Simply to proclaim the Lotus Sūtra as the Buddha’s supreme teaching is itself to take up the way of subduing because it challenges the claims of the other sūtras that certain people cannot attain buddhahood or that the Buddha is no longer present and active in our lives. In refuting the provisional teaching, Nichiren felt that he was only following the Buddha’s example. In A Letter to Buzen-kō at the Jissōji Temple (Jissōji Gosho), Nichiren wrote:

“Whenever Śākyamuni Buddha, the Buddha of Many Treasures, and various buddhas from all over the universe preach the Lotus Sūtra, they first refute the provisional teachings by revealing the true teaching in order to cut off the audience’s attachment to the provisional teachings before leading them into the true teachings. Now, if you call me, Nichiren, who refutes the provisional teachings by the true teaching, blind, is Śākyamuni Buddha, too, blind? Are Tiantai and Dengyō blind teachers? It is laughable indeed. ” (Hori 2008, pp. 187-188)

Furthermore, the method of subduing, of refuting the shortcomings of other Buddhist teachings is to be taken up at the time when the other teachings have become preferred to the Lotus Sūtra. In the past, the other teachings were laying the groundwork for what is taught in the Lotus Sūtra, but in the Latter Age of the Dharma they become themselves objects of clinging that distract from the Lotus Sūtra or even turn people away from it. When this happens the time has arrived to use the method of subduing rather than that of embracing.