Considering the fact that all of the other schools regard the Buddha as the honzon, the reason why the Tendai school alone regards the Lotus Sūtra as the honzon must be very significant.

QUESTION: What is that significant reason? Also, which is superior, the Buddha or the sūtra?

ANSWER: The honzon is always that which is the ultimate concern. For instance, Confucius regards the Three Emperors and the Five Sovereigns as the Most Venerable (honzon). As Buddhists, we should regard Śākyamuni Buddha as the honzon.

QUESTION: If so, why do you regard the daimoku of the Lotus Sūtra and not Śākyamuni Buddha as the honzon?

ANSWER: As we see from the sūtra citations and their interpretations quoted above, even Śākyamuni Buddha and Grand Master T’ien-t’ai regarded the Lotus Sūtra as the honzon. This is not my own biased view. That’s why I, Nichiren, though I live in the age of the last Dharma, regard the Lotus Sūtra as the honzon, just like Śākyamuni Buddha and Grand Master T’ien-t’ai did. This is because the Lotus Sūtra is both father and mother to Śākyamuni Buddha and it is also the true intention of all Buddhas. Śākyamuni Buddha and the Great Sun Buddha and each and every Buddha in the worlds throughout the universe are all born from the Lotus Sūtra. This is why we regard the Lotus Sūtra, viewed as the father and mother of all Buddhas, as the honzon.

Honzon Mondō Shō, Questions and Answers on the Honzon, Writings of Nichiren Shōnin, Doctrine 2, Page 261

We were born from the fluids of our parents. As we emerged from the carnal desire at the root of the three poisons (greed, anger, and ignorance), how can the Buddha dwell within our polluted bodies? Nevertheless, as we reconsider the matter, this is plausible. The pure flowers of the lotus bloom in a swamp. Sandalwood is a fragrant tree, but it grows in the soil. The cherry blossoms adorn the trees in the spring, but they bloom on trees that are nondescript. Yang Kuei-fei, a rare beauty, was born of a woman of low status. Likewise, many things which are inferior in quality sometimes produce things superior to themselves.

Generally speaking, however, the moon rising over a mountain shines on the mountain, evil words spewed through the mouth destroys a person’s body, and the virtuous acts of a person generated by the heart bring happiness. Likewise, in everything the result returns to the source of its cause. Now your earnest desire of making a donation to the Lotus Sūtra at the beginning of the first month of the year will bring you good fortune just as the cherry blossoms bloom on trees that are plain, the flowers of the lotus open in a muddy pond, sandalwood trees on the Himalaya Mountains grow in the snow, and the moon begins to arise over a mountain.

Omonsu-dono Nyōbō Gohenji, A Reply to the Wife of the Lord of Omonsu, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 110

With gratitude, I have received the six kammon of coins (one kammon of which is the offering donated by Lord Jirō) and a heavily wadded white silk garment (kosode). You have been donating various goods to the Three Treasures throughout the four seasons. Each of your donations has merit.

There are some differences in the merit or depth of the donation, however, according to the occasion. For instance, there is more merit in giving food instead of clothing to hungry people. On the other hand, it is more meritorious to give clothing to people suffering from the freezing cold. It is more meritorious to give a wadded silk garment in the colder seasons of fall and winter instead of in the warm seasons of spring and summer. You may be able to infer everything from these examples.

However, in your case you have been donating various goods such as coins, rice, unlined (summer) clothes, and wadded silk garment daily and monthly regardless of the season and time. You arc like King Bimbisāra, who daily sent 500 cartful of food to Lord Śākyamuni Buddha or Emperor Aśoka, who donated a billion of gold dust to the Kukkuṭārāma Temple. Though incomparable in the size of the donation, you are superior in merit to them.

Hyōesakan-dono Gohenji, Reply to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 100-101

Contemplating the attainment of Buddhahood by Venerable Maudgalyāyana and his mother, you have a grandson, Lord Jibu, who is a Buddhist priest. This priest is neither an upholder of precepts nor especially rich in wisdom. He neither observes even one of the 250 precepts nor maintains even one of the 3,000 solemn rules of conduct. In wisdom he is like a horse or cow while in dignity he is like a monkey. Nevertheless, what he reveres is Śākyamuni Buddha and what he believes in is the Lotus Sūtra. This is like a snake holding a gem or a dragon gratefully holding the relics of the Buddha in Dharma Body.

A wisteria vine can climb up a deep valley by hanging on to a pine tree, and a crane can fly the distance of 10,000 li by relying on its wings. These are accomplished not by their own strength. The same is true with Jibu-bō. He himself is like a wisteria vine, but he will be able to climb up the highest rank of enlightenment by hanging on to the pine tree of the Lotus Sūtra. He will be able to fly through the sky of tranquil light by flapping the wings of the One Vehicle teaching of the Lotus Sūtra. He is a Buddhist priest who can make use of this pair of wings to pray for the repose of his parents, grandfathers, grandmothers and all the descendants through seven generations. You are the lady who possesses such a precious treasure, are you not?

Urabon Gosho, On theUllambana Service, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 175-176

QUESTION: Is there any difference between those who chant “Namu Myōhō Renge Kyō” (I put my faith in the Lotus Sūtra) and those who chant “Namu Daihōkōbutsu Kegongyō” (I put my faith in the Flower Garland Sūtra) without knowing the spirit of those sūtras? Is there any difference in merit between them?

ANSWER: There is a difference. A small river can take in water from dew, drops of water, wells, and creeks, but not from large rivers. A large river can take in water from dew and smaller rivers but not from an ocean. The Āgama sūtras are like a small river which can receive water from dew, drops of water, wells, and creeks. The Hōdō sūtras, the Amitābha Sūtra, the Great Sun Buddha Sūtra, and the Flower Garland Sūtra are like a large river, which can take in water from smaller rivers. The Lotus Sūtra is like an ocean, which can receive all kinds of water such as dew, drops of water, wells, creeks, small rivers, large rivers, and rain.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 50.

The Lotus Sūtra Wisdom of Insight Manual by Tripiṭaka Master Amoghavajra is based on the “Appearance of the Stupa of Treasures” chapter [of the Lotus Sūtra], and it regards Śākyamuni Buddha and the Buddha of Many Treasures of the Lotus Sūtra as the honzon, but this idea is not the true intention of the Lotus Sūtra. The daimoku (sacred title) of the Lotus Sūtra is the honzon of Śākyamuni Buddha, the Buddha of Many Treasures and the Buddhas of the worlds throughout the universe. This daimoku should be the honzon for the practicer of the Lotus Sūtra.

Honzon Mondō Shō, Questions and Answers on the Honzon, Writings of Nichiren Shōnin, Doctrine 2, Page 260

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-dono Go-henji: Chibyō-shō, A Response to Lay Priest Lord Toki: Treatise on Healing Sickness, Writings of Nichiren Shōnin, Doctrine 2, Page 257

Appearing in this world, Śākyamuni Buddha preached many teachings during His lifetime. The Buddha classified His own teachings preached during 50 years into different type of doctrines: shallow and profound, inferior and superior, and expedient and true. He thus preached that the truth was not revealed in the sūtras expounded in the 40 years or so before the Lotus Sūtra was preached, and that the Lotus Sūtra is the supreme and true teaching of all the sūtras expounded in the past, present, and future existences. Moreover, the Buddha of Many Treasures and various Buddhas throughout the universe attested this to be true.

Jōren-bō Gosho, A Letter to Jōren-bō, Writings of Nichiren Shōnin, Volume 5, Page 172

As I contemplate the matter, it is clearly stated in the “Teacher of the Dharma” chapter of the Lotus Sūtra that those who uphold this sūtra during the Latter Age of Degeneration would suffer from hatred and jealousy even more severe than those who upheld the sūtra during the lifetime of the Buddha.

The reason is that during the lifetime of the Buddha the preacher was the Lord Buddha, and His disciples were such superior beings as great bodhisattvas and arhats. The Buddha’s disciples also included humans, gods, the four categories of Buddhists (monks, nuns, laymen, and laywomen), the eight kinds of gods and demi-gods who protect Buddhism, and non-humans. However, the Buddha preached the Lotus Sūtra for them only after spending forty years or so cultivating and nurturing their ability to understand and have faith in it. Even so, He encountered much hatred and jealousy. How much more hatred and jealousy should there be in this Latter Age of Degeneration, when the True Dharma is lost and the people quarrel and fight constantly!

Nyosetsu Shugyō-shō, True Way of Practicing the Teaching of the Buddha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 81-82