Recent scholars of the Tendai Sect and many other schools hold that the Lotus Sūtra preaches only attaining enlightenment by persons of the Two Vehicles of śrāvaka and pratyekabuddha and the doctrine of the Eternal Buddha. I ask them in return:

If you concede that only the Lotus Sūtra expounds the dharma of attaining enlightenment by persons of the Two Vehicles and the concept of the Eternal Buddha, is not it the most wonderful of the Lotus Sūtra? If the dharma of attaining enlightenment by the Two Vehicles was not revealed in any sūtras, then how could the Buddha’s disciples attain Buddhahood, like the ten great disciples of the Buddha including Kāśyapa, who excelled in the dhuta (frugal living); Śāripūtra, who was the wisest of all the Buddha’s disciples; and Maudgalyāyana, who possessed supernatural powers; the other disciples, the twelve hundred arhats (saints who have freed themselves from all craving and the cycle of rebirth); the twelve thousand śrāvaka or hearers of the Buddha’s teachings and the countless people in the realms of the Two Vehicles (of śrāvaka and pratyekabuddha)? All these people, without encountering the Lotus Sūtra, would not have been able to attain Buddhahood from the eternal past, nor would they ever be able to. For a practicer of Buddhism, wouldn’t this be an enormous defect? What would happen to those who supported such disciples of Buddha as Kāśyapa—the King of the Brahma Heaven, Indra, the four kinds of devotees, the eight kinds of beings who protect Buddhism besides monks and nuns—if the people of the Two Vehicles could not attain enlightenment?

Shōjō Daijō Fumbetsu-shō, The Differences between Hinayāna and Mahāyāna Teachings, Writings of Nichiren Shōnin, Doctrine 2, Page 193-194

[A letter of explanation written by Nichiren Shōnin on behalf of Shijō Yorimoto on the 25th of the sixth month in the third year of the Kenji Period (1277) and submitted to the lord of the Ema Family.]

In order to make sure which is the right teaching for attaining Buddhahood, I have listened to the words and sermons of various priests. As a result, I have come to believe in the Lotus Sūtra, in which it is expounded that Nichiren Shōnin is the Bodhisattva Superior Practice commanded by Śākyamuni Buddha, Lord of the Sahā World and parent of all living beings, to appear in the Latter Age of Degeneration as a messenger of the Buddha with the duty of propagating the Lotus Sūtra.

Yorimoto Chinjō, Yorimoto’s Letter of Explanation, Writings of Nichiren Shōnin, Volume 5, Page 110

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