Hell is the Land of Tranquil Light
I have received your various gifts. Nothing would please me more than to know that you have communicated with
the late Lord Ueno, but I know that that is impossible. Perhaps only in a dream or a vision can you see him. Your late husband
must certainly be in the pure land of Eagle Peak, listening and watching over this saha world day and night. You, his wife,
and your children have only mortal senses, so you cannot see or hear him, but be assured that you will eventually be reunited
[on Eagle Peak].
Counting all your previous lives, you must have shared the bonds of matrimony with more men than there are
grains of sand in the ocean. However, the man to whom you were wed in this life is your true husband. He is the only one who
brought you to practice the teachings of the Lotus Sutra. You should revere him as a Buddha. While he was in this world, he
was a living Buddha, and now, he is a Buddha in death. His Buddhahood transcends both life and death. This is the meaning
of the doctrine that is of utmost importance: attaining Buddhahood in one’s present form. The fourth volume of the Lotus
Sutra states: ‘If one can uphold this [sutra], he will be upholding the Buddha’s body.’
Neither the pure land nor hell exists outside ourselves; both lie within our own hearts. Awakened to this
truth, one is called a Buddha; deluded about it, one is called a common mortal. The Lotus Sutra reveals this truth, and one
who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light.
Even though one may practice the provisional teachings for immeasurable millions of years, one will only fall
into hell if one turns against the Lotus Sutra. These are not my own words; they were proclaimed by Shakyamuni Buddha and
confirmed by Taho Buddha and by all the Buddhas of the ten directions, who are Shakyamuni’s emanations. To practice
the provisional teachings is to be like a man scorched by fire who enters deeper and deeper into the flames, or like a drowning
man sinking to the bottom of the deep waters. Not to embrace the Lotus Sutra is like jumping into fire or water. Those who
rely on such evil teachers as Honen, Kobo and other slanderers of the Lotus Sutra and believe in the Amida or Dainichi Sutra
are falling farther and farther into the fire or sinking deeper and deeper toward the bottom of the water. How can they possibly
escape from agony! They will doubtless fall into the fiery pits-into the hell of repeated rebirth for torture, the hell of
the black cords, and the hell of incessant suffering- and sink to the depths of the ice-to the hell of the blood red lotus
and the hell of the great blood-red lotus. The second volume of the Lotus Sutra reads, "When his life comes to an end he will
enter the Avichi hell, [be confined there for a whole kalpa, and when the kalpa ends, be born there again].
He will keep repeating this cycle for a countless number of kalpas."
Your late husband has escaped such agonies, for he was a supporter of Nichiren, the votary of the Lotus Sutra.
A passage from the sutra reads: "If someone . . . should enter a great fire, the fire could not burn him.... If one were washed
away by a great flood and called upon his name, one would immediately find oneself in a shallow place." Another passage reads,
"It cannot be burned by fire or washed away by water." How reassuring! How encouraging!
You may think of hell, the iron rods of the guards of hell or the accusing cries of the demon wardens as existing
way off in some faraway place, but they are not like that. This teaching is of prime importance, and yet I will impart it
to you just as Bodhisattva Monju revealed to the dragon king’s daughter the secret teaching of the attainment of Buddhahood
in one’s present body. Now that you are about to receive that teaching, strive even more earnestly in your faith. One
who practices still more earnestly whenever one hears the teachings of the Lotus Sutra is a true seeker of the way. T’ien-t’ai
states, "From the indigo, an even deeper blue." This passage means that something dyed repeatedly with indigo becomes even
bluer than the indigo plant itself. For us the Lotus Sutra is the indigo plant, and the growing intensity of our practice
is "an even deeper blue."
The word jigoku or "hell" can be interpreted to mean digging a hole in the ground. A hole is always dug for
one who dies; this is what is called "hell." The flames that reduce one’s body to ashes are the fires of the hell of
incessant suffering. One’s wife, children and relatives hurrying one’s body to the grave are the guards and wardens
of hell. The plaintive cries of one’s family are the voices of the guards and wardens of hell. One’s two-and-a-half-foot-long
walking stick is the iron rod of torture in hell. The horses and oxen that carry one’s body are the horse-headed and
ox-headed demons, and the grave itself is the great citadel of the hell of incessant suffering. The eighty-four thousand earthly
desires are eighty-four thousand cauldrons in hell. One’s body as it leaves home is departing on a journey to the mountain
of death, while the river beside which one’s filial children stand in grief is the river of three crossings. It is useless
to look for hell anywhere else.
Those who embrace the Lotus Sutra, however, can change all this. For them, hell changes into the Land of Tranquil
Light, the burning fires of agony change into the torch of wisdom of the Buddha in his reward body; the dead person becomes
a Buddha in his body of the Law; and the fiery inferno becomes the "room of great pity and compassion" where the Buddha in
his manifested body abides. Moreover, the walking stick is transformed into the walking stick of the true entity or the Mystic
Law, the river of three crossings becomes the ocean of "the sufferings of birth and death are nirvana," and the mountain of
death becomes the towering peak of "earthly desires are enlightenment." Please think of your husband in these terms. To realize
all this is attain Buddhahood in one’s present form, and to awaken to it is to open the Buddha wisdom. Devadatta changed
the Avichi hell into the blissful land of tranquil light, and the dragon king’s daughter also was able to attain Buddhahood
without changing her form. Their achievements were none other than the results of understanding the above truth. This is because
the Lotus Sutra saves both those who oppose and those who follow it. Such great benefits are contained in the single character
Bodhisattva Nagarjuna states, "[The Lotus Sutra is] like a great physician who changes poison into medicine."
The Great Teacher Miao-lo states, ‘How can one find the Land of Eternally Tranquil Light anywhere outside Buddhagaya!
This saha world does not exist outside the Land of Eternally Tranquil Light.’ He also says, ‘The true entity is
invariably revealed in all phenomena, and all phenomena invariably possess the ten factors. The ten factors invariably function
within the Ten Worlds, and the Ten Worlds invariably entail both life and its environment.’ The Lotus Sutra reads, ‘The
true entity of all phenomena [can only be understood and shared between Buddhas. This reality consists of the appearance,
nature . . . and] their consistency from beginning to end.’ A passage from the Juryo chapter states, ‘It has been
immeasurable, boundless [hundreds, thousands, ten thousands, millions of nayutas of kalpas] since I in fact attained Buddhahood.’
Here, ‘I’ means all beings in the Ten Worlds. All beings of the Ten Worlds are essentially Buddhas; so they dwell
in the pure land. A passage from the Hoben chapter reads, ‘All those phenomena are aspects of an abiding Law, and all
the characteristics of the world are eternal.’ It is the way of the world that birth and death are the eternally unchanging
characteristics of life throughout the three existences of the past, present and future. This is nothing to grieve over or
be surprised at. The single ideogram ‘characteristics’ represents the eight characteristics or phases of the Buddha’s
existence. Even these eight phases are subject to the law of birth and death. The votaries of the Lotus Sutra are enlightened
to all this, thereby attaining Buddhahood in their present forms. Since your deceased husband was a votary of this sutra,
he doubtless attained Buddhahood as he was. You need not grieve so much over his passing. But to grieve is natural, since
you are an ordinary person. Even sages are sometimes sad. Although Shakyamuni Buddha’s greatest disciples had been awakened
to the truth of life, they could not help lamenting his passing. Perhaps they behaved as ordinary people do.
By all means perform as much good as you possibly can for the sake of your deceased husband. The words of
a wise man of old, ‘Base your heart on the ninth consciousness and carry out your practice on the six consciousnesses,’
are indeed well said. This letter contains teachings I have so far kept secret. Keep them deep within your heart.
The eleventh day of the seventh month
Reply to the wife of the late Lord Ueno