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。
Nichiren Daishonin states in “Winter Always Turns to Spring”:
Those who believe in the Lotus Sutra are as if in winter, which never fails to turn into spring. Never have I seen or heard of winter turning into autumn. Nor have I ever heard of any believer in the Lotus Sutra who remained a common mortal. A passage from the sutra reads, “Among those who hear of this Law, there is not one who shall not attain Buddhahood.”
宗祖日莲大圣人于《妙一尼御前御消息》曰:
信法华经者如冬，冬去必逢春。
古往今来，未闻冬去秋复返。
信法华经者，焉有成凡夫之事。
经云，“若有闻法者，无一不成佛”。
Nichiren Daishonin states in “The Embankments of Faith”:
Whether or not we reproach another for his slander, it is difficult to prevent him from committing a grave sin. If we see or hear a person commit slander and make no attempt to stop him even though he could be saved, we betray our great gifts of sight and hearing and so commit
an act of utter mercilessness.
宗祖日莲大圣人于《阿佛房尼御前御返事》曰:
言或不言，皆重罪难免。
云脱罪，然见闻却置之不禁止，立即成破眼耳二德之大无慈悲也。
Nichiren Daishonin states in “The Daimoku of the Lotus Sutra”: About the character “myo”, the Lotus Sutra says, “This sutra opens the door of expedient teachings and reveals the true aspect of reality.”
The Great Teacher Zhang-an comments on this as follows: “Myo means to reveal the depths of the secret storehouse.”
And the Great Teacher Miao-lo says of this, “To reveal means to open.”
Hence the character myo means to open. If there is a storehouse full of treasures but no key, then it cannot be opened, and if it cannot be opened, then the treasures cannot be seen.
宗祖日莲大圣人于《法华题目抄》曰:妙者，法华经云：“开方便门，示真实相”。
章安大师解释：“发秘密之奥藏， 称之为妙”。
妙乐大师说：“发者开也”。
因此， 妙即是开。世间积财之藏，无钥匙则难开之，不开则不见藏内之财
Nichiren Daishonin states in “Wu-lung and I-lung”:
The benefit of all the other sutras is uncertain, because they teach that one must first make good causes and only then can one become a Buddha at some later time. The Lotus Sutra is completely different. A hand which takes it up immediately attains enlightenment, and a mouth which chants it instantly enters Buddhahood, just as the moon is reflected in the water the moment it appears from behind the eastern mountains, or as a sound and its echo arise simultaneously.
宗祖日莲大圣人“上野尼御前御返事”曰:
一切经之功德乃说先作善根而后成佛。是故不定也。所谓法华经乃以手取，其手即成佛，以口唱，其口即成佛也。譬如天月出於东之山头，其时水中即浮其影，如音与声响之同时也。