Is there a person alive in the world today who does not wonder what his or her next existence will be like? The sole reason for the Buddha’s advent in this world was to bring salvation to living beings. Ever since I, Nichiren, became a priest, I have studied the various doctrines of Buddhism. I have come to understand the true intention of the Buddhas, and from early in my studies have realized the great key to release from the sufferings of birth and death. That key is the Lotus Sutra of the Wonderful Law.
Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing. Since you visit me constantly, regardless of the difficulties, your belief is comparable to flowing water. It is worthy of great respect!
The passage cited above tells us what lies in store for good men who put faith in the Lotus Sutra upon hearing it. That is, if even a person as evil as Devadatta can become a Buddha, then how could persons of this latter age who, even if they are guilty of grave offenses, have in most cases not committed anything worse than the ten evil acts, fail to attain Buddhahood? And all the more so if they are deeply loyal in their faith
In your letter you ask, “What is signified by the Thus Come One Many Treasures and his treasure tower, which appeared from beneath the earth?” The teaching on the treasure tower is of great importance. In the eighth volume of his Words and Phrases of the Lotus Sutra, the Great Teacher T’ien-t’ai explains the appearance of the treasure tower. He states that it has two distinct functions: to lend credence to the preceding chapters and to pave the way for the revelation to come. Thus the treasure tower appeared in order to verify the theoretical teaching and to introduce the essential teaching. To put it another way, the closed tower symbolizes the theoretical teaching, and the open tower, the essential teaching. The open tower reveals the two elements of reality and wisdom.1 This is extremely complex, however, so I will not go into further detail now.
In essence, the appearance of the treasure tower indicates that on hearing the Lotus Sutra the three groups of voice-hearers perceived for the first time the treasure tower within their own lives. Now Nichiren’s disciples and lay supporters are also doing this. In the Latter Day of the Law, no treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra. It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower, and, likewise, are themselves the Thus Come One Many Treasures. No treasure tower exists other than Myoho-renge-kyo. The daimoku of the Lotus Sutra is the treasure tower, and the treasure tower is Nam-myoho-renge-kyo.
Embracing the Lotus Sutra and chanting Nam-myoho-renge-kyo in itself encompasses the five practices. It was this matter, the wonderful practice that includes the immediate completion of the five practices, that was transmitted to the Great Teacher Dengyō when he journeyed to T’ang China and met the Reverend Tao-sui. No other teaching is more important for Nichiren’s disciples and lay supporters.