A point of interest here is the leniency Nichiren displays in dealing with Dengyō Daishi, in view of the fact that Tendai Daishi’s doctrine was so altered in its transplantation to Japan. Dengyō added the Shingon teaching, giving the impetus to the further development of his school in the direction of mikkyō or secret teaching. He added Dharma Daishi’s Zen and Endon Kai transmission to proper Tendai, and gave to Hieizan a generous hospitality to the Amida Belief. These actions displayed his wish to make his Tendai Sect a synthesis of all strains of the One Vehicle Teaching. To this harmonizing tendency, that enlarged more and more the circle of the One Vehicle and showed the most conciliatory spirit to varied teaching, was opposed Nichiren’s tendency of narrowing the One Vehicle to exclude anything that was not harmonious with his “practical” and original doctrine. Of course, a harmonizing tendency had already dominated the pure Hokke En teaching of Tendai Daishi, since he used other sūtras and śāstras as well as the Hoke-kyō. Nichiren bases himself solely on the Hoke-kyō, and still his tolerance of these two Tendai teachers did not break. Therefore, it would be wrong to state that Nichiren’s intention was to purge Dengyō Daishi’s teaching of all “later additions,” or to restore Tendai Daishi’s doctrine to its pristine purity. Neither of these could have been Nichiren’s aim. Since he considered himself as having a much deeper comprehension of the Hoke-kyō than these two founders, and since the time had arrived for propagating this new view, he resolved to devote himself entirely to this mission alone. Certainly he respected Tendai Daishi and Dengyō Daishi as the originators of the Hokke teaching, but he never meant to acquiesce to their doctrine. He charged himself instead with the propagation of the supreme truth of the Hoke-kyō, a truth that had not been anticipated by his two predecessors.