In Accordance With the Buddha's Teachings by Steve Polito circa 1995? [Long]

We are of the same mind as Nichiren. By upholding the Lotus Sutra
in mappo we are able to see the clear reflection of the three truths 
inherent within the Sutra itself. 

This holds a key to what having faith in the Eternal Buddha's 
life-span means.  We are able through faith to see that we ourselves 
are at once the tathagata of Original enlightment, possessing the 
three buddha-bodies in one. 

Without faith in the Eternal life of the Tathagata of the 16th chapter 
our minds of faith cannot grasp the profound meaning of the Three 
Buddha-bodies (The Three Truths.) 

Therefore those who disregard the revelation in the 16th  & 17th 
chapter of the announcement of Shakamuni's Eternal life cannot receive 
the blessings from the Lotus Sutra. 

Having faith in his eternal life is the highest form of being filial 
and the practice of fuju-fuse. When we understand and believe in the 
Eternal life of the Original Buddha Shakaymuni we realize that we our 
ownselves are Myohorengekyo and our true self  is also eternal! 

 Lets examine our own lives. Are WE Bodhisvattas of the Earth??? It's 
hard to fathom the possibility in terms of our reality.  Is our life 
really so meaningful., can we truly transend our seemingly mundane 
existence? As  mere humans infested with all 108 earthly desires and 
fettered with all the attachments to this saha world, how could we 
possess such virtue and vow power as stated in the Lotus Sutra? 

                
  "Springing up out of the Earth" 

 ["Ajita! Know thou!  All these Bodhisattvas, From numberless kalpas, 
Have studied the Buddha-wisdom. All of them are my converts, Whom I 
have caused to desire the Great Way. These are my sons Who dwell in 
this [Buddha-] world, Ever practicing the dhuta deeds, Joyfully 
devoted to quiet places, Shunning the clamor of the crowds, With no 
pleasure in much talk. Such sons as these Are learning the Law of my 
Way, Always zealous day and night For the sake of seeking the 
Buddha-way; They dwell in space Beneath the saha-world. Firm in their 
power of will and memory, Ever diligently seeking after wisdom, They 
preach all kinds of wonderful laws, Having no fear in their minds. I, 
[near] the city of Gaya, Sitting beneath the Bodhi tree, Accomplished 
Perfect Enlightment; And rolling the supreme Law-wheel, I have then 
taught and converted them And caused them first to aspire to the Way. 
Now all abide in the never-relapsing [state] And all will become 
buddhas. What I now speak is the truth; Believe me with single minds! 
I from a long distant past Have instructed all this host." ] 
(Threefold Lotus Sutra pg. 244 & 245 verse-chapter fifteen. 

After reading this verse we may say, "I can't remember this, how could 
it be?"  Can it be explained in terms we can understand? Can our 
minds  grasp the profound words of the Buddha? 

The answer is no, we can't understand in terms of mind. We can only 
understand through faith in the Lotus Sutra. 

When we examine the Lotus Sutra carefully,  we see many forms of proof 
that we are Bodhisattvas. Whether we translate the proof into faith is 
totally subjective. 

For example: The prediction that bodhisattva Jogyo (Eminent Conduct) 
would appear, [pg 300  Three Fold Lotus Sutra], "After the Tathagata 
is extinct [such a one], Knowing [This] Sutra that the Buddha has 
taught, [Together with] its reasoning and process, Shall expound it 
according to its true meaning. Just as the light of the sun and moon 
Can dispel the darkness, So this man, working in the world, can 
disperse the gloom of the living and cause numberless Bodhisattvas 
Finally to abide in the One Vehicle." 

The Law (Myohorengekyo) it self as expounded in terms of Ichinen 
Sanzen, (three thousand  existences contained in one thought) as 
revealed in chapter sixteen is further poof. In this chapter 
Shakyamuni reveals his eternal life and  that even people in the two 
vehicles sravaka , pratyekabuddha and icchantika can become buddhas. 

The 16th chapter reveals that all  beings possess the ten realms hell 
to buddhahood.  All ten realms contain one another so there exists a 
100 realms in one mind.  Each of these 100 realms, futhermore, 
consists of "three factors", that is to say, living beings, the 
enviroment in which we live, and the five elements of living beings, 
(matter, perception, conception, volition, and consciousness). It also 
possesses  the ten aspects or ten factors ( form, nature, subtance, 
function, action, cause, condition, effect, reward, and the ultimate 
equality of these aspects). 

Thus, 30 modes of existence are in one realm and 3,000 modes of 
existence in 100 realms.  In short 3,000 modes of existence are 
contained in a mind at any given moment. When there is mind, even for 
a momentary flash, 3,000 modes of existence are in it thus a mind is 
unfathomable. ( Kanjin honzon-sho) 

These concepts are something we can relate to in our every day life. 
We experience these realms as emotions and differing moods that 
constantly accure to us moment to moment. These concepts coincide with 
natural laws and principles of science and the human psyche our 
(essential nature). 

Lets look at the 10 aspects in terms of our buddhahood. The Lotus 
Sutra explains our ownself is the Tathagata or Original enlightment 
that possesses the three buddha bodies in one. " Only a buddha 
together with a buddha can fathom the reality of All Existence, that 
is to say, all existence [has] such a form, such a nature, such an 
embodiment, such a potency, such a function, such a primary cause, 
such a secondary cause, such an effect, such a recompense, and such a 
complete fundamental whole." (Chp. 2 Threefold Lotus Sutra). 

 Hence the 10 suchnesses! 

First the Suchness of our charcteristics the color and form of our 
body which refers to our manifested-body Tathagata or Law body, 
emancipation the truth of our provisinal existence. 

Second the Suchness of our nature, which is the nature of our minds. 
The recompense-body Tathagata, reward-body the truth of emptiness. 

Third the Suchness of our essence, which refers to our physical 
entity. The mutation-body or response-body the Dharma-body, Middle 
way. 

Therefore the three suchnesses are in the one body or the body of the 
buddha is three bodies. 

The three Suchnesses correspond to the three Tathagata bodies. We 
should not think of these three buddha-bodies as existing apart from 
our ownself, they are ourselves. 

This is what is meant when we say Myohorengekyo is the capital of 
thusness. Wherein does the Wonderful Dharma reside? "Do not seek it 
far, for it dwells within our hearts. Even if it does, we cannot know 
it until we meet the Lotus Sutra. It is like not being able to see our 
faces without a mirror. Only when we see ourselves in the mirror 
called the Lotus Sutra do we see our Buddha nature for the first time. 
We shall call this Buddha nature in us the Lotus Sutra. But the Buddha 
nature does not appear on its own. It appears only when the title of 
the Lotus Sutra is recited." (Ibid., p. 497) 

'
When we understand this we can be called a person who has begun to 
understand the Lotus Sutra. With these three aspects or Suchnesses 
being the beginning, the remaining seven emerge, making all ten 
aspects, which forms all hundred realms, the thousand suchnesses and 
the three thousand realms. 

These expand into many doctrines which are called the respository of 
eighty thousand dharmas. They originate with the single dharma of the 
three buddha-bodies or three truths. There are no other doctrines 
apart from the three truths. Because the 100 realms correspond to the 
truth of the provisional existence; the 1000 suchnesses, to the truth 
of emptiness; and the 3000 realms, to the truth of the middle way. 

Therefore emptiness and provisional existence and the middle way are 
the three truths. They expand into the many doctrines of the 100 
realms, 1000 suchnesses and 3000 realms, all originate from a single 
doctrine, the three buddha-bodies or three truths. 

The first three aspects (suchnesses) and the three truths of the next 
seven , are the same as the first three truths "Thus the ultimate 
equality of the Original and the Last" So the principle within 
ourselves is but a single thing. 

This of course is inconceivable that the beginning and end are 
ultimately equal. This is what the buddha teaches us in the sutra 
which is called "The suchness of their ultimate equality from 
beginning to end." [hom-matsu ku kyo to]. 

The three truths are the three Tathagata bodies , which means that we 
ourselves are at once the Tathagata of Original enlightment, 
possessing the three buddha-bodies in one. So when we believe in the 
Eternal Buddha of the 16th chapter of the Lotus Sutra we believe that 
our lives are Myohorengekyo and we are the buddha body. 

Myohorengekyo forms the substance of the human body inherent and 
eternally abiding, which again is the Tathagata of original 
enlightment. The Buddha ourselves and all living beings are in 
principle and nature one and without separation. 

Some people may ask why we must chant the sutra's title and not just 
meditate and contemplate it? It would seem the same. T'ien-t'ai refers 
to "reciting or remaining silent."  "Reciting" indicates the sutra. " 
Remaining silent" indicates contemplation. 

T'ien-t'ai  writes; "Myohorengekyo is the inner storehouse of the 
exceeding profundity of the original ground; ... it is what all 
tathagatas of the three time periods have obtained." Thus, when we 
chant Myohorengekyo, the Budddha of original enlightment will appear 
within our minds. Our body and minds are like a storehouse, and the 
character myo, to the seal that opens it. T'ien-t'ai states "It opens 
the secret innermost storehouse; this is termed myo (wonderful). It 
demonstrates the correct principles of true and provisional; 
therefore, it is termed ho (dharma). It indicates the original effect 
(obtained by the Buddha) in the distant past; for this, ren (lotus) is 
used as a metaphor. It encompasses (everything) in the perfect path of 
nonduality; this is illustrated by ge (blossom). The voice does the 
Buddha's work; this is termed kyo sutra." He also states, " The word 
myo praises the inconceivable Dharma. Moreover, myo indicates the ten 
realms, ten suchnesses and all provisional and true teachings." 

In regard to the Lotus Sutra when we at each moment perceive the 
purport of threefold contemplation in a single thought-moment, oneself 
being the Tathagata of original enlightment is realized and 
manifested. 

If we have a bad dream it seems very real and we may believe it to be 
reality for that moment. However we are glad to wake up and realize 
its not reality at all, but only a dream . Awaking from this dream 
would be similar to awakening to the truth which has always existed 
within our true self, a Buddha who possesses the three buddha-bodies 
in one. Our essential nature is Myoho renge kyo. 

As for the essence of Myoho renge kyo: It is said that the 
eight-petalled lotus flower [myohorengekyo]  is the nature of our 
mind. This being the case, our essential nature is Myoho-renge-kyo 
therefore, it's not  just the name of a sutra but the essence of our 
own life. 

If we can understand and grasp this through faith , we become the 
Lotus Sutra. The Buddha preached the Lotus Sutra which is the essence 
of Myohorengekyo and ourselves, so we ourselves are at once the 
tathagata of Original Enlightment three buddha bodies in one. 

This is in perfect accord with the Ceremony in the Air depicted in the 
mandala that Bodhisattva Jogyo [Nichiren] inscribed, he states: This 
is not my creation but is the honzon created by Shakyamuni and other 
Buddhas in the Stupa of Treasures. 

Further he states: Thus, without exception, all Buddhas, 
Bodhisattvas, great sages, and eight groups of creatures in the two 
realms (of desire and matter) who were present in the first 
"Introductory" chapter of the sutra are all seated in the honzon. 
Illuminated by rays of light emanating from the characters "Namu Myoho 
Renge Kyo," all have been transformed into Buddhas, whom they 
originally were. This is the honzon, stated in chapter 2, 
"Expedients," of the Lotus Sutra as the "true aspect of all existing 
things." 

Miao-le has interpreted it to mean that true reality cannot exist 
without taking into account all things, and that all existing things 
necessarily possess ten aspects, which must exist in the ten realms. 
There must thus, in the ten realms, be seen the physical form of the 
Buddha and the land where He lives. Miao-le also has said that the 
profound principle of the reality of all existing things is therefore 
inherent to the Lotus Sutra. (Nichinyo Gozen Go-henji) 

Hence the most important of the religious writings of Northern 
Buddhism is the Saddharma-Pundarika-Sutra (Japanese:Hokkekyo) or the 
Lotus of the True Law. Generally referred to in the Orient as the 
Lotus sutra, it has been described as the most precious jewel among 
all Buddhist sacred writings. 

The astronomical  concepts the Buddha reveals thoughout the Sutra is 
staggering when we reflect on the fact that this Sutra was expounded 
over 3,000 years ago. The concept of major world systems and the 
measure of time given in relation to our vast universe is incredible 
to say the least. 

For instance in chapter 16 the Eternal Buddha Shakyamuni says " Thus 
it is , since I became Buddha in a very far distant past, [that my] 
lifetime is of infinite asamkhyeya kalpas, forever existing and 
immortal." And in the same chp. "For instance , suppose there were 
five hundred thousand myriad kotis of nayutas of asamkhyeya 
three-thousand-great-thousandfold worlds: let someone grind them into 
dust atoms, pass eastward through five hundred thousand myriad kotis 
of nayutas of asamkhyeya countries, and then drop one of those atoms: 
suppose he thus proceeded eastward till he had finished those atoms- 
what do you think, my good sons, is it possible to imagine and 
calculate all those worlds so as to know their number." This is beyond 
our own knowledge of reckoning as Maitreya and the others said to the 
Buddha. 

When America was first discoved people thought the world was flat. 
When Sakyamuni preached the Sutra people thought he attained 
enlightment for the first time under the Bodhi tree, which illistrates 
mans delusions. The truth being the Lotus Sutra and Shakamuni's 
Enlightment are eternal spanning past, present, and future. And of 
course the world is round. 

This lends a great deal of credence and wonderment at how this could 
be, that Shakyamuni could expound such profundity over 3,000 years 
ago. Which I believe is proof of his eternal life! 

This brings up the question on how any Nichiren sect could not follow 
what the Sutra teaches and what the Daishonin says over and over 
throughout all his writings. That Shakamuni is the Eternal Buddha, 

Nichiren writes: "First, in Japan and all the other countries throught 

the world, the object of worship should,  on all cases, be the Lord 
Shakamuni of true Buddhism." (Mw) vol 4, Repaying Debts of Gratitude, 
pg 271)     

Quote after quote Nichiren says this, I could fill this entire news 
letter easily with various testimonies to this doctrinal fact, but I 
fear I have already made this letter to long and will spear the 
readers. I believe this quote is crystal clear! 

We accept only the Buddha's and the Daishonin's words and 
teachings. 

Lets look at a few examples. Faith in Kuon-Jitsujo (Eternal life of 
the Buddha) revealed in the essential section (hommon) of the Lotus 
Sutra.  The three Treasures; The Buddha (Eternal Shakyamuni) The Law 
Namu-myorengekyo and the Samgha: the community of believers of 
Shakyamuni, including Nichiren. 

The practice of fuju-fuse which is the Principle inherent in all 
things in heaven and on earth. (Myokakuji community - Unity in minds 
despite diffrences in body; itai doshin).  This is possible for two 
reasons. 

The Principle, which is fuju-fuse, embodies all the essential 
doctrines of the Lotus sect; and, the Principle, which is fuju-fuse, 
is derived from nature, which is, as has been indicated, nothing more 
than the body of the Eternal Buddha. When one practices fuju-fuse, one 
follows the way of the natural world and that of the Buddha. (Myokakuj 
hatto- jojo, in Bandi, p. 747).   

All aspects of alms giving, and refusal could be seen as a means of 
experiencing the Middle Way. Fuju-fuse embodies the teachings of the 
Lotus sutra ,to practice fuju-fuse is to live the life lived by the 
Eternal Buddha. Just as the Buddha with endless compassion never tired 
of saving others, so the devotees of fuju-fuse also never stop 
practicing alms refusal. Alms refusal also is to preserve the three 
Jewels the Buddha, Law, and the Samgha. 

To omit the Eternal buddha from our faith is to ommit the three 
buddha-bodies. These three truths are the three Tathagata bodies , 
which means that we ourselves are at once the tathagata of Original 
enlightment, possessing the three buddha-bodies in one. 

Believing in the Eternal Nichiren is no different then Christianity or 
that of the pureland sect Amida worship. It is in complete conflict 
with the practice of fuju-fuse  which is of the most greatest import. 
( Being of the same mind of the Eternal Buddha i.e. Lotus Sutra, itai 
doshin).   

Lets take a deeper look at fuju-fuse as I believe its relavent in 
these regards. Nichio's was influence by confucian in respect to his 
thinking concerning fuju-fuse. Despite his views and protest against 
the use of non-buddhist texts, Nichio's thoughts on fuju-fuse shows 
quite a intrest in confucian philosophy. He saw like many others that 
confucian could complement buddhist studies. " 

Those who wish to study  the Buddha's teachings should first study the 
five constants to learn the proper ways of the secular world. This is 
because the Buddha's teachings is extremely deep and man's knowledge 
extremely shallow.   If one is familiar with the ways of the secular 
world, it is easier to enter the  Buddhist path."  Nichiken charges 
that Nichiren did not specify fuju, Nichio gave the following 
explanation: 

"The past teachers of  the dharma were mindful of the priority of the 
things they taught. Some had to be taught before others, some more 
forcefully than others. Confucius, for example, was the first to 
disseminate the way of Ancient Kings. He taught only the Three Bonds 
[duties of prince, father, and husband] and five constants, and did 
not specify the receiving and non-receiving of emoluments.... When 
Mencius appeared and the way prospered.... [Mencius] spoke against 
unrighteous emolument... Nichiren was like that. Since he was our 
first teacher he concentrated on correcting the wrong views of the 
past teachers, establishing the Three Mysteries, and did not specify 
the receiving or non-receiving of slanderous alms. But this was 
because receive nothing follows naturally from give nothing." 

Nichio's relied on confucian examples to support his claims, however 
they were originally based on buddhist sources. These were important 
in the secularizing of buddhist ideas. These ideas were secondary but 
important in the fact that it was more acceptable to his devotees. 
This follows his discussion on regulations (hatto). 

Nichio's Myokakuji Regulations begin with this preface: 

"The peace and tranquility of the spiritual and secular realms revolve 
around a pivot which we call "regulation" (hatto). It is the foundation 
upon which the teaching of the Buddha flourishes. [When regulations] 
are observed immeasurable happiness surrounds us without our asking; 
when they are broken a thousand calamities strike us everywhere. We 
must observe them carefully and diligently. Herin, my disciples, 
devotees, and I, all united in one mind, solemnly set forth the 
regulations that shall remain in force for eternity. [In establishing 
these regulations] we have been given an excellent opportunity to 
propagate our faith, [knowing that they] contain the mysterious powers 
that would assure our contentment here and in the next life." (Ibid. 
P. 747) 

Nichio's most important and highest principle of all the regulations 
is the Buddha's  "Principles (ri) which establish righteousness in 
society. But of all the Buddha's regulations that benifit mankind.   

The most excellent. According to Nichio, is the one derived from the 
following passage in the Lotus sutra: 

"As has been for the Buddha of the three ages The manner in which they 
preach the truth so I, too, now Preach a dharma without distinction." 

Therefore the survival of the Myokakuji community of the Nichiren 
school, as far as Nichio was concerned, depened on strict adherence to 
fuju-fuse rules: 

"Nichiken says that he took part in the senso-kuyo-e for the survival 
of our sect... Does he believe that our survival depends on temple 
structures, buildings, halls? How sad! These do not represent the real 
body of the Buddha's teaching. Look at all the magnificent stuctures 
belonging to the slanderers of other sects. Does this mean that they 
follow the Correct Teaching? The buildings are like the sheath of a 
sword, hatto is the sword of wisdom. Even if the sheath is of gold any 
many jewels, what use is it if the sword is broken? 

If Nichiren, Nichio, and others did not practice fuju-fuse as we do today, 
what would have happened to the Master's teachings? Would it not be 
diluted and poisoned like the others.  If you compromise a little it always 
leads to more?  Just look at Nichiren Shoshu and the Value Creation 
Society along with other buddhist sects today. 

When people say why can't we except this from that sect, or change a 
concept, or bend a little on an issue, its frightening to think of 
what the result might be.   Other sects say its the 90's your OK, I'm 
OK, their OK. The Christians are our brothers and so forth. I believe 
this kind of attitude is the work of Mara and should not be tolerated. 

Based on what Nichio said even going into their buildings, temples or 
having association with  other buddhist sects who have  broken the 
principle of fuju-fuse is slander of the Buddha's teachings and cause 
for calamities. When the teachings are altered even a bit the effect 
is distortion that gradually becomes worse and worse until up is down 
and down is up. 

If we care about our childrens future and their childrens future then 
we should care deeply about fuju-fuse. What will be left of Nichiren's 
teachings in the future if we don't protect it now. I believe 
fuju-fuse is our "Sword" to protect the Three jewels and the Lotus 
Sutra! 

        
Back to the Lotus Sutra 

In The Threefold Lotus Sutra itself we find in the preface great 
scholars validity of this sutra and their testimony of the declaration 
of Shakamuni's Eternal life. As there translations all reflect this 
fact. From such works as that of H. Kern's translation from sanskrit, 
entitled Saddharma- Punarika, or like that of  The Lotus of the True 
Law, which was published in 1884 volume 21 of Max Muller's monumental 
Sacred Book of the east series. A english translation of Kumarajiva's 
great fifth-century translation from sanskrit into Chinese was later 
made by Bunno Kato. 

The lotus Sutra is the culmination of the  Buddha's teaching. It 
consists of 28 chapters begining with chp. 1 Introdoctory where the 
Buddha finishes the sutra of innumerable meanings and then emits a ray 
of light from the white curls between his eyebrows, and in that 
instant eighteen thousand worlds in the east become visible. And than 
Maitreya Bodhisattva asks Munjusri why does the Buddha display such a 
wonder as this. "At that time Mujusri  spoke to Maitreya 
Bodhisattva-Mahasattva and all the other leaders: 

 "All ye good sons! According to my consideration, the Buddha, the 
World-honored One, is now intending to preach the Great Law, to pour 
the rain of the great Law, to blow the conch of the great Law, to beat 
the drum of the great Law, and to expound the meaning of the great 
Law." 

In chapter. # 1 the Buddha is displaying this ray of light or this 
auspice because he is going to preach this Law Flower Sutra. This 
chapter is also an introductory to the entire sutra, the order of it, 
the orgin or scene of the revelation, and the statement of the 
doctrine of the sutra. 

In the begining it states the Buddha is staying at the city of Royal 
Palaces on Mount Grdhrakuta with a great assemblage of great bhikshus, 
in all twelve thousand: all of them arhats, faultless, free from 
earthly care, self-developed, emancipated from all bonds of existence, 
and free in mind and so on. And then the Buddha  Introduces them all 
by Name. In chapter 2 Tactfulness the Buddha is preaching the Law to Sariputra 

and others. He tells them that the teaching of the three vehicles was 
an expedient to lead people to the One Great Vehicle. 

The Three Vehicles are. Sravaka (learning), Pratyekabuddha 
(Realization), and Bodhisattva (the Buddha vehicle). Sravaka can 
enable one to attain arhatship through the awakening of the four noble 
truths, and Pratyekabuddha through the twelve-linked chain of 
causation, the vehicle of Bodhisattva, called Mahayana, leading after 
coutless ages of self-sacrifice in saving others and progressive 
enlightment to ultimate Buddhahood. Hinayana is also described as 
having three vehicles or conveying to personal salvation their 
devotees in ascetic dust and ashes and mental annihilation. 

Anyway these teaching were expounded in the first forty years of the 
Buddhas lifetime.  The Buddha states in the Lotus Sutra that these 
teaching were an expedient to lead people to the One Buddha Vehicle. 
chp. 11 The Precious Stupa (Threefold Lotus sutra), "If one took the 
great earth, Put it on his toenail, And ascended to the Brahma heaven, 
That would still not be hard. But after the Buddha's extinction, In 
the midst of an evil world To read aloud this sutra for but a moment, 
That indeed will be hard. 

Though one, in the final conflagration, Carried a load of dry hay, And 
entered it unseared, That would still not be hard. But after my 
extinction, If anyone keeps this sutra And proclaims it but to one 
man, That indeed will be hard. 

If one could keep eighty-four thousand Sections of the Law And the 
twelve divisions of sutras, Expound them to others, And cause those 
who heard To gain the six transcendent [powers], Though he had such 
power as this, That would still not be hard. But after my extinction, 
if anyone Hears and receives this sutra And inquires into its meaning, 
That indeed will be hard. 

If one could preach the Law And cause thousands, myriads, kotis, 
Countless, innumerable beings, As [many as] the sands of the Ganges, 
To become arhats And perfect the six trancendent[powers], Even to 
confer such a benifit as this Would still not be hard. But after my 
extinction, If anyone is able to keep Such a sutra as this, That will 
indeed be hard. I, on account of the Buddha-way, In innumerable lands 
From the beginning till now Have widely preached many sutras; But 
amongst them all This is the chief, and If anyone is able to keep it, 
Then he keeps the Buddha's body. 

All my good sons! Let him who, after my extinction, Is able to 
receive and keep, Read and recite this sutra, Now in the presence of 
the Buddha Announce his own vow! This sutra [so] difficult to keep, If 
anyone keeps it but a short time, I shall be pleased, And so will all 
the Buddhas. Such a one as this Will be praised by all the buddhas; 
Such a one is brave Such a one is zealous such a one is named 
law-keeper and dhuta-observer; Speedily shall he attain The supreme 
Buddha-way." 

However, incredible enough even after the Buddha announces this is the 
chief sutra, and he had not yet revealed the truth because the time 
was not right, that all the other sutras he preached were only an 
expedient their are still many monks and lay people who adhere to the 
sutras the buddha preached prior to the Lotus Sutra such as the 
Avatamsaka (Flower Garland) or the Agamas and the Zen meditation. The 
teachings like that of the Tibetans who  worship the historical 
Shakyamuni buddha  interpret the dharma to mean only truth or 
teaching. They  beleive the buddha taught the dharma for contemplation 
practices or the 10 branches, as Nichiren would say their  not even 
worth mentioning. 

These provisional teachings as Nichiren Shonin states in the Rissho 

Ankoku-Ron, "The Nirvana Sutra also defines the behavior of the evil 

priests in the Latter Age of the Decadent Dharma; In numerous 

centuries after My (Buddha's) death, sages with four stages of 

Hinayana enlightment will all have died, too. After the Age of the 

True Dharma is over, those, who claim to be monks in the Age of the 

Imitative Dharma, when the teaching of the Buddha remain only in form, 

will appear. Pretending to be observing Buddhist precepts, they will 

read and recite few sutras, while indulging in drinking and eating to 

nourish their bodies.