Priest Tenjō of Yamato Province was living on Mount Mitake. He had a strong character and lost his temper quickly. He relied on the Law, was devoted to the Hokekyō, and had memorized six rolls of the sūtra. However, he was unable to learn the seventh and the eighth rolls even though he spent days and nights in the attempt.

Months and years passed. Now Tenjō was middle-aged. Once again he decided to learn all the chapters of the sūtra and carefully recited so as to learn them by heart. He spent several months but was unable to learn even a few pages of these chapters. How could he learn an entire chapter in this way? With firmer determination, Tenjō repeated a single phrase thirty thousand times, spending days and nights. Yet he could not learn it.

Finally, Tenjō visited the Great Bodhisattva Zaō, remaining for ninety days during his summer retreat. He offered purified water, incense, and tapers six times a day, and prayed nightly three thousand times to Zaō. Towards the end of his retreat, Tenjō dreamed of the Yaksa arrayed in dragon headgear. He was dressed in a heavenly person’s garments with various ornaments, and stepped on lotus flowers, holding an iron rod in his hand. He was surrounded by his relatives. The Yaksa said to Tenjō, “Due to the karmic relationship, you are unable to learn these two chapters. In your former existence, you were a large poisonous snake living in a mountain stable of the Akaho District of Harima Province. One day, a holy man took shelter in the stable. You, the snake on the eaves, were hungry since you had been without food for a long time, and you thought of devouring the holy man.

Unaware of the snake, the holy man washed his hands and mouth, and began to recite the Hokekyō. His voice was clear and resonant as if to expiate the listeners’ sins. As the snake heard the reciting voice, he closed his eyes, suppressed his desires, left his evil thoughts, and fervently listened to the recitation.

When the holy man finished the sixth chapter, day dawned, and he left the stable without reciting the seventh and the eighth chapters. Thanks to having suppressed your evil desires and thoughts, and to having earnestly listened to the recitation, you could alter your suffering state as a snake in numerous cycles of birth and death and were reborn as a human Hokekyō devotee. Since you had not heard the last two chapters in your previous life, you are still unable to learn them in this life. Your characteristics are those of the snake. However, if you practice diligently and recite the sūtra devotedly, you will attain enlightenment in your present life and will leave the cycle of birth and death in the future.”

Tenjō woke up and appreciated his dream. His deep faith was affirmed, and he continued to recite the sūtra more fervently. Finally, a Deva King, Vaiśravaṇa, helped Tenjō to attain the Buddhahood he had desired. Tenjō passed away during the second year of Kashō. (Page 115-116)

Priest Kakunen was an elder brother of Preceptor Myōkai. Avoiding secular affairs, he aspired to the Law. Having shaven his head, he entered the priesthood. After receiving the precepts, he dressed and carried himself properly as a full-fledged priest. He was gentle, pure, and straightforward. Fearing sin, he repented of his past mistakes, affirmed his faith, and recited the Hokekyō regularly.

In reciting the Hokekyō, Kakunen found that he could not memorize and repeat three lines in the text. No matter how much he tried, and no matter how many times he recited, he could not learn these lines by heart. The grieving Kakunen prayed to the Three Treasures and implored the assistance of the deity Fugen. Kakunen dreamed that an old priest said, “Due to karmic causes, you always forget these three lines. In your former existence, you had been born as a bookworm and ate the portion of a text which contained these three lines. Since you were living in a copy of the Hokekyō, you were reborn as a human being in this life and are reciting the sūtra. But you cannot learn these three lines because you had eaten them in the past. Now you have contritely repented and developed your piety. So I will help you and enable you to learn these lines.”

After he awoke, Kakunen learned these three lines without difficulty. He further repented for his past sins in his former existence and was never idle in reciting the sūtra three times a day. Withdrawing from secular fame and profits, he sought Supreme Enlightenment for eternity. Since his practices were in compliance with the Law, he had no doubts about his future life. (Page 98)

A mountain temple in Tsushima Province was more than a hundred years old. It was inhabited only by a demon for a long time.

Two travelling priests did not know this and took shelter at the temple for a night. One of them was a young Hokekyō reciter and the other was an old ascetic. Each slept in his own long bedroll, one on the east and the other on the west side.

Toward midnight, a demon broke through the wall and came into the temple releasing a bad odor like a cow’s breath. Frightened by the odor, the reciter repeated the Hokekyō single-mindedly in his heart.

The demon ignored the reciter. He went to the old priest, seized him, tore him, and began to eat him. The old priest vainly cried for help without knowing that the terrified young priest had fled from the spot.

Now the young reciter in grief and agony climbed to the altar, hid himself among the Buddhist images, gripped the side of one of the statues, and hoped for his safety as he recited the sūtra.

After having devoured the old priest, the demon looked for the young priest. As the young priest concentrated on his recitation, the demon approached the altar. The young priest continued his recitation, firmly gripping the statue until daybreak.

In the morning, the reciter found that he was gripping the statue of Bishamon and that the demon with a cow’s head was cut into three parts lying in front of the altar. The young priest also saw that the blade of the spear held by Bishamon was stained with blood. Now the young priest clearly knew that Bishamon had subjugated the demon to save the Hokekyō reciter.

When the young Hokekyō reciter came to a neighboring village and told his story, many neighbors gathered at the temple, and saw what had happened. All said to each other that it was most extraordinary.

So the Hokekyō reciter escaped danger with the help of the sūtra. He further devoted himself to the recitation of the sūtra and vowed to know and learn the Law for generation after generation. (Page 82-83)

Butsuren was a priest of Anshōji Temple. He devoted himself to the Buddhist practices and recited the Hokekyō well. When middle-aged, Butsuren moved to Mt. Kukami of the Koshi District of Echigo Province. There he observed the precepts and never failed to maintain his manners and prestige.

Avoiding defilement, and desiring purity and cleanliness in mind and appearance, Butsuren bathed three times a day, wore clean clothes, recited the Hokekyō, and sought enlightenment. The person who served him became tired of preparing his baths three times a day and left him.

Then two boys appeared from nowhere and told Butsuren that they had come to help him. One was called Black Tooth, and the other was called Flower Tooth. Both were incarnations of Jūrasetsunyo.

These two boys were healthy and strong. They carried firewood on their backs, brought water to prepare the baths, picked berries and nuts for food, and carried supplies and ran errands between the mountain and the villages.

Thanks to these boys, the priest was entirely free from the annoyance of secular affairs and solely concentrated on his Hokekyō recitation. They remained with the priest to the end and served him most wholeheartedly. After the priest had passed away, the lamenting boys buried him, observed the mourning period of forty-nine days, and then left the mountain.

Priest Anshō’s skin was as dark as charcoal or the soot used for drawing women’s eyebrows. Ashamed of this, Anshō would not associate with people, but recited the Hokekyō intelligently with a good voice. All those who heard his recitation rejoiced.

Being very pious, Anshō made a Buddhist image, copied sūtras, and venerated the Law. He gave his clothes to the poor people and sought medicine for the sick.

At one time, he visited the Hatsuse Temple and prayed to Kannon, saying, “Why am I with my dark complexion so different from others? By your power, please tell me about my former life.” Anshō spent three days in prayer at the worship hall of the temple before dreaming at night of a beautiful noble lady whose clothes were redolent of incense. The lady said to Anshō, “You should know that in your previous life, you were a black cow who lived near a Hokekyō reciter and always listened to his recitation. Due to this, you left the status of a suffering animal, were reborn as a human being, and have been hearing the Hokekyō throughout your life. As a remaining effect from your past karma, you have been born with a black skin. However, do not grieve. In your future life, you will ascend to heaven, meet Bodhisattva Miroku, and attain Supreme Buddhahood.”

Anshō awoke and fervently prayed to Kannon. His vows and wishes were realized as he practised the Way in accordance with the Hokekyō. He never idled away his time, but practised many good acts while maintaining the Three Deeds. Anshō finally passed away in a serene state of enlightenment. (Page 54)

Okina of Kaga Province was a layman, but people called him Master Okina because of his priestly conduct and manners. With his pure heart, Okina left mundane affairs and venerated the Hokekyō with a deep faith.

When he had enough food, he retired to a quiet place and recited the Hokekyō for days and nights. When his food was exhausted, he went to the nearby village, recited the sūtras as requested, received food, and retreated to his quiet place. Thus, he spent several decades in reciting the sūtra. He owned nothing but a copy of the Hokekyō. With no definite residence, he wandered from mountain to village. With no reserve for food and clothes, he always remained poor, surviving only on what he received from time to time.

On one occasion, Okina said to the sūtra, “I have venerated the Hokekyō for a long time. This is not for my present life, but for my future deliverance. If my wishes are to be realized, may I be shown the signs?” As he finished his prayer, he began to recite the Hokekyō.

While reciting, a tooth fell from his mouth on the copy of the sūtra. The surprised Okina took it in his hand and found that it was a relic of the Buddha. Feeling this most extraordinary, Okina paid homage to it and put it away carefully.

On another occasion, as he was reciting the sūtra, another relic fell from his mouth. Thus Okina obtained two relics altogether. The rejoicing Okina thought that this was an auspicious sign for his future deliverance, which was revealed by the Hokekyō’s power.

Finally, Okina went to a mountain temple to spend the remainder of his life. He stayed under a tree and quietly recited the sūtra with no delusion in his mind and no pain in his body.

When he recited the words in the Chapter of Juryō which say; “Cherishing the concept of leading others to attain Buddhahood and its benefits,” Okina rose, paid homage to the sūtra with deep respect and passed away. (Page 127-128)

A woman lived in the Kuse District of Yamashiro Province. Since the age of seven, she had recited the Chapter of Kannon of the Hokekyō, observed the precepts on the eighteenth day of every month, and venerated Kannon. By the time when she reached the age of twelve, she had already recited the whole copy of the sūtra. By nature she had a benevolent heart and showed mercy to all living beings.

One time when she saw a man holding a bound crab, she asked the man why he was carrying the crab. The man replied that he was going to eat it. The woman said, “Give me the crab. We have many dead fish at home. You may have some for the crab.” As the woman got the crab, she mercifully released the crab into the water.

Another time when the aged father of the woman was cultivating the field, he saw a poisonous snake swallowing a frog. Without reflecting, the father hastily said to the snake, “Spare the frog and I will make you my son-in-law.” Hearing him, the snake lifted its head, stared into his face, released the frog and crawled into the nearby bushes.

The aged father went home thinking, “I spoke thoughtlessly.” Disturbed, he could not eat at home. His wife and daughter asked, “Why aren’t you eating and why do you look so worried?” The father explained what had happened. The daughter said, “Don’t worry, please, but finish your meal.”

That night, someone knocked at the gate. The father thought that the snake had finally come and told his daughter, who said, “Please tell him to return three days from now.”

The father opened the gate. He saw a man dressed’ as a nobleman of fifth rank standing there, who said, “I am here as we agreed this morning.”

“Please return three days from now,” said the father and the man left.

Later, the daughter had a temporary storehouse built of thick planks. Toward evening of the third day, the daughter went into the storehouse, and closed the door.

When night fell, the man dressed as a nobleman came, opened the gate, and saw the storehouse which contained the woman. He became enraged, revealed his original snake form, coiled around the, storehouse, and struck it with his tail. Hearing this, the parents were terror-stricken. About midnight, the blows ceased and the snake’s cry was heard. After a while, the cry also ended.

As day dawned, they went out to see the storehouse. Behold! In front of the storehouse, a large crab accompanied by several thousand other crabs had killed the snake by cutting it into pieces. The crabs all crawled away as they heard the people coming.

Now the daughter, looking pale, came out of the storehouse and said to her parents, “I have been reciting the Kannon Chapter all night long. A one-foot-tall priest appeared and told me not to be afraid, but especially to recite and rely on the passage which says, ‘The venom of snakes and of poisonous insects will be dissipated by firm faith in the power of Kannon.’ So I did as recommended and dispelled dangers with the protection of Kannon.”

Afterwards, they buried the snake and built a temple on the spot to release the snake’s soul from suffering and to atone for the crabs’ sin of taking life. A Buddhist image and copies of the sūtra were made, and Buddhist services were held at the temple. The temple is called the Kanimatadera and still exists today. However, the people in those days called it Kanihatadera Temple’ instead of its original name. (Page 138-139)

Priest Gyōhan was a first son of Fujiwara Chikaie. He was in charge of general affairs at the Imperial Palace, and he was a disciple of Jōki, the head priest of Senjuin Temple. Being gentle by nature, Gyōhan sought the Law, carefully recited the Hokekyō, became very familiar with the sūtra, and had no diffculty in reciting it by memory, except for the Chapter of the Yakuō.

He practiced reciting the chapter for several years. But he was unable to learn it by heart. He developed a repentant mind and prayed to the Three Treasures that he would be able to learn the chapter by heart.

One night he dreamed that a divine-looking priest said, “Due to the karmic result from your previous life, you are unable to learn this chapter. Formerly you were born as a black horse and lived with a Hokekyō reciter. From time to time, you heard the reciter repeating the Hokekyō, but you missed hearing the Chapter of the Yakuō. However, due to your merit in hearing the sūtra, you have become a human being in your present life, have entered Buddhahood, and have venerated the Hokekyō. Since you did not hear the Yakuō Chapter, you are still unable to learn the chapter. Disconnecting the cause and effect would be just as difficult as differentiating between the two horns of a cow. If you recite the sūtra well in your present life, you will be able to understand it clearly in your future life and will be greatly enlightened.”

Now the priest understood his karmic relation, cleared his clouded mind, developed greater faith in the Law, and recited the Hokekyō for days and nights. (Page 97-98)

An unidentified priest lived at the Tadain Temple at Teshima in Settsu Province. After he had lived several decades, he devoted himself to the Hokekyō, reciting it single-mindedly and practicing the Three Deeds. He had passed many years in the mountains engaged in ascetic practices. A certain layman much appreciated and venerated this devout priest and served him faithfully.

One day the layman fell ill during an epidemic and finally died. He was laid in a coffin which was placed in a treetop. Five days later, however, he revived, got out of the coffin, and returned home.

At his house, the layman told his wife and children about the Land After Death:

“King Yama took out a ledger, examined the tablets of my life’s conduct and said, ‘Since you have been very sinful, you should be sent to hell. However, I will pardon you by extending your life span and let you go home. This is because you have devoutly venerated the reciter of the Hokekyō for all these years. As a result of this merit, you will be released from here. After returning home, venerate the Hokekyō reciter. This will be more appreciated than venerating many Buddhas during the three periods of time, and your virtue will excel all other merits.

“After hearing King Yama’s admonishment, I left his office and returned to this world. On my way home I saw some ten stupas, all of them finely decorated with seven jewels, risen of their own accord in a mountain field.

“The priest, whom I have venerated all these years, sat facing these adorned stupas. He breathed flames from his mouth and burned them all down. Next, I heard a voice in the sky which said to me, “You should know that these stupas appeared as the priest recited the Chapter of the Apparition of the Stupa in the Hokekyō. But he has angrily scolded and abused his disciples and followers. The violent flames of his anger flared out from his mouth and burned down those stupas. If the reciter had controlled his anger and recited the sūtra, the jeweled stupas undoubtedly would have filled this world. Tell this to your priest!’ ”

All those who heard the layman’s story, his wife and children, relatives, followers and all his neighbors, thought it most unusual. The layman went to the priest and told him what had happened in the Land After Death.

The priest listened to his story, regretted and repented of his deeds, left his people and the ignorant crowd, and lived alone, reciting the Hokekyō singlehandedly. Ten years later he finally passed away without any sickness while sitting in a posture of meditation. (Page 58-59)

A priest lived in a temple near the Kazurakawa. He spent the months and years in difficult ascetic practices such as fasting and observing the repentance rites.

He once dreamed that a priest said, “A hijiri lives on the summit of Mt. Hira and recites the Hokekyō. Many Buddhas and various Deva Kings admire and respect him. Quickly go there and establish a relationship with him!”

The surprised priest awoke and hurried to Mt. Hira. After searching the mountain for several days, the priest finally heard the voice reciting the Hokekyō. The voice was incomparably beautiful and noble. It was neither too high nor too low but would deeply touch one’s heart. The overjoyed priest ran from the east to the west following the voice. However, he could not find the reciter but only heard the voice. He continued searching for a long time and finally reached a flat area.

There he saw a grotto covered with brush and moss. It was only two jō large, but was extraordinarily attractive. A large pine tree spread its roots over the grotto and extended its branches in the four directions screening the area in front of the cave. The wind blowing through the pine branches sounded no different than music. The rain would not wet the front yard which was sheltered by the branches which served as an umbrella. The summer heat would be lessened by the shade of the pine while the winter cold would be milder because of the thick branches.

Within the cave sat a most unusual hijiri of skin and bones wearing green moss for clothing. Seeing the priest, the hijiri said, “It is unusual that you have come here. Don’t come close to me but keep at a distance.” The priest asked the reason and the hijiri explained, “The smoke of the secular world gets into my eyes and causes me to shed tears. The smell of blood distresses my nose. Come to see me after seven days, and we will talk.”

As instructed, the priest remained at a distance of few tan from the cave. During that time, the priest listened to the hijiri’s recitation of the Hokekyō, and felt joyful and ennobled.

Many animals including deer, bears, monkeys, and birds brought fruits and nuts to the hijiri as their offerings. One of the monkeys was sent with nuts and fruits to the priest.

Seven days passed and the priest came closer to the hermit. The hermit told the priest, “I was originally a priest named Renjaku of the Kōfukuji Temple. When I read a passage of the Hokekyō which says, ‘If one does not venerate the Hokekyō, one will surely regret it later’, my mind became pious for the first time. When I read another passage of the sūtra which says, ‘If one recites the sūtra at a serene place with no one present, one will immediately become a pure and illuminated being,’ I left the temple and travelled through the mountains as I engaged in ascetic practices.

I have abandoned the mundane thoughts of being attached to and cherishing one’s own life; instead, I have accumulated virtues and become a hijiri on my own account. After travelling through mountains and valleys, I have finally come to this mountain and remained here since, probably as a result of my karmic relationship. After leaving the secular world, I have regarded the Hokekyō as my parents, the Law as my master, the teachings as my house, and the precepts as my protectors.

By the assistance of the Hokekyō, I see far into the distance, hear the voices of the sentient beings, and perceive all of the Law in my mind. Relying on the Hokekyō, I ascend to the Tosotsu Heaven, worship Miroku Buddha, and become familiar with various Buddhas and hear the Law at will. Your coming here must have a small karmic cause. Remain here and practice the Way.”

Although the priest wanted to accept the hijiri’s advice and invitation, he declined due to his inferior capacity and disposition, and left ashamed. With the help of the hijiri, the priest returned to his temple near Kazurakawa.

The priest told his experiences to his colleagues and friends and planted the seeds of Buddhism in their minds. It is said that those who listened to him were all impressed with the extraordinary story about the hijir’i and were overjoyed, shedding tears. (Page 47-48)