Nichiren Daishonin states in “On the Doctrine of Ichinen Sanzen”:
Even though one has compounded one hundred or one thousand kinds of medicines, if he never takes them, he will never recover from his illness.
Even though one’s storehouse may be full of treasures, if he does not open it, he will starve to death.
Likewise, if one does not know that he has to take the medicine in his pocket, he will die.
宗祖日莲大圣人于《一念三千法门》曰:
百千味调合之药，口不服则病不愈。
如藏中虽有宝，不知开启则饥，怀中虽有药，不知饮用则死。
Nichiren Daishonin states in “Reply to Shijo Kingo”:
Unforged steel melts instantly when put into a burning fire, just as ice melts in hot water. But a sword will not melt right away, even if it is placed in a roaring fire, because it has been tempered and forged.
宗祖日莲大圣人于《四条金吾殿御返事》曰:
（别名《告诫书》）
未锻之金，入火疾融，如冰入热汤中。
剑等入于火中， 不即融， 曾经锻炼故也。
Nichiren Daishonin states in “All Phenomena are Contained in a Single Life-Moment”
(Sozai ichinen-sho):
Suppose this illiterate person, who cannot read, write, or understand even a single word, takes faith in and chants Nam-Myoho-Renge-Kyo. He first will gain the benefit of verbal action from among the three categories of action: thoughts, words and deeds. Once he gains benefits, he will definitely be able to receive the seed of Buddhahood into his heart and liberate himself from the sufferings of life and death.
宗祖日莲大圣人于《总在一念抄》曰:
文盲而不觉悟一字之人， 若致信奉唱者， 身口意三业中，先成就口业之功德也。
若功德成就，收佛种子于胸中，必成出离之人也。
Nichiren Daishonin states in “On Rajgir”:
(Another title: “Ōshajō-ji”)
If one is unable to fulfil one’s prayer, it is not in the least the fault of the Lotus Sutra. It is like someone using a strong bow with a weak bowstring, or a coward holding a sharp sword.
宗祖日莲大圣人于《王舍城事》 曰:
祈愿不成，应是弓强弦弱，用太刀与剑者胆怯之故。绝非法华经之过。
Nichiren Daishonin states in “Reply to Lord Soya”:
(Another title: Thus I Heard)
Our contemporaries think of the five characters of Myoho-renge-kyo only as a name, but this is not correct. It is the entity, that is, the heart of the Lotus Sutra.
祖日莲大圣人于《曾谷入道殿御返事》曰:
（别名：如是我闻抄）
现今之人，以为妙法莲华经五字仅为其名，此则非也，其为体也。
体者，心也。
Nichiren Daishonin states in “On Attaining Enlightenment at the Initial Stage of Faith through the Lotus Sutra”:
Although the people may not heed it or may say that it does not suit their capacity, one should nevertheless persist in expounding to them the five-character title of the Lotus Sutra, because there is no other way apart from it to attain Buddhahood.
宗祖日莲大圣人于《法华初心成佛抄》曰:
故人虽不用此经，或言机不相应，仍应强令听闻法华经五字之题名也，此外无成佛之道故也
Nichiren Daishonin states in “Reply to Lord Soya”:
(Another title: The Crucial Elements for Attaining Enlightenment)
The path to Buddhahood exists only within the two principles of objective reality (kyō) and subjective wisdom (chi). Objective reality refers to the entity of all phenomena in the universe, and subjective wisdom signifies the manifestation of this entity in the life of an individual. Thus, when the reality is boundless and deep, the wisdom, like water, will flow forth ceaselessly. When one achieves the fusion of reality and wisdom, he will attain enlightenment in his present form.
宗祖日莲大圣人于《曾谷殿御返事》曰:
(别名：成佛用心抄)
成佛之道，岂非境智之二法乎。故境云万法之体，智云自体显照之姿也。然境之渊无边且深时，智慧之水流通无碍。此境智若合，则即身成佛也。
Nichiren Daishonin states in “Reply to Nichinyo”:
(Another title: The Real Aspect of the Gohonzon)
Dwelling in the Gohonzon are all the Buddhas, bodhisattvas and great saints, as well as the eight groups of sentient beings of the two realms who appear in the first chapter of the Lotus Sutra. Illuminated by the five characters of the Mystic Law, they display the enlightened nature they inherently possess. This is the true object of worship.
宗祖日莲大圣人于《日女御前御返事》曰:
此等佛、菩萨、大圣等，以及序品列座之二界、八番之杂众等，不遗一人，皆住此御本尊中，受妙法五字之光明所照，现本有之尊形，是云本尊也。
Nichiren Daishonin states in “Reply to Shijo Kingo”:
(Another title: The Eight Winds)
If master and disciple pray with differing minds, their prayers will be as futile as trying to kindle a fire on water. Even if they pray with one mind, their prayers will go unanswered if they have long slandered True Buddhism by adhering to inferior teachings. Eventually, both will be ruined.
宗祖日莲大圣人于《四条金吾殿御返事》曰:
(别名:八风抄)
檀那与师之心不和之祈願, 如水上焚火。又檀那与师之心虽和,若年久持小法以犯大法，其人之祈願非但未果，我身及檀那亦皆灭。
Many people accept the Lotus Sutra upon hearing it. However, it is rare to find those who “remember and never forget” when the great hardships they have heard about actually befall them. Accepting is easy, but continuing is difficult. But one must maintain one’s faith in order to attain Buddhahood. Those who uphold this sutra must be prepared to undergo hardships. However, there is no doubt that, “they will be able to instantly attain the unsurpassed Buddha way.”
宗祖日莲大圣人于《四条金吾殿御返事》曰:
闻受此经者众，如实闻受，然大难来时仍“忆持不忘”者稀也。受易持难，故成佛在於持。应知持此经之人当值难。“则为疾得无上佛道”无疑。