Devadatta, archenemy of Śākyamuni Buddha, was the primal “good friend,” who helped Him in His pursuit of truth. Observing the world today, we find that strong enemies, rather than friends, help people improve themselves. I see many such examples right here in my world. The prosperity of the Hōjō clan is due to ex-Emperor Gotoba as well as Wada Yoshimori, who both tried to destroy the Hōjōs. If not for them, how could the Hōjōs hold onto their hegemony and rule over Japan? Therefore, we should say that they, who planned to subjugate the Hōjōs, were the prime allies of the Hōjō clan.

By the same token, my best allies who are helping me to become a Buddha now are: Tōjō Kagenobu, who tried to assassinate me; Priests Ryōkan, Tao-lung, and Dōamidabutsu, who brought false charges against me; and Hei no Saemonnojō Yoritsuna and Lord Hōjō Tokimune, who dominated the country. If not for these people, how could I have been a practicer of the Lotus Sūtra? I sincerely feel indebted to them.

Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 33

The “self-nature” of the Lotus Sūtra is not what non-Buddhists think it to be because we possess in our heart all living beings of the Ten Realms. We have in ourselves the realm of Buddhas, let alone those of all living beings. Therefore, to become a Buddha now does not mean to be a new one. The “other-power” in the Lotus Sūtra, too, is not what non-Buddhists consider it to be. For other Buddhas are contained within each of us by nature. They also manifest themselves in us ordinary people. At this point I am omitting a discussion of both the “dual” and “spontaneous” powers.

Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 91

Though we, as ordinary people, should just believe in and respect any founder of a Buddhist School, I, Nichiren, cannot resolve my doubts at all. In worldly matters, there can be only one sovereign of a country. If there are two, peace cannot be attained. If there are two masters in a home, unity will deteriorate. The same can be said for all the sūtras of Buddhism. One of them, whichever it may be, must be supreme to all other sūtras.

Therefore, if we follow the sūtras uttered by the Buddha without depending on masters and commentators, we shall see the superiority of the Lotus Sūtra, just as the whole world can be seen by anyone who is not blind under the shining sun in the blue sky. Its supremacy is beyond doubt!

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 3-4.

I will write this for my followers. Others will not believe in me and go to hell for slandering the True Dharma, which would in turn cause them to obtain Buddhahood. It is possible to know the salinity of the ocean by tasting one drop of water, and the advent of spring by seeing a flower bloom. In the same way, without sailing thousands of miles over to Sung China, without spending as long as three years as Fa-hsien did to visit Mt. Sacred Eagle, without entering the Dragon Palace as Nāgārjuna did, without visiting Bodhisattva Maitreya as Asaṅga did, or without attending the “three meetings at two places for lectures on the Lotus Sūtra (two on Mt. Sacred Eagle and one up in the sky) you will be able to perceive the relative merits of all the sūtras preached by the Buddha during His lifetime by reading this writing of mine.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 89

Once I decided to speak out and submit my proposal I could not turn back. Instead my proposal grew more insistent by the day, and I was despised by the ruler of the country and attacked by the entire nation. As the whole country of Japan opposed the spread of the Lotus Sūtra, the heavens were offended causing unusual phenomena in the sky to occur including the appearance of a great comet. The earth was enraged and shook continuously. Fighting broke out among the people and foreign troops invaded the country. The Buddha’s prophecy recorded in His sūtras proved to be true just as predicted. From these facts, there is no doubt about my being a practicer of the Lotus Sūtra.

Takahashi Nyūdō-dono Gohenji, A Response to Lay Priest Lord Takahashi, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 77

When Śākyamuni Buddha was a crown prince, King Śuddhodana, the Buddha’s father, did not allow the prince to enter the priesthood. He placed 2,000 soldiers at the four gates of the palace to keep an eye on the prince. Nevertheless, Śākyamuni entered the priesthood against His parents’ wishes. In the secular world one should follow the wishes of one’s parents. In Buddhism, however, it seems to be an act of filial piety not to follow one’s parents’ wishes. Therefore, it is preached in the Meditation on the Mind-base Sūtra regarding the root of filial piety, “It is the true way of repaying indebtedness to enter the Buddha Dharma by severing ties with the long-lasting love of parents.” It means that in true Buddhism entering the priesthood and becoming a Buddha by not following the wishes of parents is the true way of repaying the gratitude of indebtedness.

Even in the secular world it is stated in the Classic of Filial Piety, a Confucian classic, that it would be an act of filial piety for one not to follow one’s parents in the event when one’s parents rise in rebellion. When Grand Master T’ien-t’ai entered the Lotus Meditation, his late parents clung to both his knees, to prevent him from practicing the Buddha way. It was a heavenly devil taking the form of his parents to disturb him.

Kyōdai-shō, A Letter to the Ikegami Brothers, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 79-80

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.

If you look into their past you will find that they are great bodhisattvas who have made offerings for 80 trillion kalpa (aeons) to Buddhas as numerous as the sands of the Hiraṇyavati or Ganges Rivers. Or if we speak of the future, they will surpass those who have made offerings for 80 years and will be able to achieve the merits of the 50th person (in succession who hears the Wonderful Dharma, who is spoken of in chapter 18 of the Lotus Sūtra). They are like a baby emperor bound up in swaddling clothes, or a great dragon that has just been born. Do not disdain them! Do not despise them!

Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 107