QUESTION: The Nirvana Sūtra states that the number of people who practice the sūtra is as little as soil on a fingernail, while you hold that the number of those who practice the Lotus Sūtra is as rare as the soil on a fingernail. What is the difference?

ANSWER: The Nirvana Sūtra preaches, “In the Lotus Sūtra eight thousand śrāvakas were guaranteed to obtain Buddhahood in the future by the Buddha. This means that the Lotus Sūtra finished reaping the great harvest in autumn to store for winter, leaving only the gleaning to the Nirvana Sūtra.” Grand Master Miao-lê says that the Great Sūtra considers the Lotus Sūtra to be supreme. The Great Sūtra stands for the Nirvana Sūtra, so the Nirvana Sūtra regards the Lotus Sūtra as the supreme teaching. However, the people of the Nirvana School say that the Nirvana Sūtra is superior to the Lotus Sūtra. This is like calling a master a follower, and low-ranking warriors high-ranking warriors. Reading the Nirvana Sūtra means reading the Lotus Sūtra. A sage is content even when he himself is despised so long as his king is respected. Likewise, the Nirvana Sūtra dislikes those who despise the Lotus Sūtra and who admire the Nirvana Sūtra.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 35.

Now, as far as my theology goes, I would like you to think that what I have expressed before being banished to Sado Island can be equated with the forty or so years in which Śākyamuni had taught before revealing the Lotus Sūtra (that is, the truth and true aims of the Buddha were not directly divulged in those years). If the ruler of this country desires to govern the people under a proper political principle, then there will always be an opportunity for me to debate with the priests of the Shingon Sect. I shall expound my precious teaching for the first time then. Even if I had discussed this only within the circle of my disciples, some of it would bound to have leaked out making it difficult to conduct a discussion (as a result of their scheming). Such is why I have kept quiet about this to all of you. However, ever since the night of the twelfth of the ninth month in the eighth year of the Bun’ei Period (1271), when I was about to be beheaded at Tatsunokuchi (on the outskirts of Kamakura), I have come to think that it was unwise of me to have kept the truth from some of you who have stuck with me. There is a teaching I have disseminated quietly from the island of Sado (where I had been banished) to my disciples.

This is a teaching which great commentators in India and great masters in China and Japan who have come after the Buddha, such as Kāśyapa, Ānanda, Nāgārjuna, Vasubandhu, T’ien-t’ai, Miao-lê, Dengyō and Gishin, knew to be true in their hearts but never imparted. This is because the Buddha had strictly warned that, “this important teaching should not be passed on in the thousand years of the Age of the True Dharma and thousand years of the Age of the Semblance Dharma before entering the Latter Age of Degeneration.” Nichiren is not a direct emissary of the Buddha; however, as long as I have come to be in this Latter Age of Degeneration and have, quite beyond expectations, attained this doctrine, I would like to transmit it in the capacity of a herald, until Bodhisattva Superior Practice, a messenger of the Buddha, appears. Once this teaching is exposed, the teachings spread by the elders during the Ages of the True Dharma and Semblance Dharma would pale in comparison, just as the stars are obscured by the rising sun, or as if we see a dull performance after a skillful one. It is written in the sūtras that when the Latter Age of Degeneration dawns, such things as the spiritual power of Buddhist sculptures and priests of the temples built in the Ages of the True and Semblance Dharmas would be effaced; and its only legacy would be the dissemination of this great teaching throughout the world (Jambudvīpa). All of you should feel grateful that you are endowed with the opportunity to have come across such a wonderful teaching.

Misawa-shō, A Letter to Lord Misawa of Suruga, Writings of Nichiren Shōnin, Doctrine 2, Page 241-242

Note: This letter represents a vital piece of evidence provided by Nichiren himself upon which many scholars rely in supporting the fact that there exists a difference in Nichiren’s revelation of doctrines and intensity of teaching before and after his Sado exile.

I am to leave for Sado Province in exile on the 7th of this month. As all of you who are put in prison due to your faith in the Lotus Sūtra actually read through one book of the Lotus Sūtra physically and spiritually, you not only reap the merits yourself, but extend the merits to the souls of your parents, brothers, and sisters as well.

Gonin Tsuchirō Gosho, A Letter to Five Disciples in a Dungeon, Writings of Nichiren Shōnin, Biography and Desciples, Volume 5, Page 153

The bond of the “triple obedience” for women (obedience to her parents while a juvenile, to her husband when married, and to her children in old age) has already been dissolved in this life for you. The “five hindrances” of women (being prevented from becoming the King of the Brahma Heaven, Indra, the King of devils, a Wheel Turning Noble King or a Buddha), have been dispelled for you. The moon in your mind shines without shadows. Your body has been completely cleansed of dirt and filth. You have become a Buddha with your present body. How noble you are!

Kōnichi-ama Gohenji, A Reply to Nun Kōnichi, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 152

Again and again I say to you, “I am afraid you will forego your faith this time.” I say this because I feel sorry that you, who had an aspiration for the Lotus Sūtra until quite recently, will instead fall into the evil realms. If by chance, be it one out of one hundred or even one out of one thousand, you wish to follow the faith preached by me, Nichiren, declare to your father, “Although by right I should follow you because you are my father, if you become an enemy of the Lotus Sūtra, I will abandon you and side with my elder brother, because following you would make me an unfilial son. If you are abandoned by my elder brother, please consider that you and my elder brother will go to the same hell.” You have nothing to fear. The reason why we have faith in the Lotus Sūtra ever since the eternal past without attaining Buddhahood is this (retreat in faith).

Hyōesakan-dono Gohenji, Answer to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 93

Speaking of the Two Vehicles who claimed to have reached the state of Nirvana, complete or incomplete, the Buddha showed residual evil passions, karma, and sufferings in them and declared in the Lotus Sūtra: “They will become Buddhas despite the evil passions, karma and sufferings in their bodies.” Here for the first time not only the Two Vehicles but also ordinary people were assured of attaining Buddhahood with the present body.

Ōta-dono Nyōbō Gohenji, A Response to the Wife of Lord Ōta, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 166-167

You should know also that if those who read the Lotus Sūtra think that the attainment of Buddhahood can also be realized by reading other sūtras, it cannot be said that they have truly read the Lotus Sūtra even though they may seem to believe in it.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 35.