If the concept of the Eternal Buddha (enlightened since the infinite past) had not been expounded in the Lotus Sūtra, then all the Buddhas throughout the past, present and future would have been mere momentary Buddhas, due to the principle of impermanence. It would be as futile as having no sun or moon even though there are many stars in the sky, or as plants trying to grow in the ground without soil. This conclusion has been based on your recognition, however, of the supremacy of the Lotus Sūtra, which teaches the concept of the Eternal Buddha and enlightenment of all people of the Two Vehicles (of śrāvaka and pratyekabuddha).

Shōjō Daijō Fumbetsu-shō, The Differences between Hinayāna and Mahāyāna Teachings, Writings of Nichiren Shōnin, Doctrine 2, Page 194

Emperor Aśoka governed most of the Jambudvīpa around which the sun in the sky revolves. In the past when he was a five-year-old boy named Tokushō, he donated a rice cake made of sand. The merit of this donation caused him to be reborn in this world as a great ruler. It was not due to a special ambition of Tokushō, whose donation was a part of child’s play. Nevertheless, he was able to gain such a great reward due to the holiness of the Buddha.

This applies much more so for you who offered a donation to the Lotus Sūtra, which is far more exalted than the Buddha to whom Emperor Aśoka donated a rice cake. The difference between the two is like a star against the moon or a light against the sun. Thus your blessing is much greater than that of Emperor Aśoka.

Kubo-ama Gozen Gohenji, A Response to My Lady, the Nun of Kubo, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 91-92

It has already been more than 2,230 years since the Buddha passed away. What is more, India, China, and Japan are separated from one another by mountains, rivers, and oceans. As the people’s minds and lands are different in each country, so are their languages and customs. How then can we, ordinary people, perceive the true heart of Buddhism? There is only one way: by reading the letters of sūtras and comparing them, but there are so many volumes and different kinds of sūtras in all the scriptures of Buddhism. The Lotus Sūtra consists of eight fascicles along with one fascicle each of the Universal Sage Sūtra as transmission and the Sūtra of Infinite Meaning as introduction.

When we open the Lotus Sūtra, we can see its teachings as clearly as looking at our face in a mirror. It is similar to recognizing the color of grasses and trees as the sun rises. It is stated in the Sūtra of Infinite Meaning, “The truth has not been revealed during the first forty years or so.” At the beginning of the “Expedients” chapter of the Lotus Sūtra, fascicle 1, it is said, “The World Honored One will expound the true teaching after a long period [of expounding expedient teachings].” In the chapter of “The Appearance of the Stupa of Treasures” in the fourth fascicle of the Lotus Sūtra, “The Lotus Sūtra of the Wonderful Dharma … is nothing but the truth.” In the chapter of “Divine Powers of the Buddha” in the seventh fascicle of the Lotus Sūtra, it is clearly stated that the tongues of the three Buddhas (Śākyamuni Buddha, the Buddha of Many Treasures, and numerous Buddhas in manifestation) “reach the Brahma Heaven,” proving the sūtra to be true. Moreover, in the “Medicine King Bodhisattva” chapter, other sūtras preached before or after the Lotus Sūtra are compared to stars, rivers, petty kings or minor mountains whereas the Lotus Sūtra is compared to the moon, the sun, the great ocean, major mountains or a great king. These are not my own words, but the golden words of the Buddha and the words that Buddhas from all the worlds throughout the universe resolved. All bodhisattvas, Two Vehicles, the King of the Brahma Heaven, Indra, as well as the sun and moon that reside in the sky at present saw and heard the preaching of the Lotus Sūtra. The words of the sun and moon (vowing to spread the Lotus Sūtra) are also recorded in the Lotus Sūtra.

Sennichi-ama Gozen Gohenji, A Reply to My Lady Nun Sennichi, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 145-146

Someone may wonder: “Among the sūtras transmitted to China and Japan, not one may be superior to the Lotus Sūtra. But there are numerous sūtras in India, in the Dragon Palace, in the heavens of the Four Heavenly Kings, in the sun and moon and in Trāyastriṃsá Heaven (abode of Indra at the top of Mt. Sumeru) and Tuṣita Heaven (abode of Bodhisattva Maitreya). It may be possible to find a sūtra among them which is superior to the Lotus Sūtra.”

In response, I would say that we can judge in general by observing one instance. We can see what is going on in the world without going out of the door. Ignorant people who look at the sky only in the south without looking at the sky in other directions may think that there is a sun in each direction. Seeing smoke hanging over a mountain, they may say that it is not a fire, because they do not see any flames. Those who think in such a way, you should know, are icchantika. They are nothing but blind fools!

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 5.

The concepts of attaining enlightenment by the Two Vehicles and the Eternal Buddha are vital to the Lotus Sūtra. Although these concepts can scarcely be found in other sūtras, it is not at all uncommon in the Lotus Sūtra. The doctrine of Ichinen Sanzen, or the “Three Thousand Existences in One Thought,” is the rarest and the most miraculous. This theory is revealed neither in the Flower Garland nor Great Sun Buddha Sūtras. Moreover, the founders of the eight Buddhist sects, except for Grand Master T’ien-t’ai, did not know even its name. The great philosophers Nāgārjuna and Vasubandhu of India knew it, but locked this important dharma jewel of Ichinen Sanzen deep within their hearts instead of writing it down for others to see.

Shōjō Daijō Fumbetsu-shō, The Differences between Hinayāna and Mahāyāna Teachings, Writings of Nichiren Shōnin, Doctrine 2, Page 193

Of the six realms, only in heaven are babies born clothed. In this world, people such as Śānavāsa and Nun Senbyaku emerged from their mothers’ womb fully clothed. This is not only because they had given clothing to revered people, but also because they had the karma of offering pure, thick clothing to their parents, masters and the Three Treasures.

Śānavāsa was born fully clothed because he had once given clothing to a naked Pratyekabuddha. Also Gautami had the virtue of giving gold-embroidered clothing to the Buddha, and according to the Lotus Sūtra she became Issai Shujō Kiken Buddha.

Since you have given clothing to the venerated Lotus Sutra, you will not only avoid the eight hells of ice in the next life, but also avoid hardship in this life. Your overflowing virtue will be given to your sons and daughters, and you will experience joy upon joy, and happiness upon happiness.

Otā-dono Nyōbō Go-henji, A Response to the Wife of Lord, Nyonin Gosho, Letters Addressed to Female Followers, Page 144-146

Śākyamuni Buddha is equipped with the three virtues of a lord, master and parent. As a lord, He protects the people; as a master He guides the people; and as a parent, He loves the people. It is only He who is perfectly equipped with these three virtues.

Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Page 244

In the fourth fascicle of the Lotus Sūtra, in the 10th chapter of the “Teacher of the Dharma,” it is preached, “Many people hate it (the Lotus Sūtra) with jealousy even in My lifetime. Needless to say, more people will do so after My extinction.” In the fifth fascicle of the same sūtra, the 14th chapter titled “Peaceful Practices” it is preached, “I did not expound the Lotus Sūtra before because, if I had done so, many people in the world would have hated it and few would have believed it.” It is also stated in the 13th chapter, “Encouragement for Upholding This Sūtra,” “We will not spare even our lives. We treasure only unsurpassed enlightenment.” The 16th chapter, “The Life Span of the Buddha,” preaches, “They wish to see Me (the Buddha) with all their hearts at the cost of their lives.”

In ninth fascicle of the Nirvana Sūtra, in “The Character of the Buddha” chapter, it is said, “For example, it is like a man, skillful in debate and eloquent in speaking, who is dispatched by the king to a foreign country and accomplishes his mission to convey the King’s message at the risk of his own life. Wise men in Buddhism are the same. Even if one is ordinary, one should not spare one’s own life but expound the Mahāyāna, great teachings of equality.” Grand Master Chang-an interpreted this passage, ” ‘Do not conceal the Buddha’s teachings even if you lose your life’ means that our life is inconsequential when compared to the profundity of the Dharma, hence we spread the Dharma at the risk of our life.”

Seeing these scriptural statements, we cannot say one is the true practicer of the Lotus Sūtra unless one is confronted by the three kinds of enemies while spreading the Dharma. He who spreads the Dharma in such a way as to cause the three kinds of enemies to appear is the true practicer of the Lotus Sūtra. If he does, however, he is bound to lose his life. He will be like Aryasimha, for example, who was beheaded by King Dammira, and Äryadeva, who was killed by a non-Buddhist.

Kyō Ki Ji Koku Shō, Treatise on the Teaching, Capacity, Time and Country, Writings of Nichiren Shōnin, Doctrine 3, Page 104