"The Vimalakīrti Sutra states that, when one seeks the Buddhas’ emancipation in the minds of ordinary beings, one finds that ordinary beings are the entities of enlightenment, and that the sufferings of birth and death are nirvana. It also states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
"It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
"What then does myō signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither colour nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality."
Nichiren, On Attaining Buddhahood in this Lifetime.
This excerpt of a letter to a follower is considered the most simple and complete expression of Nichiren's faith. He is explaining in simple terms and exoteric manner, the most esoteric teachings of Buddhism. He states that the way to attain enlightenment is "only by chanting Nam-myoho-renge-kyo", this mantra is considered direct devotion to the universal Dharmakaya, bypassing any emanations. I have come to believe that this mantra is designed to allow those of lesser capacity (or of any capacity, to be polite) to participate in the highest teachings of Buddhism in the Latter Day of Shakyamuni's teaching. The reason I now favour the Tibetan Tantras is because I believe they are suitable for creating an elite of practitioners of higher capacity, and that tantric meditation provides attainments that are simply not possible with mantras alone.
"It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
"What then does myō signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither colour nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality."
Nichiren, On Attaining Buddhahood in this Lifetime.
This excerpt of a letter to a follower is considered the most simple and complete expression of Nichiren's faith. He is explaining in simple terms and exoteric manner, the most esoteric teachings of Buddhism. He states that the way to attain enlightenment is "only by chanting Nam-myoho-renge-kyo", this mantra is considered direct devotion to the universal Dharmakaya, bypassing any emanations. I have come to believe that this mantra is designed to allow those of lesser capacity (or of any capacity, to be polite) to participate in the highest teachings of Buddhism in the Latter Day of Shakyamuni's teaching. The reason I now favour the Tibetan Tantras is because I believe they are suitable for creating an elite of practitioners of higher capacity, and that tantric meditation provides attainments that are simply not possible with mantras alone.