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.

Below is a compilation of quotes from a letter to Nanjō Hyōe Shichirō, who had been converted by Nichiren but was under pressure from family members who believed in the nembutsu.

1. Therefore, it is preached in the Lotus Sūtra, fascicle 2 (chapter 3 on “A Parable”): “This triple world is My domain. Living beings therein are all My children. Now there are many sufferings in this world, and only I can save them all. Though I taught this to them, they did not believe Me, because they were attached to greed and defilement.” These statements mean that Śākyamuni Buddha is the parent, the teacher and the master for the people. For us, the Buddha of Infinite Life and Medicine Master Buddha are masters, but not parents or teachers. Only Śākyamuni Buddha is the compassionate Buddha who possesses the three virtues of the master, teacher and parent. There are many kinds of parents, but no one is as great as Śākyamuni. There are also many kinds of teachers and masters, but no one is superior to Him. If people are against the Buddha’s teachings, they will be abandoned by the gods of heaven and earth. They are the most undutiful; therefore it is preached, “Though I taught this to them they did not believe Me.” Even if one believes in the pre-Lotus sūtras, if one does not believe in the Lotus Sūtra and chant Namu Myōhō Renge-kyō even once, one is an undutiful child. He will be abandoned by the Buddhas and bodhisattvas in all the worlds throughout the universe in the past, present and future, and also will be begrudged by the gods of heaven and earth. (This is the first point.)
2. There are some who strongly believe in the Lotus Sūtra, but they do not denounce the enemies of the sūtra. Even if they do good deeds, read and copy the Lotus Sūtra ten million times, and master the heart of the “3,000 existences contained in one thought” doctrine theoretically, if they do not denounce the enemies of the Lotus Sūtra, they cannot attain enlightenment. If a man who has served his emperor for ten or twenty years knows an enemy of the emperor but neither reports him to the emperor nor drives him away, it will negate the credit of his longtime service, and he would instead be punished. You should know that people of today thus commit the sin of slandering the Lotus Sūtra. (This is the second point.)
3. Now it is the beginning of the Latter Age of Degeneration. Those who should be saved by Hinayana and provisional Mahayana teachings have disappeared, leaving only those who should be saved by the True Mahayana teaching. You cannot load a big rock on a small boat. Evil and ignorant people are like huge rocks. Such teachings as Hinayana and provisional Mahayana sūtras and the nembutsu are like a small boat. A large malignant scab cannot be cured easily because it is a severe sickness. For us in the Latter Age of Degeneration, nembutsu is like cultivating a rice field in winter. The time is not at all right. (This is the third point.)
4. Therefore, if you practice the Lotus Sūtra, even a word or phrase of it, you can be sure to attain Buddhahood because it is the teaching that has a close relation with the people of Japan. It is like a magnet pulling pieces of metal, or water seeping everywhere. Japan has no relation with other teachings such the nembutsu which is like a fake magnet that can’t pull any metal, or a substance that looks like water but is not and does not seep everywhere. When spreading the Dharma in a country, it is important to take into consideration the type of country it is. One cannot assume that a teaching suitable in one country will necessarily be suitable in another country. (This is the fourth point.)

Nanjō Hyōe Shichirō-dono Gosho, A Letter to Lord Nanjō Hyōe Shichirō, Writings of Nichiren Shōnin, Doctrine 3, Pages 140-143.

Today’s quotes continue yesterday’s discussion of how to apply what Nichiren taught in 13th Century Japan to a non-Buddhist land in the 21st Century.

And I ponder Nichiren’s declaration: “One cannot assume that a teaching suitable in one country will necessarily be suitable in another country.”

Let me be clear, however, on the baseline from which my internal debate grows. I hold as without question that the Lotus Sūtra is the highest teaching of the Buddha and it presents the Dharma best suited for this declining age. As Nichiren writes at the conclusion of Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Venerable One, Writings of Nichiren Shōnin, Doctrine 2, Page 168:

For those who are incapable of understanding the truth of the “3,000 existences contained in one thought,” Lord Śākyamuni Buddha, with His great compassion, wraps this jewel with the five characters of myō, hō, ren, ge, and kyō and hangs it around the neck of the ignorant in the Latter Age of Degeneration.

The differences between 13th Century Japan and a non-Buddhist land in the 21st Century changes nothing of that.