A tree planted will not fall by a heavy wind if it is provided with a strong support. Even a tree that sprouts and grows naturally will fall if it does not have strong roots. Likewise, a feeble person will not fall if he has a strong supporter but a healthy person, walking alone, will stumble on a rough road. What is more, everyone in all the worlds in the universe, except Venerables Śāriputra and Kāśyapa, would have fallen into the three evil realms (hell, realm of hungry souls, and that of beasts and birds) if the Buddha had not appeared in this world to preach His Dharma. However, many of them were able to attain Buddhahood due to the strong tie of having embraced the teaching of the Buddha. Furthermore, such evil persons as King Ajātaśatru and Angulmāla, who were destined to fall into the Hell of Incessant Suffering, were able to become Buddhas solely because they had the good luck of encountering a great man, Lord Śākyamuni Buddha.

Therefore, the best way to attain Buddhahood is to have a “good friend” (zen-chishiki).

San Sanzō Kiu no Koto, Concerning the Prayer Services for Rain by Three Tripiṭaka Masters, Writings of Nichiren Shōnin, Doctrine 3, Pages 203-204.

Although I am not one of those bodhisattvas who emerged from underground, I know that those bodhisattvas will appear in the Latter Age of Degeneration. So, I, as a forerunner of those great bodhisattvas, show the essential dharma, the five Chinese characters of the Wonderful Dharma, in a preliminary manner to the people. It is like the blue bird foretelling the appearance of Hsi-wang-mu (a fairy in ancient China) or a magpie chattering before the arrival of a guest.

Soya Nyūdō-dono-gari Gosho, A Letter to Lay Priest Lord Soya, Writings of Nichiren Shōnin, Doctrine 3, Pages 172.

[In the sixth month of the 3rd year of the Kenji era (1277), Nichiren Shōnin wrote a letter of explanation in place of Inaba-bō Nichiei, a disciple of Nichiren, and submitted it to Nichiei’s father, Shimoyama Hyōgo Gorō Mitsumoto.]

As we all know, the rulers of Japan are able to do anything they wish. In a lawsuit, the rulers should call both sides to a meeting in order to listen to what each will say to the other to come to a judgement. Why is it when that only in the case of Nichiren Shōnin, they did not hold such a meeting in which he would be allowed to meet in debate against the masters of the other sects before being sentenced to such a serious punishment? This is nothing but a breach in proper conduct!

Even if Nichiren Shōnin were a felon, such illegal treatment would throw the administration of our country into chaos, with peace lost. Looking at the “Jōei Code,” we find fifty-one articles and a written pledge at the end. The first and second articles concern the religions of Shinto and Buddhism. The authorities tried to behead Nichiren Shōnin, who upholds the Lotus Sūtra, the most substantial sūtra of all Shinto and Buddhist scriptures, without allowing him to meet in debate with the monks who slandered him, trusting only in their false accusations. Thus, there might have been many other occurrences in which the shogunate broke their vows in the “Jōei Code,” but the greatest blunder was the one committed against Nichiren Shōnin. Were they inadvertently destroying themselves as well as our country because of their intense hatred of Nichiren Shōnin?

In ancient China, Duke Ai of Lu is believed to have said that the worst kind of forgetfulness was one who moved house but forgot to take one’s wife! To this, Confucius is credited with saying that some even forget who they are, such as the rulers of a country who err in governing. Were the rulers of Japan unaware of this? Even if they were, they cannot escape from their serious crime of being formidable enemies of the Lotus Sūtra.

Shimoyama Goshōsoku, The Shimoyama Letter, Writings of Nichiren Shōnin, Volume 5, Page 85

[I]t is said in the fifteenth chapter, “Appearance of Bodhisattvas from Underground,” that Bodhisattva Maitreya begged the Buddha to clear his doubts about His original disciples from the eternal past saying:

“We have never doubted the truthfulness of Your opportune sermons or the words uttered by You and we believe that You know all things thoroughly. We are afraid, however, that those who have just begun to walk the bodhisattva way, if they hear these words of Yours after Your death, might not accept them in faith, causing the sin of destroying the dharma. We beseech You, World Honored One, to explain this to remove our doubts. Good men in the future, too, will have no doubts when they hear it.”

This passage shows that the preaching of the chapter, “The Life Span of the Buddha,” was requested for the sake of the people after the death of Śākyamuni Buddha.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 155-156

It is preached in the Nirvana Sūtra, “The life of a human being is not at a standstill. It changes more rapidly than a swift stream in the mountain. Though we exist today, we do not know whether or not we will exist tomorrow.” The Māyā Sūtra, states, “Human life is like a caṇḍāla who drives a flock of sheep to the slaughterhouse. Likewise, human life approaches death step by step.” Finally, the Lotus Sūtra preaches, “The triple world is unsafe, like a burning house. It is full of suffering and is dreadful indeed.” These are scriptural statements made by our compassionate father, the Greatly Awakened and World Honored One, in order to teach ordinary people in the Latter Age of Degeneration about the impermanence of human life and to awaken us, his naive children.

However, we unenlightened ones are not awakened and do not aspire for enlightenment even for a moment. Instead we spend time needlessly trying to find nicer clothing to adorn our bodies, which will be naked within a night after being discarded in the field when we die. Or, we try to save a fortune to support our bodies, which will disappear completely in a few days after death when it becomes water and drains away, dust mixed with the soil, or smoke rising to the sky. These imprudent activities of the human world remain the same throughout the ages.

Matsuno-dono Gohenji, Response to Lord Matsuno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 68-69

There are two kinds of people who harm the Lotus Sūtra. The first kind are those in whom the seed of Buddhahood was planted in a past life. The seed germinated and grew in them while they aspired for enlightenment, and they are close to attaining Buddhahood in this existence. For those in this category, should they slander the practicer of the Lotus Sūtra, their mouths would be shut and their heads split into pieces. The second kind of people are those who slandered the practicer of the Lotus Sūtra in previous lives as well as in the present life. Such people are being tormented in the Hell of Incessant Suffering life after life and their mouths are not sealed no matter how much they slander. For instance, a felon in prison waiting to be executed will not receive additional punishment till his execution, no matter how many evil acts he commits in prison. On the other hand, a prisoner who is scheduled to be released will be immediately punished should he commit an evil act in prison.

Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 62

[In the sixth month of the 3rd year of the Kenji era (1277), Nichiren Shōnin wrote a letter of explanation in place of Inaba-bō Nichiei, a disciple of Nichiren, and submitted it to Nichiei’s father, Shimoyama Hyōgo Gorō Mitsumoto.]

It may sound self-conceited, but according to the sūtras, Nichiren Shōnin seems closely related to all the people in Japan, from the Emperor above to all the people below. To them he has three virtues: first, the virtue of parents; second, that of the master; and third, that of a messenger of a lord. The “messenger of the Buddha,” “eyes” and “sun and moon” mentioned in the Lotus Sūtra all mean Nichiren Shōnin. Grand Master Chang-an says in his Commentary on the Nirvana Sūtra: “He, who removes evil from a man, is a man’s real parents.” Nevertheless, the shogunate listened to the false charges made by slanderers of the True Dharma, monks without faith and enemies of the country, and without examining these charges exiled Nichiren Shōnin by bending the law. Were they intending to invite disasters? What a pity!

Shimoyama Goshōsoku, The Shimoyama Letter, Writings of Nichiren Shōnin, Volume 5, Page 88,/strong>