Putting aside the current situation for now and focusing on the future instead, those in power in Japan will all fall into 136 hells and suffer there for innumerable kalpa (aeons). On the other hand, we devotees of the Lotus Sūtra will be as joyous as fish in shallow water that see the cloudy sky, a sure sign that the rains are near. We may have to suffer awhile, but we will know happiness in the end. We are like the sole crown prince of a king. How can it be that he does not ascend the throne?

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 38

When believers of other Buddhist schools thus slander the Lotus Sūtra, how can we induce them to take the excellent medicine of Namu Myōhō Renge Kyō? The Buddha thought that it would be better trying to induce the Two Vehicles (śrāvaka and pratyekabuddha) to the Lotus Sūtra after preaching the Āgama sūtras for a while. When the Two Vehicles, attached to the Āgama sūtras, refused to believe in the Lotus Sūtra, how did the Buddha deal with them? The Buddha explains this in the Vimalakirti Sūtra: “Even those who committed the five rebellious sins, or those who supported such sinners can eventually attain Buddhahood. It is also possible that evil sins can become the seed of Buddhahood. Nonetheless, the meritorious acts of those of the Two Vehicles can never be the seed of Buddhahood.”

Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, Writings of Nichiren Shōnin, Doctrine 1, Page 274

[A] sleeping lion will not roar if nobody wakes it. If nobody puts an oar in a rapid current, it will not cause high waves. A burglar will not get angry if nobody is in his way. Without adding fuel, fire will not burn briskly. If nobody points out the sin of slandering the True Dharma, the land will appear to be at peace. It was under such a situation that Buddhism came to Japan. There was no commotion in the beginning, but when Mononobe no Moriya burnt images of the Buddha, persecuted Buddhist monks, and burnt down Buddhist temples; a rain of fire fell from heaven, smallpox spread throughout the country, and fighting broke out one after another. These circumstances were quite different from those at present. Slanderers of the True Dharma fill this country. I, Nichiren, attack them at the risk of my life, causing fighting no less fierce than a battle between asura demons and Indra, or one between the Buddha and the king of demons.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 33.

Inasmuch as one is able to find a worthy instructor and a genuine teaching, to rid oneself of fetters, and to approach the state of Buddhahood, one will inevitably be faced with seven imposing outgrowths called the three hindrances and four devils (disturbances that come in the way of Buddhist practices), just as sure as a shadow follows its source, and as clouds are present when it rains. Though one perseveres and succeeds in relieving oneself of six of the above, one would not be able to attain Buddhahood should one succumb to the seventh disturbance. I will refrain from discussing the six disturbances here. The seventh great disturbance is called the king of devils in the sixth heaven. When we, mere ordinary humans of the latter period, have completely absorbed the spirit of all the holy teachings of the Buddha’s lifetime, understood the heart of the widely acclaimed work of the Great Concentration and Insight by Grand Master T’ien-t’ai and approach Buddhahood, we nonetheless realize how difficult a task this is to accomplish. Upon the sight of one within the reach of Buddhahood, the king of devils in the sixth heaven would be stirred to say: “If one is an entity of this world, he (one) not only strives to depart from the illusion of life and death and become Buddha but also tries to lead as many as possible into Buddhism, controls this world, and transforms this defiled world into a paradise. What ought to be done?” He called together all his henchmen in the triple world, the three regions of desire, form and non-form, and commanded them: “Put each of your specialties to good use, causing trouble for that practicer (to escape the world of delusions). If it is not possible, invade the hearts of his students and believers, or of the people of his nation, to remonstrate and coerce him into giving up his practice. And if that does not work, I will go down to earth myself, penetrate the body and soul of the leader of the state, through whom I can oppress the practicer and put an end to his or her acquisition of Buddhahood.” So, in this manner, did the king of devils and his henchmen discuss.

Misawa-shō, A Letter to Lord Misawa of Suruga, Writings of Nichiren Shōnin, Doctrine 2, Page 239-240

Grand Master Dengyō has said in his Outstanding Principles of the Lotus Sūtra: “You should know this. As basic canons of other schools are not the supreme sūtras, those who uphold those sūtras are not enlightened above all the people. The basic canon of the Tendai Lotus School is the supreme sūtra, so those who uphold it are enlightened above all the people. These are the words of the Buddha. How can this be self-conceit?” When a mite riding on the tail of a dragon-horse, which can run 1,000 ri a day boasts that it (mite) can run 1,000 ri a day, or when a follower of the Wheel-turning Noble King claims to run around the world in a second, who would blame or suspect him? We should remember by heart: “How can this be self-conceit?” If so, since those who uphold the Lotus Sūtra exactly as it is are above the King of the Brahma Heaven and Indra, they should be able to have Mt. Sumeru carried by asura demons and a great ocean swallowed up by dragons.

Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 248

Japan is a country where the Lotus Sūtra should be spread exclusively, in the same manner that the Kingdom of Śrāvastī in India was a country where Mahāyāna teachings were spread solely. In India, some areas were exclusively Hinayāna, others were exclusively Mahāyāna, and still others were Hinayāna and Mahāyāna simultaneously. Japan is a country exclusively for Mahāyāna teachings. Of the Mahāyāna teachings, especially the true Mahāyāna of the Lotus Sūtra should be spread in Japan (as recorded in such writings as the Treatise on the Stages of Yoga Practices; the Postscript to Translating the Lotus Sūtra by Sêng-chao; Biography of Prince Shōtoku; Grand Master Dengȳö’s The Outstanding Principles of the Lotus Sūtra and Treatise on the Protection of the Nation; and Comprehensive Interpretations by Venerable Annen). Thus, properly understanding that Japan is a country where the Lotus Sūtra should be spread is to truly understand the country.

Kyō Ki Ji Koku Shō, Treatise on the Teaching, Capacity, Time and Country, Writings of Nichiren Shōnin, Doctrine 3, Page 102

They say that a sage knows the future. Of the three periods, past, present and future, being able to foresee the future defines the true worth of a sage. Not that Nichiren is a sage, but I have always known that Japan in this present day is on her way to destruction (unless she is converted to the true teaching of the Lotus Sūtra). Undoubtedly, this corresponds with the sūtra that claims, “Problems are bound to increase after the death of the Buddha.” For one to possess knowledge of this, and yet make remonstrations, such a person is indeed a practicer of the Lotus Sūtra in the Latter Age of Degeneration whom the Buddha had predicted. Even if one is aware of the consequences, if one does not step forward, one will encounter problems within the cycle of life and death. Such a person and not anyone else, would be made out to be a sworn enemy of Lord Śākyamuni Buddha, and a rival foe of the head of the Japanese state as well. Upon death, that person would fall to the Hell of Incessant Suffering, a hell much like a large castle to which the most vile of sinners are sent. The scene of people being tormented there is certainly indicative of this, so I have thought. We may be deprived of food and clothing, be admonished by our parents, brothers and sisters, and teachers, and be coerced by the head of the state and the masses; but, let us protest without the slightest hesitation. These days, I am resolved that if one is to have reservations, then one should not protest at all.

Misawa-shō, A Letter to Lord Misawa of Suruga, Writings of Nichiren Shōnin, Doctrine 2, Page 240-241

I heard that your elder brother, Ikegami Munenaka, was recently disowned again by your father. I told your wife when she was here in Minobu, “Lord Ikegami Munenaka is certain to be disowned again. When this happens I am not sure how it will effect Lord Munenaga, so you, as the wife of Munenaga, must have a firm faith.” I am afraid that you will give up your faith in the Lotus Sūtra. I do not intend to reproach you at all if you lose your faith. However, do not bear a grudge against me, Nichiren, for falling into hell, as I do not know what to do for you then. It is true that a bale of karukaya grass saved for 1,000 years burns to ashes in a flash and the merits of achievement gained in one hundred years can be wasted in one word.

Hyōesakan-dono Gohenji, Answer to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 92