[M]uch of my thoughts are devoted to saving Japan from the impending national crisis, but all of the people of Japan, both rulers and subjects alike, not only refused to listen to me but also subjected me to frequent persecutions. Though this may be an omen of national destruction, I felt things were beyond my capabilities and decided to retreat into the mountain. Regarding the anticipated invasion of Japan by troops of the Great Mongol Empire, I truly feel remorseful as I believe that a national crisis such as this could have been averted if the people of Japan had heeded my words. I cannot stop the tears from rolling down when I think of the people in Japan, all captured and murdered just as those on the islands of Iki and Tsushima have been recently.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 5

When 500 arhats explained the true origin of their bodies in this life they spoke of the Hinayāna doctrine of “the 12 causations” (12 links of cause and effect: spiritual ignorance, blind actions, consciousness, mental functions and matters, six sense organs, contact, perception, desire, attachment, existence, birth, and old age and death). It suggests that they entered the state of “emptiness and tranquility” through spiritual ignorance (cause of all illusions) or blind actions (practices caused by spiritual ignorance). Their arguments centered on the entrance to the Buddha Dharma, not the Dharma itself, hence they did not commit the sin of slandering the Dharma. Regarding the four expedient means in the Collection of Mahāyāna Essentials and the four ways of preaching expounded in the Great Wisdom Discourse, they are the means for interpreting the teachings of the pre-Lotus sūtras by Bodhisattvas Asaṅga and Nāgārjuna, commentators appearing after the passing of the Buddha, who perceived the spirit of all the Buddhist scriptures from the standpoint of the Lotus Sūtra. If we confuse the four expedient means and the four ways of preaching expounded in the sūtra preached for “revealing the truth and merging all the provisional” with those expounded in the sūtra not preached for “revealing the truth and merging all the provisional,” how do we not commit the sin of slandering the Dharma? Those who know these know the teaching.

Ken Hōbō-shō, A Clarificaton of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 134.

[What Śākyamuni] preached during His life of fifty years is Mahāyāna (greater vehicle) as a teaching of salvation when compared to geten and gedō. Ever since His attainment of Buddhahood till the eve of His entering Nirvana, He preached only the truth.

Considering the 80,000 teachings preached by the Buddha in various sūtras for fifty years, however, we see differences among them, such as those between Hinayāna and Mahāyāna Buddhism, provisional and ultimate sūtras, exoteric and esoteric teachings, gentle and rough expressions, genuine and expedient words or true and false opinions. The Lotus Sūtra alone among them represents the true words of our Lord Śākyamuni Buddha and various Buddhas residing in the world throughout the universe in the past, present, and future.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 34

No matter what kind of prayer is performed, so long as the people in Japan do not listen to me, Japan will inevitably suffer as much misery as Iki and Tsushima today. My disciples, you should believe in this and see when it happens. This is not because I, Nichiren, am honorable, but because the power of the Lotus Sūtra is superior. If I walk with pride, I would be considered arrogant. If I humble myself, I would be considered despising the Lotus Sūtra. The higher a pine tree grows, the longer a hanging wisteria grows. The deeper the source of a river is, the longer the river flows. How wonderful it is that only I receive the true joy and pleasure in this defiled country!

Shōnin Chi-sanze-ji, The Sage Knows the Three Periods, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 20

QUESTION: 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: 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, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 19

Question: Various sūtras other than the Lotus Sūtra adapt their doctrines and merits to the caliber of particular types of beings such as bodhisattvas, gods, and śrāvaka or pratyekabuddha. For whom is the Lotus Sūtra preached?

Answer: The Lotus Sūtra is difficult to understand for anyone except those to whom the dharma is transmitted. This Lotus Sūtra was expounded for all living beings in the Ten Realms including both wicked and virtuous men, the wise and the unwise, those who keep precepts and those who do not, male and female, four kinds of Buddhist devotees (monks, nuns, laymen and laywomen), and the eight kinds of supernatural beings (gods, dragons, yakṣa: devils, gandharava: heavenly musicians, asura, garuda: golden-winged bird, kimnara: heavenly musician, and mahoraga: boas).

The so-called wicked people refer to such people as Devadatta, Wonderful Adornment King and Ajātaśatru King; virtuous people refer to such gods and men as Queen Vaidehi. A wise man is Śāriputra while an unwise man is Cūdapanthaka. Those who keep the precepts refer to śrāvaka and bodhisattvas while those who do not are dragons and other animals. The female means a dragon girl. In general, living beings of the Ten Realms all perceive the teaching of the One Buddha Vehicle expounded in the Perfect teaching of the Lotus Sūtra. Scholars who do not understand this say, “The Lotus Sūtra is not the teaching for us ordinary people.” This is indeed awful and against the true intent of the Buddha.

Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 81-82

Śākyamuni Buddha is the supreme leader and excellent eyes for all the people. He is the bridge that enables them to cross the river of evil passions; He is the skipper who guides them over the sea of life and death; and He is the fertile field in which they plant the seed of merits. The so-called Four Sages of Confucianism and Three Hermits of Brahmanism, despite their worthy names, are actually unenlightened ordinary men unable to rid themselves of the Three Delusions (all delusions and evil passions). Although their names suggest that they are wise men, in reality they are as ignorant as infants, who know nothing of the principle of cause and effect. How can we cross the sea of life and death aboard a ship steered by such men? How can we pass through the winding street in the Six Realms over to the world of Nirvana by means of a bridge constructed by such men? Our Śākyamuni has already crossed the sea of life and death for arhats, not to speak of that for the unenlightened. He has already extinguished fundamental ignorance, not to speak of delusions in view and thought arising from it.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 33

Since this happened a long time ago when you were a child, you may not remember, but your late father was a warrior, whose duty was to kill people. However, as he wholeheartedly believed in the Lotus Sūtra, I know that he faced the last minutes of life peacefully. As the successor to your father, you too have been a strong believer in the Lotus Sūtra. How happy the soul of your father in his grave must be! How happy he would have been if he were alive!

The upholders of this sūtra, even if unrelated by blood, will meet on Mt. Sacred Eagle. How much more possible it is for you and your late father, faithful believers of the Lotus Sūtra, to be reborn on the same Mt. Sacred Eagle! You may regret that you lost your father while still young and were deprived of the privilege of receiving paternal guidance while other people enjoyed living together with their parents for 50 or 60 years, competing with one another for gray hair. When I think about the sorrow you must be feeling, I cannot stop shedding tears.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 4