It has been 2,200 years or so since the Buddha expounded the Lotus Sūtra. As the life span of human beings is short, there is no one still alive who was able to see the Buddha in person. The length of a day as well as the life span in the realm of heavenly beings, however, are so long that there exist numerous heavenly beings who listened to the Buddha preach the Lotus Sūtra. Fifty years for human beings is equivalent to one day and night for the Four Heavenly Kings. Passing the day and night in this way, with 30 days in a month and 12 months to a year they live altogether 500 years. Accordingly 2,200 years or so in the human realm is equivalent to 44 days of the Four Heavenly Kings, and it has been only 44 days since the sun and moon and Vaiśravaṇa (Bishamon, one of the Four Heavenly Kings) saw the Buddha enter Nirvana. In other words it has not been two months yet since the Buddha passed away. To such heavenly beings as Indra and the King of the Brahma Heaven it has been a month or so since the Buddha passed into Nirvana. How can they forget all about the vow they made before the Buddha, the great favor of the sūtra in which they attained Buddhahood, and abandon the practicers of the Lotus Sūtra in such a short span? When we think of things in this way, we are sure we can depend on these heavenly beings.

Accordingly, the prayer said by the practicer of the Lotus Sūtra will inevitably be fulfilled just as a sound is echoed, a shadow follows the body, the moon reflects upon the clear water, a water nymph invites the water, a magnet attracts iron, amber eliminates dust, and a clear mirror reflects the color of everything.

Kitō-shō, Treatise on Prayers, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 50

Personally I’m fascinated by this idea that a day in the life of a god is the equivalent of 50 years of a human being. (See Day 20 of 100) We are so focused on ourselves that we miss the wonder. Just imagine: It is less than two months since Vaiśravaṇa Heavenly-King, the Protector of the World, said to the Buddha, “World-Honored One! I also will utter dhārānis in order to protect this teacher of the Dharma out of my compassion towards all living beings.”

Although Śubh̄karasimha was such a splendid person, he once experienced a sudden death. Upon regaining consciousness, however, he is said to have declared:

Upon my death, a hell guard came to tie me with seven iron ropes, hit me hard with an iron stick, and dragged me to the palace of King Yama. Somehow I completely forgot all Buddhist scriptures said to be 80,000 in number, not remembering even one word or a phrase except the title of the Lotus Sūtra. When I recalled it, the iron ropes that tied me got loose somewhat. Breathing a sigh of relief, I recited a passage in the “Expedients” chapter of the Lotus Sūtra resoundingly: “This triple world is all My domain, in which all the living beings are my children without exception. Although there exist many sufferings and difficulties in this world, only I, the Buddha, alone can save and protect all living beings.” Then the seven iron ropes were broken into pieces and scattered all over. Seeing this scene, King Yama took off his crown, came down to the courtyard, and said to me, “This experience of death has not exhausted your entire life span.” Thus he sent me back to this world.

Zemmui-shō, Treatise on Śubh̄karasimha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 50

For me, what’s fascinating about this is not that reciting verses from the Lotus Sūtra can break the steel ropes of hell, but that this event occurred to one of the three patriarchs of the Chinese Chen-yen (Shingon) School.

As Nichiren writes later in this letter:

Shingon Buddhism claims that one ritual sign with the fingers and one mantra word uttered by the mouth will extinguish the immeasurable sins committed in the past and present. Nevertheless, for what sin was this master tortured by King Yama? This is indeed inexplicable. If Tripitaka Master Śubh̄karasimha with his mastery of Shingon Buddhism cannot escape the torture of King Yama, how can Shingon masters of India, China and Japan escape from the sufferings of hell?

Such are the perils of slandering the Lotus Sūtra.

[T]he Lotus Sūtra is likened to the sun. The moon appearing at night with twinkling stars cannot put out the starlight although the moonlight is stronger. During the day, on the contrary, sunlight extinguishes not only starlight but also moonlight. Likewise, pre-Lotus sūtras are like the stars and the theoretical section of the Lotus Sūtra is like the moon whereas the “Life Span of the Buddha” chapter of the Lotus Sūtra is like the sun. Seen from the standpoint of the “Life Span of the Buddha” chapter, even the theoretical section is like the moon, which is not comparable to the sun, not to speak of other sūtras. People cannot work at night with either starlight or moonlight. When day breaks and the sun rises, people begin to work. Likewise, in the pre-Lotus sūtras and in the theoretical section of the Lotus Sūtra, as at night, nobody can cut the chain of life and death to attain enlightenment no matter how hard one tries. On the contrary, in the “Life Span of the Buddha” chapter in the essential section of the Lotus Sūtra, like the sun rising at daybreak, everyone necessarily gets rid of the chain of life and death to attain enlightenment.

Yakuō-bon Tokui-shō, The Essence of the ‘Medicine King Bodhisattva’ Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 32

Using the comparative luminosity of the stars and the moon and the sun works very well in this modern age to show the relationship between the “Life Span of the Buddha” chapter (the heart of the essential section) and both the theoretical section of the Lotus Sūtra and the pre-Lotus sūtras. But not all of Nichiren’s imagery and Japanese folk wisdom travels well from the 13 Century to the 21st.

In the letter Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra, Nichiren poses a question very much like what I’ve asked here and here:

QUESTION: You cannot burn anything by simply uttering the word, “fire” repeatedly. Indeed you have to use your hand in order to burn something. You cannot quench your thirst by just saying “water.” You need to use your mouth for drinking water. The same is true with the daimoku. I doubt it is possible to escape from the evil realms through the mere chanting of the daimoku, Namu Myōhō Renge Kyō. Isn’t it necessary to understand what the daimoku means and what it entails?

(Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 36)

I actually do believe that “it is possible to escape from the evil realms through the mere chanting of the daimoku,” but Nichiren’s response simply doesn’t age well:

ANSWER: When the sinew of a lion is used as a string for a koto, the sound is so powerful that all the strings made from other threads will snap. And when hearing of the sourness of a pickled plum, saliva fills the mouth without eating it. Such mysterious things happen even in worldly affairs. How then can it be denied that something wonderful happens with the Lotus Sūtra? Even a parrot is said to have been reborn in the realm of heavenly beings just by repeating the name of the Four Noble Truths of the Hinayana teaching. Moreover, a man who dedicated himself to the Three Treasures—the Buddha, Dharma, and Saṃgha—was able to escape the attack of a monster fish in the ocean. Imagine the wonders that would occur with the daimoku of the Lotus Sūtra, the essence of all the 80,000 teachings, and the eye of all the Buddhas. Do you still hold the belief that you cannot escape the four kinds of evil realms by just chanting the daimoku of the Lotus Sūtra?

Later in the same letter (Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 37-38), Nichiren writes:

When one enters the water carrying a rhinoceros horn, the water will be kept away by 5 feet. When a leaf of sandalwood opens, the bad odor of eraṇḍa will disappear as far as 40 yojana (distance covered by a traveling man in 40 days). The evil karma of ordinary people is like the water and the eraṇḍa and the daimoku of the Lotus Sūtra is like the rhinoceros horn and leaf of sandalwood. A diamond is so hard that nothing can break it except the horn of a sheep and the shell of a tortoise. Large birds cannot snap the branch of a large tree called nyagrodha though the wren, a small bird said to nest on the eyelashes of mosquitoes, can. The evil karma of ordinary people like us, is as hard as a diamond and as big as nyagrodha. The daimoku of the Lotus Sūtra, on the contrary, can easily break and snap the karma of ordinary people, like the horn of a sheep and the beak of a wren. As an amber jewel removes dust and a magnet attracts iron, so are our dust and iron of evil karma removed by amber and the magnet of the daimoku. You should always think this way and continuously chant Namu Myōhō Renge Kyō.

Using horns of endangered animals in order to wade through water is too far removed from modern sensibilities, but the amber jewel and magnet imagery fit nicely in my understanding of why I chant Namu Myōhō Renge Kyō

Tenth Dialogue: The manners of practicing the Lotus Sūtra

QUESTION 10: What should a believer of the Lotus Sūtra regard as the Honzon (the Most Venerable One)? How should one perform the Buddhist rites and practice daily training?

ANSWER 10: First of all, the Honzon could be eight fascicles, one fascicle, one chapter or the title alone of the Lotus Sūtra. This is preached in the “Teacher of the Dharma” and “Divine Powers of the Buddhas” chapters. Those who can afford to may have the portraits or wooden statues of Śākyamuni Buddha and the Buddha of Many Treasures made and placed on both sides of the Lotus Sutra. Those who can further afford to may make the portraits or wooden statues of various Buddhas all over the universe or Universal Sage Bodhisattva. As for the manner of performing the rites, standing or sitting practices must be observed in front of the Honzon. Outside the hall of practice, however, one is free to choose any of the four modes of acts: walking, standing, sitting and lying down. Next, regarding the daily practices, the daimoku of the Lotus Sūtra should be chanted, “Namu Myōhō Renge Kyō. ” If possible, a verse or phrase of the Lotus Sūtra should respectfully be read. As an auxiliary practice one may say a prayer to Śākyamuni Buddha, the Buddha of Many Treasures, the numerous Buddhas throughout the universe, various bodhisattvas, Two Vehicles, Heavenly Kings, dragon gods, the eight kinds of gods and demi-gods who protect Buddhism as one wishes. Since we have many ignorant people today, the “3,000 existences contained in one thought” doctrine may be difficult to contemplate from the beginning. Nevertheless, those who wish to study it are encouraged to do so from the start.

Shō Hokke Daimoku-shō, Treatise on Chanting the Daimoku of the Lotus Sutra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 19

The Introduction says this letter was written in 1260 at about the time of Risshō ankoku-ron. That makes it about 15 years earlier than yesterday’s listing of honzons. “Written during the early years of Nichiren’s propagation,” the Introduction explains, “this treatise shows the subtle differences in expression from the writings of the Sado and Minobu periods in regard to doctrines and chanting the daimoku.”

Concisely speaking, the honzon (Most Venerable Ones) of Buddhist sects are as follows:

• The three Hinayana sects of Kusha (Chü-she), Jōjitsu (Ch’êng-shih, Establishment of Truth) and Ritsu (Lü, Precept) regard Śākyamuni Buddha appearing in this world in the capacity of the Inferior Accommodative Body as the Most Venerable One.
• The honzon of the Flower Garland Sect is Vairocana Buddha in the Reward Body.
• The Hossō (Dharma Characteristics) Sect regards Śākyamuni Buddha in the Superior Accommodative Body as the honzon.
• The Sanron (Three Discourses) Sect also worships Śākyamuni in the Superior Accommodative Body.
• The Shingon (True Word) Sect’s honzon is the Great Sun Buddha, whose Dharma Body resides in the Matrix-store Realm Mandala and Reward Body in the Diamond Realm Mandala.
• Amitābha (the Buddha of Infinite Life), the Most Venerable One of the Jōdo (Pure Land) Sect, is a Buddha in the Reward Body according to Shantao but in the Accommodative Body according to T’ien-t’ai. The Accommodative Body can be divided into two – inferior and superior. …
• The honzon of the Tendai (T’ien-t’ai) Sect is Śākyamuni Buddha, who had actually practiced the Bodhisattva way and attained Buddhahood in the eternal past. The Buddhas such as Vairocana Buddha, Lord Preacher of the Flower Garland School, and the Great Sun Buddha, Lord Preacher of the True Word School, are retainers of this Eternal Śākyamuni Buddha.

Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Pages 249-250

There are five accepted honzons in Nichiren Shu:

1. A statue of the Eternal Shakyamuni Buddha.
2. A statue of the Eternal Shakyamuni Buddha flanked by the four leaders of the Bodhisattvas of the Earth.
3. Paired statues of Shakyamuni Buddha and Many Treasures Tathagata flanking the Stupa of Treasures inscribed with the words “Namu Myoho Renge Kyo.” This is the depiction used most often in the main halls of temples. The phrase Namu Myoho Renge Kyo is the Odaimoku or “Honored Title” of the Lotus Sutra.
4. An inscription of the Odaimoku alone.
5. The Great Mandala depicting the Odaimoku illuminating the Ten Worlds. Nichiren made many such mandalas; 128 of them are still extant. Among them, the Nichiren Shu has chosen the Shutei Mandala that Nichiren made in 1280 and had at his deathbed as the one that it officially bestows upon members. The Great Mandala is the most popular form of the gohonzon for enshrinement in the home.

Lotus World: An Illustrated Guide to the Gohonzon

Senchu Murano offers an excellent discussion on this subject in his Questions and Answers on Nichiren Buddhism

You can buy a Buddha-statue and worship it as that of the Eternal Sakyamuni. But how can you tell others that the statue is that of the Eternal Sakyamuni Buddha? Something must be done to characterize it. Nichiren always carried a small statue of the Buddha with him, and worshiped it. He sometimes advised others to make a set of five statues: the Buddha and the four leading Bodhisattvas to characterize the Etemal Sakyamuni Buddha. But to understand the meaning of this set of statues needs an elaborate study of the Lotus Sutra. Various Buddhist sects are busy arranging the statues of Buddhas and other Buddhist deities on the altar according to the tenets of the sects. A Buddha accompanied by Avalokitesvara and Samantabhadra is Amitabha Buddha. A Buddha attended by Surya and Candra is Bhaisajyaguru Buddha. A Buddha attended by the four Bodhisattvas is what Buddha? This is a topic of quiz: Who am I? Scholastic complicacies weakened Japanese Buddhism.

The adoption of the Daimoku as the symbol was a great success because it can never be mistaken for the Nembutsu, and because Sakyamuni Buddha mentioned therein can never be mistaken for any other Buddha than the Eternal Sakyamuni Buddha.

And with that I close out the third book of Nichiren’s writings.

Śākyamuni Buddha’s lifetime preaching can be divided into five periods:

1. The first is called the Flower Garland period, when the Buddha expounded the Flower Garland Sūtra for two or three weeks on the Diamond-seat under the Bodhi Tree for bodhisattvas in the Dharma Body during the eight meetings at seven places. The Flower Garland Sūtra is a provisional Mahayana teaching compared to the Lotus Sūtra, however, it is the distinct teaching (teaching for bodhisattvas) as well as the perfect teaching. The conclusion of this sūtra is in the Brahma-net Sūtra, which expounds the Mahayana precepts for bodhisattvas. …
2. The second of the five periods is the Āgama (or Deer Park) period, when for 12 years Śākyamuni Buddha preached the Hinayana Āgama sūtras in the Deer Park in Bārāpasī and various other places in 16 great states. The Āgama sūtras roughly consists of four groups: Long Āgama Sūtras; Middle Length Āgama Sūtras; Increasing-by-One Āgama Sūtras; and Miscellaneous Āgama Sūtras. These sūtras preach such doctrines as the “four noble truths” (the truth of suffering, the truth regarding the cause of sufferings, the truth regarding the extinction of suffering, and the truth regarding the path to Nirvana) and the “eightfold holy path” (right views, thoughts, speech, acts, living, effort, mindfulness, and meditation), which preach for men of the Two Vehicles (śrāvaka and pratyekabuddha) that all things and phenomena are transient and void. The concluding sūtra is the Sūtra of Legacy Teachings preached just before Śākyamuni Buddha’s death as His final instruction to His disciples. This is known as the Hinayana precepts. …
3. The third of the five periods is the Hōdō period, when Śākyamuni Buddha preached a variety of Mahayana sūtras. This period of preaching is said to have lasted eight years, sixteen years, or an indeterminate amount of years. The sūtras preached in this period include the Revealing the Profound and Secret Sūtra, the Necklace Sūtra, the Entering Laṅkā Sūtra, the Great Sun Buddha Sūtra, the Diamond Peak Sūtra, the Sūtra on the Act of Perfection, the Sūtra of the Buddha of Infinite Life, the Sūtra of Meditation on the Buddha of Infinite Life, and the Amitābha Sūtra. …
4. The fourth of the five periods is the Hannya (Wisdom) period, when Śākyamuni Buddha preached the doctrine of void for 14 or 22 years. The Hannya sūtras include such as the Kōsan hannya, Kongō hannya, Tennōmon hannya, Maka hannya, Daibon hannya, Ninnō hannya, etc. The last mentioned is considered the conclusion of the Hannya sūtras. …
5. The last of the five periods is the Lotus-Nirvana period, when the two sūtras of Lotus and Nirvana were preached. Of the two, the Lotus Sūtra is the principal text while the Nirvana Sūtra is like a gleaning after the harvest in autumn. Established on the basis of the Lotus Sūtra is the Tendai (T’ien-t’ai) School, which is also known by various designations such as the Lotus School, School Established by the Buddha, School Depended-on by Various Other Schools, Secret School, and Exoteric School of Illumination. The Sūtra of Meditation on the Buddha of Universal Sage Bodhisattva, the conclusion of the Lotus Sūtra, provided the spiritual foundation for the establishment of the Mahayana Perfect and Sudden Precept Dais on Mt. Hiei.

Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Pages 238-248

Twice each day I repeat: “The Buddha’s teachings are immeasurable. I vow to know them all.” As I work my way through Nichiren’s writings I can imagine a lifetime of study for myself. Perhaps in the next life I can fulfill this vow.

The Collection Concerning the Immediate Attainment of Buddhahood [by Grand Master Jikaku] further states:

First, speaking of the gist of the Lotus Sūtra, it is preached that various Buddhas have appeared in this world for the one important purpose and that all the people have the Buddha-nature. People will be able to attain Buddhahood if they hear and practice the teaching of the Lotus Sūtra. For what reason has the Buddha expounded the Three Inherent Potentials of the Buddha-nature (innate Buddha-nature, “wisdom” to develop the innate Buddha-nature, and virtuous deeds which enable one to develop “wisdom”)? It is said in the first fascicle of the Dependent-Origination section of the Treatise on the Buddha-nature by Bodhisattva Vasubandhu that the Buddha insisted on the existence of the Buddha-nature in all the people for the purpose of helping them eliminate five kinds of mistakes and obtain five kinds of merit. The five kinds of mistakes are despicable mind, conceit, attachment to delusion, slandering the True Dharma and attachment to self-interest. On the other hand, the five kinds of merit are diligence, respect, wisdom, intelligence, and great compassion. It is “despicable” to harbor doubts about the Buddha-nature in oneself and fail to aspire to Buddhahood; it is called “conceit” to think that one has the Buddha-nature and can aspire to Buddhahood by oneself; it is the “attachment to delusion” to believe that all things have substance though they actually exist only through conditions; it is “slandering the True Dharma” to speak ill of the pure wisdom and virtue of all things; and it is called “attachment to self -interest” to think only about oneself without compassion for all the people. We should eliminate these five kinds of mistakes, know the existence of the Buddha-nature in ourselves, and aspire to Buddhahood.

Nizen Nijō Bosatsu Fu-sabutsu Ji, Never-Attaining Buddhahood by the Two Vehicles and Bodhisattvas in the Pre-Lotus Sūtras, Writings of Nichiren Shōnin, Doctrine 3, Page 223

This quote from Grand Master Jikaku is offered in Nichiren’s letter to bolster the argument that Bodhisattvas in pre-Lotus Sūtras cannot attain enlightenment since śrāvakas and pratyekabuddhas are denied that opportunity, thus preventing the Bodhisattvas from saving all sentient beings and fulling the first of the Four Great Vows.

I find it interesting that this same Grand Master Jikaku is the subject of a scathing rebuke from Nichiren in a later letter entitled Jikaku Daishi no Koto, Concerning Grand Master Jikaku. As the translator’s introduction to that letter explains:

Nichiren … laments what he considers to be the most deplorable false doctrine of Grand Master Jikaku, who denigrated the Lotus Sūtra and regarded the Shingon teaching to be supreme. Nichiren further states that since Jikaku’s tenure esoteric Buddhism had gradually gained the upper hand over the Lotus teaching on Mt. Hiei until the entire mountain had been completely dominated by esotericism by the time of Myōun (55th and 57th Head Priest).

Perhaps this is an example of why Nichiren wrote, “Now, as far as my theology goes, I would like you to think that what I have expressed before being banished to Sado Island can be equated with the forty or so years in which Śākyamuni had taught before revealing the Lotus Sūtra (that is, the truth and true aims of the Buddha were not directly divulged in those years)” (Misawa-shō, A Letter to Lord Misawa of Suruga, Writings of Nichiren Shōnin, Doctrine 2, Page 241)

In any event, I find the “five kinds of mistakes and five kinds of merit” an excellent way of illustrating the point about the Bodhisattvas not being able to attain enlightenment outside the Lotus Sūtra.

The six stages in the practice of the Lotus Sūtra established by the Lotus School can be divided into two categories: (1) first four stages of ri-soku, myōji-soku, kangyō-soku and sōji-soku practiced by the ignorant (ordinary) people in the Impure Land; and (2) last two stages of bunshin-soku and kukyō-soku practiced by bodhisattvas in the Actual Reward Land.

1. Ri-soku is the stage at which one has not yet heard the True Dharma and is ignorant of Buddhism although in theory he possesses the Buddha-nature and his momentary thought is equipped with the principle of Triple Truth.
2. Myōji-soku is the stage at which one hears the name of the truth and perceives it. This is the initial state in which one is awakened for aspiration for Buddhahood upon encountering Buddhism and listening to the name of the Triple Truth.
3. Kangyō-soku is the stage at which one practices the principle of the Triple Truth. This corresponds to the five progressive stages of practice for believers of the Lotus Sūtra after the death of Śākyamuni Buddha. Illusions of view and thought are not yet eradicated in this stage.
4. Sōji-soku: a practicer at this stage manifests the principle of the triple truth and is automatically in accordance with the Dharma-nature; having eliminated 88 kinds of delusions in view, 81 kinds of delusions in thought, and 9 kinds of delusions as numerous as particles of dust and sand (namely the first two of the three illusions), he outwardly resembles a Buddha.
5. Bunshin-soku: a practicer at this stage partially awakens to the truth of Middle Way by eliminating the 41 kinds of illusions of darkness (ignorance), that is to say all illusions except the fundamental darkness.
6. Kukyō-soku, is the highest stage of practice, at which one completely eradicates all illusions and fully realizes the Buddha-nature.

Hokke Jōdo Mondō-shō, Questions and Answers on the Lotus and Pure Land Sects, Writings of Nichiren Shōnin, Doctrine 3,
Page 189-190

And from the glossary:

Triple truth (santai)

The term applied by T’ien-t’ai to explain reality in three aspects:

1. kūtai or shintai (truth of voidness), i.e. all existences are void and nonsubstantial in essence;
2. ketai or zokutai (truth of temporariness), i.e. all existences are temporary manifestations produced by causes and conditions; and
3. chūtai (truth of the middle), i.e. the absolute reality of all existences cannot be explained in either negative or affirmative terms. This term is interpreted differently in the distinctive teaching and the perfect teaching: in the former the three truths are perceived independent of each other while the latter considers them perfectly fused together in one.

Today marks the one-quarter milestone on this 100 days of study. This quote is a good example of the sort of foundational information I am seeking. I’d like to think I’m well into Kangyō-soku. I certainly acknowledge “Illusions of view and thought are not yet eradicated.” And I also enjoy the thought that everyone “possesses the Buddha-nature and his momentary thought is equipped with the principle of Triple Truth.”

Question: Is the doctrine of the Lotus School based on the explanations of Grand Masters T’ien-t’ai, Miao-lê and Dengyō?

Answer: It is based on the clear mirror of Śākyamuni Buddha (the Lotus Sūtra) supplemented by their explanations.

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 176

I’ve had something of an epiphany while reading the first part of Shoshū Mondō-shō, specifically The Relationship between the Doctrines of the Lotus School and those of the Tendai School.

I’ve touched before on the Tendai concept “if the Dharma of the Lotus Sūtra were explained without knowing the theoretical study of Buddhist teaching, the true meaning of the Lotus Sūtra would be lost.” This supports my long-held theory that, especially in a country like America where Buddhism is relatively unknown, we need to know the expedient teachings that paved the way for the Lotus Sūtra.

But reading Shoshū Mondō-shō I have a new appreciation of the subtlety of understanding required.

Consider the idea that all expedient teachings flow like rivers into the ocean that is the Lotus Sūtra.

Next, absolute subtlety (zetsudaimyō) is a doctrine of revealing the truth (single path to enlightenment) and merging all the provisional teachings for bodhisattvas, pratyekabuddha, and Śrāvaka (kaie). Here the pre-Lotus sūtras, which are abandoned as expedient by the doctrine of relative subtlety (sōdaimyō), are all included in the ocean of the Lotus Sūtra. Once entering the ocean of the Lotus Sūtra, the pre-Lotus sūtras will no longer be dismissed as expedient. All the sūtras entering the ocean of the Lotus Sūtra take up the one flavor of Namu Myōhō Renge Kyō because of the wonderful merit of the ocean of the Lotus Sūtra. There is no reason why they have to be referred to by other names such as nembutsu, Ritsu, Shingon, or Zen. Consequently, Grand Master T’ien-t’ai said in his Profound Meaning of the Lotus Sūtra, “Just as water becomes salty when it flows into the sea, any wisdom ceases to exist in itself after it is taken in the True Wisdom.” Thus he instructs us that no original names be mentioned.

People of the Tendai School generally maintain:

The pre-Lotus sūtras with the first four flavors, which were dismissed in comparing the Lotus Sūtra with other sūtras (relative subtlety), can be kept and any names of Buddhas and bodhisattvas can be recited even after the single path is revealed through the doctrine of absolute subtlety because these sūtras, Buddhas and bodhisattvas are included in the wonderful entity of the Lotus Sūtra. Waters in rivers before entering the sea differ in size, or in cleanliness, but once they flow into the ocean, we can see that it is a serious mistake to distinguish or select water saying that some waters are cleaner than others. Both the dirty water that is undesirable and clean water that is loved stem originally from the same ocean. Therefore even when we put a special name on some water, water is water wherever it is taken out from, and it is a mistake to think that there is a difference in water. Likewise, it is not a terrible idea to believe in any teaching one likes or comes across.

Thus they accept and believe any teaching which comes to the mind such as the nembutsu and mantras.

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 179-180

And, yes, it logically follows that the water in the ocean is composed of the contents of streams. But it is wrong to suggest that the streams are in some way equal to the ocean. Nichiren points this out immediately after the above quote:

When speaking in vague terms, a point of view such as this seems rational, but strictly speaking it is a serious fallacy leading to hell. The reason is that while one person who truly understands the doctrine of kaie may uphold various provisional sūtras or recite any names of the Buddhas and bodhisattvas, all other people generally keep or chant them with the usual prejudice without understanding the meaning of kaie. Consequently such a view can be an evil teaching in which even if a person who understands the doctrine may get enlightened, most people will fall into hell. Any doctrines expounded in the pre-Lotus sūtras and the “ultimate truth” shown in those doctrines are all composed of biased thoughts and convictions. As stated in the second chapter, “Expedients,” of the Lotus Sūtra, “They are astray in the thick forest of wrong views on existence and non-existence.”

Then both those who know the doctrine of kaie and those who do not know it cannot avoid going down to hell if they uphold provisional sūtras and recite the names of the Buddhas and bodhisattvas in them and contemplate the “ultimate truth” of the expedient teachings. Those who are convinced that they know the doctrine of kaie are no less wrong than those who believe that it is possible to put the water of the ocean into a puddle made by a hoof of a cattle. How can they escape from falling into the Three Evil Realms (hell, the realm of hungry souls, and realm of beasts and birds)? What’s worse, those who do not know the doctrine of kaie, basically taking in wrong teachings, are so attached to the wrong views or expedient teachings that they are sure to fall into the Hell of Incessant Suffering. Even after realizing the doctrine of kaie, they should dismiss such ideas considering them expedient teachings with which enlightenment cannot be achieved. Do not recite or uphold the names and the “ultimate wisdom” of evil doctrines.

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 180-181

All the rivers of teachings are contained in the ocean of the Lotus Sūtra but only the Lotus Sūtra contains the Wonderful Dharma. Thankfully, it all comes wrapped within the jewel of Namu Myōhō Renge Kyō.

The secret dharma (five characters of the Wonderful Dharma), the essence of the Lotus Sūtra, that such great sages as Kāśyapa, Ananda, Nāgārjuna and Vasubandhu of the Age of the True Dharma and Grand Masters T’ien-t’ai and Dengyō of the Age of the Semblance Dharma knew in mind but did not yet propagate outwardly, is clearly stated in the Lotus Sūtra. It is also clear, however, that this secret dharma is not explained at all in any commentary or annotation. Sages with an inborn capacity of perception should know the dharma by looking at the sūtra themselves. Wise persons should meet virtuous teachers, receive the dharma and believe it. Those with serious sins will distrust and hold in contempt such teachers and will not believe the dharma, but if they wish to listen to it even for a moment, I am willing to tell you about it.

Soya Nyūdō-dono-gari Gosho, A Letter to Lay Priest Lord Soya, Writings of Nichiren Shōnin, Doctrine 3, Page 169.

As I work my way through the Writings of Nichiren Shōnin I imagine myself listening to Nichiren as he explains the secret dharma to those who will listen for even a moment.