You should always keep in mind that in considering the comparative superiority and profundity between the Lotus Sūtra and pre-Lotus sūtras, Grand Master T’ien-t’ai established three distinctions between the ultimate teaching of the Lotus Sūtra and the provisional teachings in pre-Lotus sūtras. Of the three, what I, Nichiren, expound is the third doctrine regarding the question of whether or not the relationships between the Lord Buddha and His disciples are eternal.

Some scholars in China and Japan, beginning with Grand Master T’ien-t’ai, preached the first and second doctrines regarding the capacity of listeners and completeness in the Buddha’s guidance as vaguely as a dream. Nobody, however, has ever preached the third doctrine. Grand Master T’ien-t’ai explained the differences among the three in his Profound Meaning of the Lotus Sūtra, and Grand Master Miao-lê stated in his Commentary on the Profound Meaning of the Lotus Sūtra that the first two were doctrines of the theoretical section while the third doctrine was of the essential section. Grand Master Dengyō held almost the same opinion. None of them, however, insisted on centering on the third doctrine. After all they wanted to give us the merit of doing it in the Latter Age of Degeneration. It is stated in the 23rd chapter of the Lotus Sūtra, in the “Previous Life of the Medicine King Bodhisattva”: “The teaching of the Lotus Sūtra will be spread widely in the fifth 500-year period (beginning of the Latter Age).” It must have foretold the revelation of this doctrine today in the Latter Age of Degeneration.

Toki Nyūdō-dono Go-henji: Hongon Shukkai-shō, A response to Lay riest Lord Toki: Treatise on Overcoming Illusions of the Triple World by Provisional Teachins, Writings of Nichiren Shōnin, Doctrine 2, Page 278

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.

To put it figuratively, a woman can’t feel her pregnancy in the beginning, but after a while she begins to suspect it until she knows for sure that she is pregnant. An attentive woman can even tell whether she has conceived a boy or a girl.

The same could be said about the doctrines of the Lotus Sutra. If we believe in the merit of “Namu Myōhō Renge Kyō,” Śākyamuni Buddha will be conceived in our hearts before we know it, just as a woman is pregnant before she knows it. We can’t feel it in the beginning, but as the months pass we begin dreaming of the Buddha residing in our hearts, until we feel happiness within us. There are many doctrines, but I will stop talking about them for now.

Matsuno-dono Nyōbō Go-henji, A Response to the Wife of Lord Matsuno, Nyonin Gosho, Letters Addressed to Female Followers, Page 242-244

QUESTION: Regarding the true practicer of Buddhism, how does one preserve one’s faith?

ANSWER: According to the Lotus Sūtra, the Buddha first preached various provisional teachings, which were later merged into the Lotus Sūtra, the only way to Buddhahood. All the people in Japan misinterpret this, saying that since various provisional teachings were merged in the Lotus Sūtra, they all are equal in value or in depth of meaning. Thus, it is said, reciting the name of Amitābha Buddha (the Buddha of Infinite Life), chanting mystic mantra words, practicing Zen meditation, or keeping and reciting the names of any of the sūtras, Buddhas, and bodhisattvas are equivalent to practicing the Lotus Sūtra, and therefore those who practice any of these are true practicers of Buddhism.

I say this is a great mistake. After all, true practicers of Buddhism should not rely on what people say, but solely on the golden words of the Buddha. Upon obtaining Buddhahood, our Lord Śākyamuni Buddha wanted to preach the Lotus Sūtra, the sole way leading to Buddhahood. However, since the capacity of the people to understand and have faith in it was not ripe, He at first preached various provisional teachings for forty years or so as an expedient. Only then did He preach the Lotus Sūtra, revealing His true intention. It is clearly stated in the Sūtra of Infinite Meaning, introductory to the Lotus Sūtra, that various provisional sūtras are expedient while the Lotus is true. A passage in it reads: “Through the expedient, the truth has not been revealed for over forty years.”

Having fully understood why the Buddha first preached the provisional teaching before revealing the true teaching, 80,000 bodhisattvas such as Great Adornment declared in the sūtra that no matter how long one practices the expedient teachings of the pre-Lotus sūtras, Buddhahood will never be attained. Then, in the Lotus Sūtra proper, it is preached in the second chapter: “The Buddha revealed the truth only after a long period of preaching provisional teachings.” He also declares in the same chapter: “There is only one teaching, neither second nor third teaching except those preached as expedient I now simply discard the expedient teachings.” And we are admonished in the third chapter “not to believe in even a word or phrase except in the Lotus Sūtra.”

From these words it should be clear that the One Vehicle teaching of the Lotus Sūtra alone is the great dharma enabling all people to attain Buddhahood, while all other sūtras should be given no value whatsoever.

Nyosetsu Shugyō-shō, True Way of Practicing the Teaching of the Buddha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 84

Regarding the idea that all sūtras preached before the last half (essential section) of the Lotus Sūtra are Hinayāna, even the 24 venerable masters who transmitted the dharma including such great commentators as Nāgārjuna and Vasubandhu in India did not expound it for more than 1,500 years following the death of Śākyamuni Buddha, although they knew it. In China, it has been more than 1,000 years since Buddhism was introduced, but no one knew about it, except Grand Masters T’ien-t’ai and Miao-lê, who roughly talked about it. They, however, did not go so far as to reveal its truth. The same was true with Grand Master Dengyō of Japan.

Contemplating this, I, Nichiren, see this idea restated in the Nirvana Sūtra, “Jumyō” chapter: “Suppose someone denies the eternity of the Three Treasures (the Buddha, Dharma and Sangha), such a man will lose his three refuges in the purity of Buddhism and all the merit of upholding the precepts. He will never gain the rewards for practicing the three kinds of teachings for śrāvaka, pratyekabuddha and bodhisattvas.” This scriptural statement in the Nirvana Sūtra apparently expounds what is preached in “The Life Span of the Buddha” chapter of the Lotus Sūtra.

Following this statement, the Nirvana Sūtra cites a parable saying that as a tree is necessarily accompanied by its shadow, the Buddha is believed in because of His eternal life. The teaching of “The Life Span of the Buddha” chapter is likened to a tree, and pre-Lotus sūtras as well as the first half of the Lotus Sūtra are likened to the shadow of the tree.

Toki Nyūdō-dono Go-henji: Hongon Shukkai-shō, A response to Lay riest Lord Toki: Treatise on Overcoming Illusions of the Triple World by Provisional Teachins, Writings of Nichiren Shōnin, Doctrine 2, Page 277

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.

The sins of the late Lord Shichirōgorō accumulated during his life span of 16 years (in a family of warriors, whose duty is to kill living beings) are as minimal as a drop of a small river water while his faith in “Namu Myōhō Renge Kyō,” though for a short while, is as precious as a drop of ocean water. Thus, there should be no doubt about the attainment of Buddhahood by the late Lord Shichirōgorō.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 48

Generally speaking, when a man tries to distinguish himself in the world, even people who seem to be sages or saints envy him. How much more so ordinary people.

In ancient times, Wang Chao-chün, a consort of Emperor Wen Ti of Former Han, was so beautiful that 3,000 women in the imperial palace envied her, and it is said that innumerable queens of Indra envied Lady Kauśika, the former wife of Indra. In Japan, Prince Kaneakira, son of Emperor Daigo, was envied by Minister Fujiwara Saneyori of the Ono Palace; and Sugawara Michizane was exiled to Kyushu on a false charge made by Minister Fujiwara Tokihira.

Contemplate your own situation from the perspective of these examples. The residence of Lay Priest Lord Ema, your lord, was once vast but it is no longer so. As his young noblemen are many and retainers of long standing increase in number, just as fish become agitated when the water in a pond decreases and birds fight for a treetop when the autumn wind begins to blow, the jealousy among his men must be growing. And since you often acted against your lord and was given many slanderous reports, you were often forced to relinquish your fief. Despite all of this, according to your letter your fief was returned to you. This is wonderful indeed. This is what is meant by “What is done by night appears by day.” It is the reward for your sincere efforts in trying to bring your lord to the faith in the Lotus Sūtra.

Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 151

Chapter two, “Expedients” of the Lotus Sūtra, fascicle 1, says: “The Buddha would preach the True Dharma in the end;” and “abandoning the teachings of temporary expediency, He honestly would preach only the supreme way.” It is stated in chapter fourteen (fascicle 5), “Peaceful Practices,” compares the sūtra to “a jade kept in the topknot of the Wheel-turning Noble King” and “a jade found only on the top of the Wheel-turning Noble King’s head.” It also says, “The jade which had been protected by this powerful king for ages is about to be given away.”

The meanings of these scriptural statements is that all the scriptures of Buddhism brought over to Japan totaling 7,399 scrolls, are all subordinate to the Lotus Sūtra. Just as the Japanese people totaling 4,900,094,828 persons are all retainers of one king, all scriptures of Buddhism (except the Lotus Sūtra) are a mere temporary repose for ignorant women. For example, in building a huge tower, a scaffold is assembled from many small pieces of wood set up ten or twenty-feet high. Then, using this scaffold, the huge tower is built with lumber. Once the tower is completed, the scaffold is dismantled. The scaffold here represents all Buddhist scriptures other than the Lotus Sūtra and the great tower is the Lotus Sūtra. … Scaffolds are needed for building a great tower, and after the completion of a tower scaffolds are demolished. This is what is meant by “discarding the expedient.” A pagoda is built by using a scaffold, but no one worships a scaffold without a pagoda.

Ueno-dono Haha-ama Gozen Gohenji, A Response to My Lady the Nun, Mother of Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 178-179

Chapter two, “Expedients” of the Lotus Sūtra, fascicle 1, says: “The Buddha would preach the True Dharma in the end;” and “abandoning the teachings of temporary expediency, He honestly would preach only the supreme way.” It is stated in chapter fourteen (fascicle 5), “Peaceful Practices,” compares the sūtra to “a jade kept in the topknot of the Wheel-turning Noble King” and “a jade found only on the top of the Wheel-turning Noble King’s head.” It also says, “The jade which had been protected by this powerful king for ages is about to be given away.”

The meanings of these scriptural statements is that all the scriptures of Buddhism brought over to Japan totaling 7,399 scrolls, are all subordinate to the Lotus Sūtra. Just as the Japanese people totaling 4,900,094,828 persons are all retainers of one king, all scriptures of Buddhism (except the Lotus Sūtra) are a mere temporary repose for ignorant women. For example, in building a huge tower, a scaffold is assembled from many small pieces of wood set up ten or twenty-feet high. Then, using this scaffold, the huge tower is built with lumber. Once the tower is completed, the scaffold is dismantled. The scaffold here represents all Buddhist scriptures other than the Lotus Sūtra and the great tower is the Lotus Sūtra. … Scaffolds are needed for building a great tower, and after the completion of a tower scaffolds are demolished. This is what is meant by “discarding the expedient.” A pagoda is built by using a scaffold, but no one worships a scaffold without a pagoda.

Ueno-dono Haha-ama Gozen Gohenji, A Response to My Lady the Nun, Mother of Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 178-179

There are seventy states in India, all of which are included in the name of India. Sixty-six provinces of Japan are included in the name of Japan. The name of India includes seventy states in India and all the things in them such as people, cattle, and treasures. The name of Japan includes sixty-six provinces, wings of eagles donated from Dewa Province, gold dug out in Mutsu Province and all the treasures, human beings, cattle as well as Buddhist temples and Shinto shrines. Through heavenly eyes we can see in the two Chinese characters for Japan sixty-six provinces, treasures as well as human beings and cattle. Through dharma eyes we can even see human beings and cattle being born and dying here and there. Just as we can recognize the body of a man by hearing his voice, the size of an elephant by looking at its footprints, the size of a pond by seeing lotus flowers in it, the size of a dragon by seeing the rain it caused, a portion includes the whole in everything.

The title of the Āgama sūtras seem to contain everything in it, but it has only one Śākyamuni Buddha of Hinayāna Buddhism and not any other Buddha. Such sūtras as the Flower Garland Sūtra, the Sūtra of Meditation on the Buddha of Infinite Life, and the Great Sun Buddha Sūtra seem to contain everything, but they have no Eternal Śākyamuni Buddha who has attained Enlightenment in the eternal past and the doctrine of the Two Vehicles (śrāvaka and pratyekabuddha) attaining Buddhahood. These sūtras are like flowers without fruits, thunder without rain, drum without sound, eyes with out sight, women without children, and men without life or spirit.

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