharma, the merits one has accumulated will vanish and that person will fall into hell together with the slanderer. Therefore, Grand Master Miao-lê warns in his Annotations on the Great Concentration and Insight, “If one, who is not initially evil, approaches and befriends an evil person, it is inevitable that one will become evil in time, spreading his wicked ways throughout the country.”

Nambu Rokurō-dono Gosho, A Letter to Lord Nambu Rokurō, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 170-171

Of the 25 transmitters of the Buddhist dharma, all except the Buddha are men of temporary manifestation dispatched by the Buddha to lead living beings. Āryadeva, the 14th of the 25 transmitters, was killed by a non-Buddhist, and Venerable Simha, the 25th transmitter, was beheaded by King Dammira. Many others such as Buddhamitra and Bodhisattva Nāgārjuna encountered various difficulties. On the other hand, some were firmly supported by the rulers and were able to spread the dharma without encountering difficulties. Why is it that some transmitters were persecuted while others were not? I believe it is because there exist good and wicked countries in the world and aggressive and persuasive means of spreading a religion. This was true even during the Ages of the True Dharma and the Semblance Dharma. It was also true even in India, the central land of the Buddhist dharma. All the more so in Japan, a remote country land, at the beginning of the Latter Age of Degeneration. It has been expected from the beginning that I would encounter great difficulties when I tried to spread the teaching of the Lotus Sutra. I simply waited for them to arise.

Tenjū Kyōju Hōmon, Lightening the Karmic Retribution, Writings of Nichiren Shōnin, Followers 1, Volume 6, Page 30

[T]he only dependable teaching is a phrase in fascicle seven of the Lotus Sūtra saying: “Propagate this sūtra throughout Jambudvipa during the last 500-year period after My passing.” Grand Master Dengyō interprets this: “The Ages of the True Dharma and Semblance Dharma are approaching the end, and the Latter Age of Degeneration is around the corner. It is the time when the One Vehicle teaching of the Lotus Sūtra will be propagated.”

Mikoshi Buri Gosho, Intimidation with the Portable Shrine, Writings of Nichiren Shōnin, Biography and Desciples, Volume 5, Page 143

As for the main meaning of the Previous Life of Medicine-King Bodhisattva chapter, it is in the seventh fascicle of the sūtra and is the 23rd of the 28 chapters. The first fascicle of the Lotus Sūtra includes the “Introductory” and “Expedients” chapters, the former being the introduction to the 28 chapters. The eight chapters from the “Expedients” to the “Assurance of Future Buddhahood of Learners and Adepts” chapters chiefly clarifies the attainment of Buddhahood by the Two Vehicles of śrāvaka and Pratyekabuddha and secondly explains the attainment of Buddhahood by bodhisattvas and ordinary people.

The five chapters, “The Teacher of the Dharma,” “The Appearance of the Stupa of Treasures,” “Devadatta,” “Encouragement for Upholding This Sūtra,” and “Peaceful Practices” chapters, expound the way ordinary people in the Latter Age of Degeneration should practice the eight chapters following the second “Expedients” chapter. Also, the 15th “Appearance of Bodhisattvas from Underground” chapter is the introductory to the 16th “Life Span of the Buddha” chapter. The 12 chapters beginning with the 17th chapter, “Variety of Merits,” explain mainly how ordinary people in the Latter Age of Degeneration should practice the “Life Span of the Buddha” chapter, while in the second place they also preach how to practice the eight chapters beginning with the “Expedients” chapter. Accordingly, this “Medicine King Bodhisattva” chapter explains the way to practice the eight chapters following the “Expedients” chapter as well as the “Life Span of the Buddha” chapter.

Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 28-29

QUESTION: Suppose ordinary people, priests or lay persons, uphold, read and write or let others read and write the entire Lotus Sūtra without understanding its meaning. Or perhaps they focus on just one of its fascicles, or the four important chapters (chapters 2, 14, 16 and 25), or even just the verse at the end of the “Life Span of the Buddha” chapter without fully appreciating the depth of the sūtra. Suppose there are people who, though they do not read and write the sūtra themselves, show respect by pressing their palms together in the form of gasshō, bow in front of it, offer incense and flowers to it. Or suppose there are people who, though they do not practice these things themselves, are happy seeing others perform such practices, and rejoice that this sūtra is spreading all over the country. Can such people, due to their own merit of having practiced a little, avoid committing worldly sins and be reborn in the realms of human and heavenly beings just as Hinayana sages on the first stage of sainthood are always reborn in the realms of humans and gods without falling into the three evil realms (hell, realm of hungry souls and that of beasts and birds)? Can they in the end perceive the Lotus Sūtra or be reborn in the Pure Lands all over the universe or become Buddhas with their present bodies? I would like to hear about this in detail.

ANSWER: Though my understanding of the sūtra is not profound, as I contemplate the spirit of the Lotus Sūtra and the Nirvana Sūtra, as well as their interpretations by T’ien-t’ai and Miao-lê, it seems to me that those who possess even the slightest belief in the Lotus Sūtra without holding any enmity against its teaching will not fall into the evil realms even if they commit evil deeds.

However, suppose such people believe in the “evil friend,” the one who understands only the provisional teachings, pretending to be wise and saying in an amicable manner that the teaching of the Lotus Sūtra is unsuitable for them. If such people then abandon their faith in the Lotus Sūtra, convert themselves to other teachings, and never return to the Lotus Sūtra for the duration of their lives, they may end up falling into the evil realms.

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 1-2