The Lotus Sūtra of the fifth period consists of one fascicle of the Sūtra of Infinite Meaning as an introduction, eight fascicles of the Lotus Sūtra, and one fascicle of the Sūtra of Meditation on the Universal Sage Bodhisattva as the conclusion, bringing the total number of fascicles to ten.

The reason for my commentaries on the Four Teachings (Tripitaka, Common, Distinct, and Perfect) and the Four Periods (Flower Garland, Agama, Expanded, and Wisdom) is to help others learn what the Lotus Sūtra is. For one cannot correctly understand the teaching of the Lotus Sūtra without learning the pre-Lotus Sūtras, although one may study the pre-Lotus Sūtras without learning about other Sūtras.

In support of this, Grand Master T’ien-t’ai stated in his Profound Meaning of the Lotus Sūtra, “When attempting to spread various sūtras other than the Lotus Sūtra, the essential part of the teaching will not be lost even if a doctrinal analysis of all the teachings of the Buddha is not rendered. When attempting to spread the Lotus Sūtra, however, the essence of the teaching may be lost if a doctrinal analysis is not made.” It is preached in the Lotus Sūtra (chapter 2, “Expedients”), “Although the Buddhas expound various teachings, it is for the purpose of leading the people into the world of the One Buddha Vehicle.” “Various teachings” here refer to all the pre-Lotus Sūtras. “For the purpose of leading the people into the world of the One Buddha Vehicle” means to expound all the scriptures of Buddhism to reveal the Lotus Sūtra.

Ichidai Shōgyō Tai-i, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Pages 75

The purpose of the Tripitaka teaching is to emancipate people from the Six Realms of the triple world. As a result, because the teaching reveals no place but the triple world to attain emancipation, śrāvaka and pratyekabuddha are unaware of the existence of the Pure Land where bodhisattvas are born. They also do not know that they still possess other evil passions and attachments besides the delusions in view and thought. Śrāvakas and pratyekabuddhas believe they will eliminate the cause of being reborn in the triple world if they do away with the delusions in view and thought and that they will exist in a void where there is no body or mind, since they will have transformed the body to ashes and annihilated consciousness. Thus it is said that men of the two Vehicles cannot be saved by the Tripitaka teaching, and that they will never be able to become Buddhas without the teaching of the Lotus Sūtra.

Ichidai Shōgyō Tai-i, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Pages 72.

This daimoku chanting has not yet been spread in the world. For 2,225 years after the extinction of the Buddha no one has chanted this yet. I, Nichiren, alone have been chanting “Namu Myōhōrengekyō, Namu Myōhōrengekyō” without saving my voice.

As you know, the size of waves depends on the strength of the winds, the height of a fire depends on firewood, the size of lotus flowers depends on the size of the ponds, the quantity of rain depends upon dragons; the deeper the roots of a tree are, the wider its branches grow; and the farther away a river begins, the longer it flows. The Chou dynasty lasted seven hundred years because King Wen paid much attention to propriety and filial piety. Early destruction of the Ch’in dynasty was due to the tyranny of its First Emperor.

With Nichiren’s boundless compassion, “Namu Myōhōrengekyō” will be heard forever even beyond the ten thousand year-period. It has the merit of curing the “blindness” of all the people in Japan, blocking the way to hell. This merit is superior to those of Dengyō, T’ien-t’ai, Nāgārjuna, and Kāśyapa. Practice for a hundred years in the Pure Land is not worth the merit of chanting the daimoku for one day in this defiled world. Propagation of the daimoku in a two thousand year-period following the death of the Buddha is not worth as much as spreading the daimoku for even a short while in the Latter Age of Degeneration. This is not from my wisdom; it is solely due to the time in which I live. In spring, flowers bloom; in autumn, fruits ripen; in summer, it is warm; and in winter, it is cold; they all go along with the laws of nature.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 52-53

This virtue of Nichiren, I am sure, is known to all from the venerable Three Treasures above down to such heavenly beings as the King of the Brahma Heaven, Indra, and the sun and moon. The souls of my parents and Master Dōzen will be given plenty of help by this virtue of mine.

However, I have one doubt here. Venerable Maudgalyāyana tried to save his mother, Moggaliyā, who had fallen to the realm of hungry spirits, but in vain for she was kept suffering there. Sunakṣatra, a son of the Buddha Śākyamuni when He was a bodhisattva in His previous life, was influenced by evil friends and fell into the Hell of Incessant Suffering. The Buddha must have wished to save His son with His might, but He could not help him because that was caused by his own karma.

I do not think that the late Master Dōzen hated me, for I am one of his beloved disciples. However, he was cowardly. Moreover, he had a strong attachment to Mt. Kiyosumi. He was fearful of Steward Tōjō Kagenobu. Besides, Priests Enchi and Jitsujō, as evil as Devadatta and Kokālika, were always by his side, intimidating him. He was so frightened that he abandoned his disciples who followed him for many years, even though he loved them. Therefore, I am not sure about his next life. It was lucky for him that Kagenobu, Enchi, and Jitsujō died before him. They died because of the condemnation of the ten female rākṣasa demons, guardian deities of the Lotus Sūtra. If they had lived longer, Master Dōzen would not have had time even to have a little faith in the Lotus Sūtra. Their deaths enabled him to have a little faith in the Lotus Sūtra, but it was as useless as fighting sticks after quarrels are over or a lantern in the daytime. Besides, it is quite natural that one feels compassion for his children and disciples under any circumstances. Master Dōzen probably took pity on me exiled on the island of Sado, but he never asked about me, though it seemed possible for him to do so. I do not think, therefore, that he truly believed in the Lotus Sūtra.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 43-44

There are two ways of meditating on the doctrine of “3,000 existences contained in one thought.” One is the “theoretical” way, and the other is the “actual” way. Grand Masters T’ien-t’ai and Dengyō practiced the former. I, Nichiren, now practice the latter. As my method of practicing meditation is superior, difficulties befalling me are harder to bear. What T’ien-t’ai and Dengyō propagated was based on the doctrine of “3,000 existences contained in one thought” expounded in the theoretical section [of the Lotus Sūtra], while what I, Nichiren, propagate is based on the doctrine of “3,000 existences contained in one thought” in the essential section. The difference between the two is as great as the difference between heaven and earth. Remember this especially at the time of the last moment of life. Have an unwavering faith in the Lotus Sūtra and continue chanting the daimoku, which is the right way of meditation based on the “actual” doctrine of “3,000 existences contained in one thought. “

Toki Nyūdō Go-henji: Chibyō-shō, A Response to Lay Priest Lord Toki: Treatise on Healing Sickness, Writings of Nichiren Shōnin, Doctrine 2, Page 254-255