Of the people who put faith in the Lotus Sūtra today, some have faith like fire while others have it like water. Those who have faith like fire refer to those who become enthusiastic upon listening to the preaching but their passion cools down as times goes by, and eventually forget the teaching. On the other hand, those whose faith is like water mean those whose faith is like a ceaselessly flowing water, namely those who retain their faith without retreating.

Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 126

In order to study and propagate the dharma of Buddhism, it is indispensable to know the difference between Mahāyāna and Hinayāna teachings, provisional and true teachings, and exoteric and esoteric teachings among the various sūtras. In addition, it is also necessary to know the proper time for propagating the teaching, and the capacity for learning of those who are to receive the teaching. Nevertheless, most people in Japan automatically recite the Amitābha Sūtra, chanting “Namu Amida-butsu” devoutly, but thinking little of the Lotus Sūtra.

Many, who are respected for being wise, seem to think that they know the proper time for propagation and the capacity of the people, but actually they believe in the insignificant rather than the significant, believing in the provisional sūtras, while casting aside the true sūtras. Just as the insignificant may become a great evil, a medicine changes to poison, and close relatives become sworn enemies, it is impossible to save such people.

Even those who excel in understanding Buddhism, if they don’t grasp the social conditions of the time, the capacity of the people to receive the teaching, the conditions of the country, and the order of the teachings to be spread, they will not obtain the expected results no matter how hard they work to propagate the teachings. For example, it may be permissible to propagate Mahāyāna teachings in an absolute Hinayāna country, but to propagate Hinayāna teachings in the absolute Mahāyāna country must definitely be avoided. If Hinayāna teachings are forcibly propagated in the country of Mahāyāna Buddhism, disasters will befall the country and the people fall into evil realms.

Shimoyama Goshōsoku, The Shimoyama Letter, Writings of Nichiren Shōnin, Volume 5, Page 66-67

Generally speaking, there are 4 kinds of people who cannot attain Buddhahood or enter the Buddha land. The first is the Two Vehicles with fixed natures namely pratyekabuddha and śrāvaka. Next is the icchantika, who did not listen to the teaching of the Buddha and spoiled the seed of Buddhahood. The third is those with empty mind who do not believe in the doctrine of cause and effect expounded by the Buddha. And finally those who slander the True Dharma. These people, who have long been denied the attainment of Buddhahood in the various pre-Lotus sūtras, were allowed to become Buddhas for the first time in the Lotus Sūtra. This is the reason why the Lotus Sūtra is called “myō.”

Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 42-43

[I]t is against the will of the Buddha to interpret the pre-Lotus sūtras according to the words of those sūtras. This is so because, as stated in the third fascicle of the Annotations on the Words and Phrases of the Lotus Sūtra, the whole truth is not revealed in the pre-Lotus sūtras. It is further said in the tenth fascicle of the Commentary on the Profound Meaning of the Lotus Sūtra that only the Lotus Sūtra reveals the true meaning of the pre-Lotus as well as the meaning of the Lotus Sūtra, the sole purpose of the Buddha appearing in this world.

Nijō Sabutsu Ji, Obtaining Buddhahood by the Two Vehicles, Writings of Nichiren Shōnin, Doctrine 3, Page 228

QUESTION: I do not dare question what the Lotus Sūtra says and how T’ien-t’ai and his disciple Chang-an interpreted it regarding the “mutual possession of ten realms.” However, they sound as though they are calling fire, “water,” and black, “white.” It is hard to understand although I believe this is what the Buddha preached. Now, no matter how many times we look at each other’s faces, we see only a human being, not anything of other realms. It is the same with our own face. How is it possible to believe in the “mutual possession of the ten realms” doctrine?

ANSWER: As we often look at each other’s faces, we notice our facial expression changes from time to time. It is full of delight, anger, or calm sometimes; but other times it changes to greed, ignorance, or flattery. Anger represents hells; greed—hungry spirits; ignorance—beasts; flattery—asura demons; delight—gods; and calm—men. Thus, we see in the countenance of people six realms of illusion, from hells to the realm of gods. We cannot see four realms of holy ones (śrāvaka, pratyekabuddha, bodhisattvas, and Buddhas), which are hidden from our eyes. Nevertheless, we must be able to see them, too, if we look for them carefully.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 134-135

To begin with, our Lord Preacher Śākyamuni Buddha is called Daigaku Seson (Greatly Enlightened World-Honored One). The Chinese character son of “Seson” means takashi (high), and it also means kō (filial piety). As Śākyamuni Buddha is the most filial of all dutiful children, He is called the World-Honored One. Śākyamuni Buddha has a golden body, and is equipped with 32 marks of physical excellence. One of His 32 marks is that no one can see the top of His head. The Buddha is 16 feet tall, but when non-Buddhists with bamboo sticks tried to measure His height with a 16-foot long bamboo stick, it was in vain. Even King of Brahma Heaven cannot see the top of His head. This is such an inexplicable physical mark of the Buddha. Why is the Buddha equipped with such an excellent mark as this? It is because He is a great being who is foremost in filial piety.

Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 50-51

There once lived a king called the Great King Aśoka, who ruled one-quarter of the world. Accompanied by the Dragon King, King Aśoka could cause it to rain as he wished, and he was also attended to by demons. An evil king at first, King Aśoka later converted to Buddhism, gave alms to Buddhist priests as many as 60,000 each day, and built stone pagodas, 84,000 in number.

When we look at the previous life of this Great King, we note that during the Buddha’s lifetime there were two boys named Tokushō and Mushō. One day, when the Buddha was passing by, the two made a “rice cake” from mud, and offered it to Him. Due to this sincere offering to the Buddha, one of the two was reborn as the Great King Aśoka 200 years later.

The Buddha is great, but compared to the Lotus Sūtra He is like the light of a firefly, in front of the sun and moon. When compared in terms of height, the Buddha is like the earth while the Lotus Sūtra reaches the heavens. If making offerings to the Buddha has such great merit, how much more so does one gain by making offerings to the Lotus Sūtra.

The two boys received such a wonderful benefit from the Buddha despite their seemingly insignificant acts. How much more benefit will you receive for your various offerings to the Lotus Sūtra! Moreover, when Tokushō and Mushō made their offerings to the Buddha, it was not during a time of famine while we are now suffering from famine. Hence your gifts at this time are even more precious than the gifts of the two small boys.

From this point of view, how can Śākyamuni Buddha, the Buddha of Many Treasures, and the ten female rākṣasa demons neglect to protect you who made offerings to the Lotus Sūtra?

Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 125-126