[I] myself wonder why gods and deities have not come to help me. They made vows to the Buddha to protect a practicer of the Lotus Sūtra. I would think, therefore, that they should hurriedly come to his aid, calling him a practicer of the Lotus Sūtra, even if they have suspicions about him, and carry out their promise to the Buddha. Yet, none has come to help me. Does that mean that I am not a practicer of the Lotus Sūtra? Since this question is the basis of this writing and of cardinal importance in my life, I will take this up again and again in order to find a definite answer.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 58

On the twelfth of the ninth month of the eighth year of the Bun’ei Era (1274), two days after I was summoned by the Council of State, I was arrested. The way I was arrested seemed unusual and unlawful. It was far larger in scale than the arrest of Ryōgyō, who rebelled against the Kamakura Shogunate in 1251, or of Taifu no Risshi (Miura Ryōken), who planned to overthrow the shogunate in 1261. Led by Hei no Saemonnojō, Deputy Commander of the Board of Retainers, several hundreds of soldiers clad in armor and ebōshi hat with glaring eyes and shouting angrily came to arrest me.

Contemplating the truth of the matter, the way of governing the country by the Kamakura Shogunate was like that of the late dictator Lay Priest Taira no Kiyomori, who brought this country to ruin by arrogating power. This was a serious mistake. Witnessing this outrageousness, I said to myself, “This is what I have always been longing for. How lucky I am to be able to sacrifice my life for the sake of the Lotus Sūtra. To be beheaded and lose my malodorous head is like exchanging sand for gold and pebbles for jewels.”

At that moment, Shō-bō, a ranking vassal of Saemonnojō, rushed at me, snatched the fifth fascicle of the Lotus Sūtra from my bosom, beat my face with it three times, and tore it to pieces. Other soldiers scattered the remaining nine fascicles of the Threefold Lotus Sūtra, stepped on them, wrapped themselves in them, scattering them all over the straw mats or the wooden floor of the house.
Seeing their riotous behavior, I uttered in a loud voice, “How interesting! Everybody, look at Hei no Saemonnojō Yoritsuna losing his head! He is now going to fell the pillar of Japan.” It appeared that Saemonnojō and his vassals as well as onlookers were all struck dumb and astonished. Nichiren was the one in disgrace with the shogunate and therefore, he should have appeared nervous under such circumstances, but on the contrary, it was the poor soldiers who looked like cowards and were pale with fear perhaps because they were regretful of having torn and scattered the sacred sūtra.

Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 26

The Flower Garland doctrine claiming that all phenomena and existences are created by mind, the Hannya doctrine of “the 18 kinds of void,” the “fivefold meditation for realizing Buddhahood” doctrine preached in the Diamond Peak Sūtra, and the rebirth in the Pure Land of Utmost Bliss doctrine preached in the Sūtra of Meditation on the Buddha of Infinite Life are not comparable to the attainment of Buddhahood with one’s present body doctrine of the Lotus Sūtra. Mt. Sumeru is shining in gold hue. The horses and cows, human and heavenly beings, and birds that come close to this mountain all lose their original colors, becoming gold in color. This does not occur in other mountains. Likewise, other sūtras all lose their colors upon encountering the Lotus Sūtra. It is like how things which are black in color will change their color under the light of the sun and moon. The doctrine of the rebirth in the Pure Land or attainment of Buddhahood preached in various other sūtras will change its color and become meaningless upon encountering the Lotus Sūtra.

Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 30

The Lotus Sūtra is named the “Wonderful Dharma” because it expounds that each of the Ten Realms mutually possesses the characteristics of the other nine realms, which means that all of the Ten Realms are equipped with the realm of Buddhas. In the mutual possession of the Ten Realms, each realm includes the other nine realms. As a result the Ten Realms have other Ten Realms, consisting of the hundred realms of all phenomena. The second fascicle of the Profound Meaning of the Lotus Sūtra says, “The one realm of all phenomena equipped with the other nine realms of all phenomena means the hundred realms of all phenomena.” It is not only in the Lotus Sūtra that the Ten Realms are mentioned. The cause and effect of the Ten Realms is revealed in the pre-Lotus sūtras as well. The reason why the Lotus Sūtra is regarded as the Wonderful Dharma is because the sūtra expounds the mutual possession of the cause and effect of the Ten Realms.

Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 86

As the words of the sūtra correspond to me, the deeper I fall into disgrace with the shogunate, the greater my pleasure is. This is like a Hinayāna bodhisattva, who has not completely exterminated all delusions and evil passions, wishing to be reborn in this world. That is to say, as he sees his parents suffering greatly in hell, he would intentionally accumulate bad karma in order to go to hell himself, where he would be glad to share their sufferings. I, Nichiren, am in a similar situation. Though my sufferings today are difficult to bear, I am happy for in the future I will be free from the evil realms.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 57

Now, you are a female and are suffering from a physical illness, which matches the prediction of the Buddha made in the Lotus Sūtra. Why not reaffirm your faith in the Lotus Sūtra and practice it? I am sure this will be effective, but I also would like you to consult Lord Nakatsukasa Saburōzaemon (Shijō Kingo), a skillful physician, who is a practicer of the Lotus Sūtra.

Kaen Jōgō Gosho, Writing About Lengthening the Life Span, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 114

As for your wife’s prayers, although she does not doubt the sūtra, I am afraid her faith in the Lotus Sūtra has not been strong enough. I have often come across people who think their faith matches what is preached in the sūtra, though this is not the case in reality. You, too, must be aware of this.

The mind of a woman can be harder to grasp than the wind in the sky. The reason why your wife’s prayers have not been answered can be likened to a strong bow with a weak bowstring or a sharp sword drawn by a coward. It is not due to the lack of power on the part of the Lotus Sūtra.

Ōshajō-ji, Town of Rājagṛha, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 128

QUESTION: In the Latter Age of Degeneration, what should a beginning practitioner refrain from practicing?

ANSWER: Beginners should refrain from giving alms, observing the precepts, and the rest of the first five bodhisattva practices and for the present should instead take up the practice of Namu Myōhō Renge Kyō which is the spirit of the single moment of understanding by faith and the stage of rejoicing. This is the true intention of the Lotus Sūtra!

Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 104

“[Also, he who slights, hates, envies, and bears a grudge against those who read, recite, copy and uphold this sūtra] … will fall into the Hell of Incessant Suffering upon death.”

The meaning of the above citations is quite clear. Yet, how they need my words of explanation! According to the Lotus Sūtra, slandering the Mahāyāna sūtras is more sinful than committing the five rebellious sins, such as killing one’s own parents, countless times. Therefore, such sinners will fall into the Hell of Incessant Suffering, from which they will never be able to escape.

Risshō Ankoku-ron, Treatise on Spreading Peace Throughout the Country by Establishing the True Dharma, Writings of Nichiren Shōnin, Doctrine 1, Page 133