[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>

Although Śubhākarasiṃha was such a splendid person, he once experienced a sudden death. Upon regaining consciousness, however, he is said to have declared:

“Upon my death, a hell guard came to tie me with seven iron ropes, hit me hard with an iron stick, and dragged me to the palace of King Yama. Somehow I completely forgot all Buddhist scriptures said to be 80,000 in number, not remembering even one word or a phrase except the title of the Lotus Sūtra. When I recalled it, the iron ropes that tied me got loose somewhat. Breathing a sigh of relief, I recited a passage in the ‘Expedients’ chapter of the Lotus Sūtra resoundingly: ‘This triple world is all My domain, in which all the living beings are my children without exception. Although there exist many sufferings and difficulties in this world, only I, the Buddha, alone can save and protect all living beings.’ Then the seven iron ropes were broken into pieces and scattered all over. Seeing this scene, King Yama took off his crown, came down to the courtyard, and said to me, ‘This experience of death has not exhausted your entire life span.’ Thus, he sent me back to this world.”

Zemmui-shō, Treatise on Śubhākarasiṃha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 50

Speaking of the essential section of the Lotus Sūtra, it is preached solely for those living in the beginning of the Latter Age. At first glance it appears that the seed of Buddhahood was planted in them by the Eternal Buddha in the eternal past or 500 dust-particle kalpa ago. The seed germinated and grew within them with the help of all the sūtras from the Lotus Sūtra preached by the sixteenth prince of Great Universal Wisdom Buddha in 3,000 dust-particle kalpa in the past to all those preached by Śākyamuni Buddha in this life before the Lotus Sūtra and the theoretical section of the Lotus Sūtra. Finally, the essential section of the Lotus Sūtra enabled them to attain Buddhahood.

On closer examination, however, the essential section differs from the theoretical section. That is to say the essential section, all through the preface, the main discourse, and the epilogue, was preached for those people in the beginning of the Latter Age of Degeneration. The teaching of the essential section during the lifetime of Śākyamuni Buddha and that which would spread in the beginning of the Latter Age are likewise absolutely perfect. However, the former is for attaining enlightenment, whereas the latter is for sowing the seed of Buddhahood. While the former is crystallized in the sixteenth chapter, “The Life Span of the Buddha,” with half a chapter each preceding and following it, the latter is solely embodied in the five characters of myō, hō, ren, ge, and kyō, the title of the Lotus Sūtra.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 153-154

As I receive your offerings so often, it is easy to take them for granted and not recognize how precious they are. This is due to the shallowness of my mind as an ordinary man, isn’t it?

The world is chaotic these days. What is more, as you are working for the reconstruction of the Ōmiya of the Sengen Shrine, I can only imagine how busy your farmers and domestic workers are dealing with a crop failure and keeping up with the farm schedule. Despite all this, you worry about my life in the mountain and sustain the life of the Lotus Sūtra (by sending offerings to Nichiren) like a bird that incubates eggs, a lamplight that is supplemented by additional oil, the rain falling on withered grass, or a mother who breast feeds her hungry baby. In other words, you are supporting Buddhas in the past, present, and future lives, the merit of which in turn will open the eyes of all living beings throughout the universe. The preciousness of your gifts is indeed beyond expression. I am truly grateful.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 22-23

Although I am unworthy, I am a practicer of the Lotus Sūtra. When subjects of the ruler and people of Japan all slight me, the terrestrial deities, who pledged to protect the practicer at the lecture meeting of the Lotus Sūtra, tremble with rage and the heavenly gods shine a light that threatens this country. No matter how many times they admonish this country, their admonition is not heeded at all. Therefore, in the end the terrestrial deities and heavenly gods enter the people, causing the domestic disturbance and foreign invasion.

Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 60-61

The theoretical section of the Lotus Sūtra consists of fourteen chapters, of which eight chapters (2-9) serve as the main discourse. At first glance, these eight chapters seem to be preached primarily for the two categories of Hinayāna sages called śrāvaka and pratyekabuddha and only secondarily for bodhisattvas and ordinary people. On careful examination, they seem primarily reserved for ordinary people after the death of Śākyamuni Buddha, in the Age of the True Dharma, that of the Semblance Dharma, and the Latter Age of Degeneration. These chapters are aimed especially at those people living in the beginning of the Latter Age of Degeneration.

QUESTION: What is your proof for that?

ANSWER: It is stated in the tenth chapter of the Lotus Sūtra, “The Teacher of the Dharma:” “This sūtra has aroused much hatred and jealousy even during the lifetime of the Buddha. How much more can this be expected after His death!” And in the eleventh chapter, “Appearance of the Stupa of Treasures:” “The Buddha of Many Treasures and Buddhas in manifestation (funjin Buddhas) from all the worlds in the universe gathered together to make this dharma live forever. (…) Buddhas in manifestation should remember My (Buddha’s) intention to keep on spreading the dharma forever.” You may find similar statements in the thirteenth chapter, “Encouragement for Upholding This Sūtra, and fourteenth chapter, “Peaceful Practices.” They show that the theoretical section of the Lotus Sūtra is directed to those in the beginning of the Latter Age.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 153

Let me say this for your sake. I am aware of your longstanding faith, but you must strengthen it. Then you will find the greater protection of the ten female rākṣasa demons. You need not look afar for an example; although all the people in Japan, from the ruler to common people, tried to harm me, I have survived until today due to my firm faith.

If a steerman handled his boat carelessly, everybody in the boat could be killed. No matter how strong a man physically is, he is unable to use his abilities effectively if he lacks faith.

Oto Gozen Go-shōsoku, A Letter to Lady Oto, Nyonin Gosho, Letters Addressed to Female Followers, Page 120-122

Queen Pure Virtue mentioned in chapter 27, “King Wonderful Adornment,” of the Lotus Sūtra allowed her two sons to leave home and become priests to spread the Lotus Sūtra. The daughter of a Dragon King vowed to “expound the Mahāyāna teachings of the Lotus Sūtra and to save all living beings from suffering.” They did not vow to practice only the sūtras other than the Lotus and not to practice the Lotus Sūtra. However, women today practice nothing but these other sūtras, not knowing how to practice the Lotus Sūtra. It is best for them to promptly change their minds and devote themselves to the faith and practice of the Lotus Sūtra. Namu Myōhō Renge Kyō. Namu Myōhō Renge Kyō.

Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 48