To become a Buddha is more difficult than trying to thread a needle by casting a thread from the top of one Mt. Sumeru to the needle on the top of another Mt. Sumeru. How much more difficult it will be if a strong head wind is blowing the other way! It is preached in the “Never Despising Bodhisattva” chapter of the Lotus Sūtra, “For the first time in an innumerable number of kalpa (aeons) since the eternal past we can now hear the Lotus Sūtra. For the first time in an innumerable number of kalpa (aeons) since the eternal past the Buddhas, World-honored Ones, now preach this Lotus Sūtra. Therefore, those who practice the Lotus Sūtra after the passing of the Buddha should have no doubts upon hearing this sutra.”

This scriptural statement is especially precious among the 28 chapters of the Lotus Sūtra. From chapters one to ten (“Introductory” to “Teacher of the Dharma”) of the Lotus Sūtra, many listeners were gathered beginning with bodhisattvas of the highest stage, human beings, heavenly beings, the four categories of Buddhists, and the eight kinds of gods and demi-gods. As for the Buddhas, however, there was only one – Śākyamuni Buddha. Therefore, we can say that these chapters are somewhat “light” in a sense though they preach some important doctrines. The following 12 chapters, from chapter 11 to 22 (“Beholding the Stupa of Treasures” to “Transmission”) preach the more important doctrines. The reason why this is so is that the stupa of treasures with the Buddha of Many Treasures in it emerged from the earth in the presence of Śākyamuni Buddha. It was as if the sun appeared in front of the moon. The scene of numerous Buddhas gathered from all the worlds in the universe sitting under the Bodhi trees was as if all the plants in all the worlds throughout the universe were spectacularly lit. The teaching of the “Never Despising Bodhisattva” chapter was preached under such circumstances.

Hyōesakan-dono Gohenji, Answer to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 93-94

In another past lifetime of the Buddha he was the ruler of a great country because of the accumulation of virtue in the past. But he was neglectful in ruling the country. His 100 ministers and all the people revered him as a consequence of the pleasurable results of his former observance of the ten virtuous acts. But this would prove to be like the flame of a lamp flickering in the wind, or a dream on a spring night, or the brief blooming of morning glories on a bamboo fence. Though he had followed the virtuous precepts in his past lives, now that he had been born as the ruler of a great country he was enticed by the murderous demon of impermanence and spent his life in vain, neglecting to practice the good. [If he continued in this way] he would sink into the bottomless flames of the Hell of Incessant Suffering, where there is no distinction between warriors and peasants. The flames of the three torments would scorch him, his five limbs would be bound in iron cords, and the gag of the three torments would be inserted into his mouth. The monstrous jailers of hell armed with tridents and screaming callously, would punish him by stabbing him all over his body. The sounds of his cries would reach up to the heavens, and in his grief he would fall to the ground. His 100 ministers and all his people would be unable to come to his aid, nor could his family and loved ones come to save him. [He thought of his beloved wife] with whom he slept and awoke on the same bed within the brocade curtains. Together they were like two birds with one wing each who must fly together in the heavens, or like two trees with branches intertwined on the earth. The days and months they had spent together had amassed into years, but not even she and their children could come to visit him. Reflecting on these things he opened his storehouses and donated gold and silver and all the seven treasures in order to support the Saṃgha. He donated elephants and horses, and even his wife and children to them. Later he blew a conch seeking for the great Dharma. He beat a drum seeking for the great Dharma. He sought the Dharma in all directions. At that time there was a seer named Asita. This seer came to the king saying, “I can teach you the True Dharma if you are able to serve me well.” The king rejoiced and entered the mountains, where he collected fruit, gathered firewood, picked vegetables, and drew water for a thousand years. All the while he constantly recited, “Jōzon Myōhōko, Shinjin Mukeken,” which means, “Because I am seeking the Wonderful Dharma I do not feel tired in body and mind.” Through this practice he was able to obtain the Dharma of the five Chinese characters: myō, hō, ren, ge, and kyō. This king would become Śākyamuni Buddha in a future life. In our country there is a Japanese poem that tells how he received the Dharma by serving his master. When a sūtra is copied and presented this verse is sung: “I obtained the Lotus Sūtra by gathering firewood, picking vegetables, and drawing water.” Hearing this I am overcome with emotion.

Minobu-san Gosho, Mt. Minobu Letter, Writings of Nichiren Shōnin, Volume 5, Page 130-131

We do not see a shadow in the dark. Man does not see a flight path of a bird in the air. We do not see the path of a fish in the sea. We do not see everyone in the world reflected on the moon. However, a person with “heavenly eyes” sees all these. The scene of the chapter “Appearance of a Stupa of Treasures” exists in the mind of Lady Nichinyo. Though ordinary people do not see it, Śākyamuni Buddha, the Buddha of Many Treasures and Buddhas throughout the universe recognize it. I, Nichiren, also can see it. How blessed are you!

Nichinyo Gozen Gohenji, Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 144