[A]s we ask where do hell and the Buddha exist, some sūtras state that hell exists underground while others state that the Buddha exists to the west. Upon closer inspection, however, it is preached that both hell and the Buddha exist within our five-foot bodies. As proof of this, we sometimes disdain our fathers or neglect our mothers in our minds. This indicates that our minds contain the function of hell. It is like the seed of the lotus plant that contains both the flower and the fruit. The Buddha also stays in our minds. It is like the fire that exists within a flint and the fortune that can be found within a gem. We ordinary people cannot see our own eyelashes, which are too close, or the end of the sky, which is too far. Likewise, we are unaware of the Buddha residing in our own minds.

Omonsu-dono Nyōbō Gohenji, A Reply to the Wife of the Lord of Omonsu, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 109

Your late husband resting beneath the shade of clumps of grass, where nobody visits him, must be anxious to know how his young children whom he left behind in the Sahā World are doing. In ancient China a man named Su-wu was detained in a northern barbarian country for 19 years. He is said to have fastened a letter to the leg of a wild goose addressed to his beloved wife and children at home. A Japanese man, Abe no Nakamaro, went to T’ang China to study. When he lost his way back to Japan, he looked at the moon rising in the east and composed a poem saying “It must be the moon over Mt. Mikasa in Kasuga (Nara).” Your late husband must be thinking of these things as if they were his own.

Nevertheless, because you faithfully chant the daimoku of the Lotus Sūtra, the character Myō of the Lotus Sūtra transforms itself into the messenger of the Buddha or such bodhisattvas as Mañjuśrī, Samantabhadra, Superior Practice, or Never Despising. And these messengers of the Buddha will report the things in the Sahā World to your late husband in the other world just as the mirror pieces of Ch’ên-tzu in ancient China became birds to keep him informed, and the sound of Su-wu’s wife beating her husband’s clothes with a fulling block every autumn reached the ears of her husband detained by the northern barbarians.

Moreover, just as a flower becomes a fruit or a half moon becomes a full, the Chinese character Myō is transformed into the Buddha. Therefore, it is preached in the Lotus Sūtra, “Beholding the Stupa of Treasures” chapter, “He who is able to uphold this sūtra is upholding the Buddha’s body.” Grand Master T’ien-t’ai declares, “Every character is the true Buddha.”

Thus, the character Myō is none other than Śākyamuni Buddha who is perfectly equipped with the 32 marks of physical excellence and 80 minor marks of physical excellence of a Buddha. However, as we cannot see deeply enough, we see it merely as a character. For instance, an aged person with poor eyesight cannot see the new shoot of a lotus flower that sprouts in a pond. Though there may be a shadow, we cannot see it in the darkness of night. Nevertheless, it is undeniable that this character Myō is the Buddha’s body.

Moreover, the character Myō is the moon, sun, stars, mirrors, clothes, food, flowers, earth, and ocean. The merits of all of these are combined in the character Myō. And regarding treasures, it is the wish-fulfilling gem. Please understand this.

Myōshin-ama Gozen Gohenji, A Response to My Lady, the Nun Myōshin, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 106-107

Our Compassionate Father, the Greatly Awakened and World Honored One, appeared in this world in Central India when the life span of human beings was 100 years and spent His life preaching the holy teachings for all living beings. All living beings during the lifetime of the Buddha were closely related to the Buddha due to the accumulated merit of their virtuous deeds in the past. Therefore, they were able to attain Buddhahood during the lifetime of the Buddha. For the sake of those living after the passing of the Buddha, however, the Buddha expressed His 84,000 holy teachings in writing, giving Hinayāna sūtras to Honorable Kāśyapa and Mahāyāna sūtras including the Lotus Sūtra and Nirvana Sūtra to Bodhisattva Mañjuśrī to be spread among living beings after the passing of the Buddha.

However, the five characters of Myō, Hō, Ren, Ge, and Kyō, which are the essence of the 84,000 holy teachings and the primary object of the Lotus Sūtra, were entrusted neither to Kāśyapa nor Ānanda. They were not given to great bodhisattvas such as Mañjuśrī, Samantabhadra, Avalokiteśvara, Maitreya, Earth Repository, or Nāgārjuna. They were all anxious to receive the five characters from the Buddha but their request was denied. Śākyamuni Buddha in a Stupa decorated with the seven treasures instead called out an elder named Superior Practice Bodhisattva from the bottom of the earth and gave him the five characters of Myō, Hō, Ren, Ge, and Kyō before the Buddha of Many Treasures and Buddhas in manifestation coming from all the worlds throughout the universe.

Why did Śākyamuni Buddha do this? All living beings after the passing of the Buddha are considered the same dear children to Śākyamuni Buddha. According to the general practice of physicians, the Buddha prescribed medicine suitable to the condition of the patient. Therefore, the Buddha directed Kāśyapa, Ānanda, and others to prescribe the medicine of Hinayāna sūtras to all living beings during the first half (500 years) of the Age of the True Dharma. For the second half of the Age of the True Dharma such bodhisattvas as Mañjuśrī, Maitreya, Nāgārjuna and Vasubandhu, were directed to prescribe such Mahāyāna sūtras as the Flower Garland Sūtra, the Great Sun Buddha Sūtra, and the Wisdom Sūtra for all living beings. For the Age of the Semblance Dharma, the ten-century period beginning in the 1,000th year after the passing of the Buddha, Medicine King Bodhisattva and others were ordered to prescribe the Lotus Sūtra with the exception of the daimoku for all living beings.

However, in the Latter Age of Degeneration beginning 2,000 years after the passing of the Buddha, the Hinayāna and Mahāyāna sutras given to Kāśyapa, Ānanda, Mañjuśrī, Maitreya, Medicine King, Avalokiteśvara and others were no longer useful as medicine for living beings. It is because they were no longer effective as cures for the severe ailments of living beings. While the Buddha considered what to do about this, Superior Practice Bodhisattva emerged from the earth. The Buddha then ordered the bodhisattva to give the five characters of Myō, Hō, Ren, Ge, and Kyō to all living beings throughout the Jambudvīpa.

Takahashi Nyūdō-dono Gohenji, A Response to Lay Priest Lord Takahashi, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 74-75

I am glad to hear that you greeted the New Year with the pleasure of seeing flowers in full bloom and feeling happy like the full moon.

But I still remember the late Gorō, your son. It is during this time of the year when the blossoms bloom again and the dry grass begins to sprout. Why can’t the late Gorō come back to this world? If he were the delicate and transient flower and grass, I would never leave the flower, like Kakinomoto Hitomaro, the poet, nor the grass, like a hitched horse.

It is written in the passage of a Buddhist scripture that children are enemies. I think that there is a reason for this. I hear that the owl eats its mother and a beast called hakyō devours its father. A man, An Lushan, was killed by his son, Shih Shih-ming. A warrior called Minamoto Yoshitomo killed his father, Tameyoshi. Therefore, there is some truth to the Buddhist scripture that states children are enemies.

It is also written in the scripture that children are treasures. King Wonderful Adornment was destined to fall into the Hell of Incessant Suffering upon death, but he was saved by a prince named Pure Store. Saved from suffering in hell, he ultimately became a Buddha called Śāla Tree King Buddha. A woman named Moggaliya was sent to the realm of hungry spirits for the sin of malice and greed, but she was saved by her child, Maudgalyāyana, escaping the suffering mandated in the realm of hungry spirits. Therefore, it seems reasonable for the Buddhist scripture to claim that children are treasures.

The late Gorō was 16 years old and had a more pleasing nature than most. An able man, he was admired by everyone. Moreover, he was filial and obedient to his parents much as water takes the form of a vessel and a shadow follows its form. You must have deeply relied upon him as a pillar of your home and a cane for support on the road. The box of treasures must have been saved for him, and your retainers who have served your family must have been for him. You were hoping that when you died you would be carried on his back to your grave and if this were so you would have had no regrets. Nevertheless, that he left you first must seem like a dream or illusion. If only this were so, I would love for you to be awakened from it soon. But it was neither a dream nor an illusion, and at last the year has come to an end.

I don’t know how long you must wait to meet him again. If I were to tell you where to meet him, you would no doubt fly up to the sky in spite of having no wings or sail even to China in spite of having no ship. If you heard that he was buried deep below the earth, wouldn’t you use all your energy to dig him out?

There is a way, however, to meet him easily. It is to have Śākyamuni Buddha lead you to the Pure Land of Mt. Sacred Eagle. It is written that all who listen to this Lotus Sūtra shall become a Buddha. Thus, even if a finger pointed to the earth were to miss it, the sun and the moon did not rise, the tide did not ebb and flow, and the flowers failed to bloom in summer, the woman who chants “Namu Myōhō Renge Kyō” will surely be able to meet her son. Devote yourself to your faith.

Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 7, Followers II, Page 56-57

In the past there was a daimyō (feudal lord) named Ōhashi Tarō in northern Kyushu. Having incurred the rage of Lord Minamoto no Yoritomo, General of the Right, he was imprisoned in a dungeon in Yuigahama Beach at Kamakura for as long as 12 years. When leaving home under arrest, Ōhashi Tarō said to his wife:

“As a warrior who serves a lord with a bow and arrows, I do not grieve over being punished by the lord. However, it is very difficult to be separated from you, whom I have been attached to from my childhood. Setting this aside, what I have always regretted is that we have no children, neither a boy or a girl. However, now you tell me that you are pregnant. Will my child be a girl or a boy? I am sorry for not being able to know this. I also hope that my child upon growing up, will not suffer from having no father, but this is beyond my control.”

Thereafter when days and months passed, his wife gave birth safely to a baby boy. When the boy was seven years old, he was sent to a mountain temple to study. Other children ridiculed him as a “single mother’s child.” Returning home, the boy asked his mother about his father. Unable to answer, his mother merely cried. Then the boy agonized his mother by saying, “Without heaven, it does not rain. Without earth, grass does not sprout. Even if there is the mother, she cannot give birth to a child without the child’s father. Why don’t you tell me where my father is?” Finally, the mother revealed the truth about his father telling him, “I could not tell this to you till today because you were too young to understand.” The boy then said in tears, “Isn’t there a keepsake from my father?” “Yes, there is,” said the mother, and she showed him the ancestral diaries of the Ōhashi family together with the self-written will of his father for his unborn child. It made the boy cry in his longing for his father. Finally, he asked his mother, “I want to see my father at any cost. What should I do?” His mother answered, “When your father departed here, many retainers accompanied him. However, as he was charged with a crime, those retainers all abandoned him. Whether or not your father is still alive, nobody visits us to tell us.” The boy wallowed in agony and did not listen to his mother, who tried to reason with him. When his mother said to him, “I sent you to a mountain temple in order for you to be dutiful to your father. Why don’t you offer flowers to the Buddha and recite a fascicle of the Lotus Sūtra as a part of your filial duty,” the boy hurriedly went back to the temple and never returned home. As he continued to recite the Lotus Sūtra day and night, he was not only able to read all of the fascicles but could also recite them by heart.

At the age of 12, he did not enter the priesthood. Instead, he wrapped up the hair on this head with a piece of cloth and ran away from northern Kyushu all the way to Kamakura. Visiting the Tsurugaoka Hachiman Shrine, he made a deep bow before the god Hachiman and prayed, “Great Bodhisattva Hachiman appeared in Japan as the 16th Emperor of Japan (Emperor Ōjin), and his original substance is Lord Preacher Śākyamuni Buddha, who preached the Lotus Sūtra in the Pure Land of Mt. Sacred Eagle. Śākyamuni Buddha appeared in Japan as a god in order to fulfill the desire of all living beings. Now please fulfill my wish and tell me whether or not my father is still alive.”

He recited the Lotus Sūtra from around eight o’clock in the evening until around four o’clock in the morning. His young and lucid voice resounded in the shrine building, causing visitors (of the shrine) to tingle with the feeling of being refreshed and making them forget all about going home. They gathered to see who was reciting the sūtra and was surprised to learn that it was a young boy, not a priest or an aged woman, who was chanting the sūtra in such a splendid voice.

Just at that moment, Lady Masako, wife of Yoritomo, paid homage to the Hachiman Shrine. Her visit was incognito, but she stayed there until the chanting of the sūtra was completed because it sounded especially noble. She returned home later, but feeling reluctant to leave the boy, she left a retainer to watch him. When she reported the incident in the shrine to her husband, Lord Yoritomo summoned the boy and let him recite the sūtra in his Hall of the Buddha.

On the following day when Lord Yoritomo was listening to the boy reciting the sūtra, there was a noise at the western gate. Listening intently, they heard a loud voice announce, “A prisoner will be beheaded today.” The boy, on the verge of tears said, “Although I do not think my father is alive, it is still painful for me to hear that a man is about to be beheaded because it reminds me of my father.” Upon hearing him say this, Lord Yoritomo inquired, “Who are you? Tell me everything.” Thereupon the boy related a detailed story about himself from infancy. Having heard his story, everyone — feudal lords of all statures as well the ladies-in-waiting inside a bamboo screen — was moved to tears.

Lord Yoritomo called Kajiwara no Kagetoki ordering him to summon a prisoner named Ōhashi Taro. Kagetoki said to Yoritomo, “He has just been taken to Yuigahama Beach to be beheaded. He might have already been killed.” Upon hearing this, the son of Ōhashi Taro fell to the ground and cried, forgetting about being before Lord Yoritomo.

Yoritomo ordered Kagetoki to go to the execution ground himself in a hurry and bring the prisoner back if not executed yet. Kagetoki rushed to Yuigahama on horseback, shouting the order of Yoritomo before reaching the ground. When the executioner drew his sword to behead the prisoner, he heard the shouting voice of Kagetoki, saving the life of Ōhashi Tarō. When Kagetoki brought Ōhashi Tarō, bound with a rope, and made him sit in the open space in front of the palace, Yoritomo ordered, “Pass him to this child,” and the boy, the son of Ōhashi Tarō, ran down from the palace to the open space to untie the rope binding his father. Ōhashi Tarō did not know who the boy was and why his life was spared. A while later Yoritomo summoned the boy again and gave him various gifts as well as his father, who was pardoned, and restored his father’s original territory. I heard that Lord Yoritomo then said with tears in his voice:

“I heard about the preciousness of the Lotus Sūtra since early times. However, the reason why I came to believe in it is two-fold. First of all, my late father Yoshitomo was beheaded by Lay Priest Taira no Kiyomori making me suffer a bitter resentment beyond expression. Contemplating to which god or Buddha I should pray, I learned from Nun Myōho of Mt. Izu how to recite the Lotus Sūtra. On the day I was able to finish reciting the sūtra 1,000 times, Mongaku-bō of Takao showed me the head of my late father, creating an opportunity for me not only to take revenge for my father’s death but also to be appointed the shogun of warriors in Japan. This was entirely due to the divine help of the Lotus Sūtra. Secondly, I encountered this mysterious incident in which this young boy saved his father’s life. Ōhashi Tarō committed an inexcusable crime so I intended to behead him even against the imperial edict. It was due to my hatred of him that I made him suffer in prison as long as 12 years. Just about the time when I was going to kill him a mysterious happening such as this took place. Reflecting upon these facts, the sūtra entitled the Lotus Sūtra is indeed precious. Although I committed many sins as a general of warriors, somehow I may be able to receive a divine protection due to my faith in the Lotus Sūtra.”

When your late father sees your great kindness shown to me, how happy he will be! It is likely he loved you simply as his child but never expected you to hold a memorial service through the Lotus Sūtra. Even if he has been in evil realms due to his sin, Yama, the King of Law, King of the Brahma Heaven, and Indra will notice your offering of filial piety and save him. How can Śākyamuni Buddha and the Lotus Sūtra abandon him? There is no difference between the young boy of Ōhashi Tarō, who saved his father out of a prison, and you, who saved your father through your precious offering. I cannot help but cry as I write this letter.

Nanjō-dono Gohenji, Reply to Lord Nanjō, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 18-21

According to Buddhist sūtras, the Buddha’s tongue is as grand as to cover His whole face, as expansive as to cover the triple thousand worlds, and as lengthy as to reach the Summit Heaven in the Region of Form. It is a mark of physical excellence showing that the Buddha has never uttered a false word ever since the eternal past. Therefore, it is preached in a certain sūtra, “There exists no falsehood in the words of the Buddha even if Mt. Sumeru crumbles or if the earth is overturned.” This means that there is never a mistake in the words of the Buddha even if the sun rises in the west or the ebb and flow of the tide in an ocean stop, does it not? Moreover, the superiority of the Lotus Sūtra over various other sūtras has been confirmed by the words of the Buddha of Many Treasures, and the long tongues of other Buddhas touching the Brahma Heaven. There must not be any mistake in the sūtra, not even one written character or one stroke of a character.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 4

In ancient China a man called Hung-yen, a retainer of the Duke of Yee of Wei state, cut open his own stomach and inserted his slain lord’s liver inside him before he died. Similarly, a man called Yü-jang tried to repay his indebtedness to his Lord Chih-pai by swallowing a sword and killing himself. These were cases in the secular world of repaying a minor debt of kindness, to what lengths should one go to repay the debt to the Buddha?

The reason why we continue to transmigrate through the six lower realms without attaining Buddhahood from the eternal past of innumerable kalpa (aeons) till today is that we fail to give up our lives for the sake of the Lotus Sūtra. Gladly Seen Bodhisattva burned himself for 1,200 years as a votive light to the Sun Moon Pure Bright Virtue Buddha and burned his arms for 72,000 years to the Lotus Sūtra. He is Medicine King Bodhisattva today. Never Despising Bodhisattva was abused, disparaged, beaten with sticks and rubble was thrown at him for many kalpa (aeons) in order to disseminate the teaching of the Lotus Sūtra. Did he not become Śākyamuni Buddha in a future existence? Therefore, the way of practicing the sūtra leading to Buddhahood differs according to the times.

Inchinosawa Nyūdō Gosho, A Letter to Lay Priest Ichinosawa, Writings of Nichiren Shōnin, Volume 6, Followers I, Pages 164-165

How can we identify the sage of the Lotus Sūtra in the Latter Age of Degeneration? The Lotus Sūtra states, “He who preaches this sūtra to others and can uphold it for himself is a messenger of the Buddha.” In other words, anyone who recites eight chapters of the Lotus Sūtra, or one fascicle, one chapter, or just a verse of it, or chants the daimoku is a messenger of the Buddha. He who carries through faith in the Lotus Sūtra to the end, enduring the great persecutions that arise, is the true messenger of the Buddha.

Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 155