[O]ther Sūtras clarify the nine [suchlike characteristics of] nature, appearances [and so forth], but do not go so far as to expound that the nature, appearances [and so forth] of the Buddha are [characterized as] an integrated reality simultaneously empty of substantial Being yet conventionally existent. It is this Lotus Sūtra which reveals [the true meaning and purpose of] all expedient means and leads all to attain and enter [the one final goal of Buddhahood]. In their discussion of [suchlike] appearances, nature [and so forth], they do not mention “integrated reality as simultaneously empty yet conventionally existent.” The Tathāgata emphatically praises this Lotus Sūtra as the most supreme, because this meaning is implicit here.