Ongi Kuden (5)

Ongi Kuden: 

The sutra states, "At all times I think to myself: How can I cause all beings to gain entry into the unsurpassed Way, and quickly acquire the body of a Buddha?" (LS p. 232, 3LS p. 256) 

Kempon Hokke: 

This is the constant thought of Shakyamnui Buddha. If we are honest with ourselves we will have to admit that this is not our constant thought. Sometimes we are thinking about our next paycheck, at other times we are thinking about our sore back, still at other times we are thinking that our anger or arrogance has gotten the better of us. Daisaku Ikeda thinks about his worldly honors and fame and the High Priest how he can accumulate more donations. Only the Buddha and possibly Nichiren Daishonin, always has this thought in mind. That is why Shakyamuni Buddha and Nichiren Daishonin are our Masters and we are their disiples. That is why Shakyamuni endows us with the Three Buddha Bodies, not the other way around. I want you to think deeply about this. 

The Ongi Kuden: 

The word ji [interpreted as the pronoun 'one' or 'one's'] marks the beginning of the Jigage section, and the word shin ['self' or 'body'] in 'quickly acquire the body of a Buddha' marks the end. It starts and ends with 'oneself,' and the words in between the 'receiving' and 'use' of this body. In other words, the Jigage section elucidates the 'self that is freely received and used,' or the Buddha of absolute freedom. (Gosho Zenshu p. 758-759) 

Kempon Hokke: 

This is a very important passage of the Ongi Kuden to the SGI members who recklessly declare, contrary to the admonitions of Nichiren Daishonin, "we are Buddhas." Let us read this passage literally, as Nichiren did ever keeping in mind that 'I" specifically refers to Shakyamuni Buddha and only generally, to us: 

"Since the Buddha [of the “Life Span” chapter] is revealed as the Buddha who attained enlightenment in the remote past [and all the other Buddhas as his emanations], it follows that not only the great bodhisattvas whom Shakyamuni himself taught in his transient status, but the great bodhisattvas from other realms [who were taught by the Buddhas of their own realms] are also in fact disciples of Shakyamuni Buddha, the lord of teachings. If, among all the numerous sutras, this “Life Span” chapter should be lacking, it would be as though there were no sun or moon in the sky, no supreme ruler in the nation, no gems in the mountains and rivers, and no spirit in human beings." (Opening of the Eyes) 

"In order to dispel this doubt and puzzlement, Shakyamuni Buddha, the lord of teachings, then preaches the “Life Span” chapter. Referring first to the version of the events presented in the earlier sutras and the theoretical teaching of the Lotus Sutra, he says: “In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of meditation not far from the city of Gaya and there attained supreme perfect enlightenment.” But then, in order to dispel their doubts, he says, “But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.” (Ibid. Opening of the Eyes). 

And again "I" refers specifically to Shakyamuni Buddha: 

"Later, when the Buddha preached the “Life Span” chapter, he said: “In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of meditation not far from the city of Gaya and there attained supreme perfect enlightenment.” This passage expresses the view held by all the great bodhisattvas and the rest of the multitude from the time of the Buddha’s first preaching at the place of enlightenment until his preaching of the “Peaceful Practices” chapter of the Lotus Sutra. “But, good men,” the Buddha continued, “it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.” (ibid.) 

Because I am only a common mortal I will make you (Soka Gakkai and Nichiren Shoshu) bend before the teachings of the Lotus Sutra and Nichiren Daishonin and give up your reliance on the interpretations of Daisaku Ikeda and the priests of Taisakaji such as Nichikan. "But now all these passages have been exposed as gross falsehoods by this single pronouncement in the “Life Span” chapter." (ibid.) 

"One should consider the fact that, if the Buddha had not attained enlightenment in the distant past, there could not have been so many disciples who were converted and instructed by him. The moon is not selfish with its reflection, but if there is no water, then its reflection will not be seen. The Buddha may be very anxious to convert all people, but if the connection he shares with them is not strong enough, then he cannot exhibit the eight phases of a Buddha’s existence. For example, the voice-hearers attained the first stage of security or the first stage of development, but so long as they followed the teachings that preceded the Lotus Sutra and sought only to regulate and save themselves, they had to postpone the attainment of the eight phases of a Buddha’s existence to some future lifetime. 

If Shakyamuni Buddha, the lord of teachings, had attained enlightenment for the first time in his present existence, then when he preached the Lotus Sutra, Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings, though they had ruled over this world since the beginning of the kalpa of continuance, would have been disciples of the Buddha for no longer than forty-some years. These beings would then have established their connection with the Lotus Sutra for the first time during the eight years of preaching at Eagle Peak. They would thus have been like newcomers unable to unreservedly approach their lord, kept at a distance by those who had been present longer. 

But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless kalpas ago, then the bodhisattvas Sunlight and Moonlight, who attend the Thus Come One Medicine Master of the eastern region, and the bodhisattvas Perceiver of the World’s Sounds and Great Power, who attend the Thus Come One Amida of the western region, along with the disciples of all the Buddhas of the worlds of the ten directions, and the great bodhisattvas who are disciples of the Thus Come One Mahavairochana as they are shown in the Mahavairochana and Diamond Crown sutras—all of these beings are disciples of Shakyamuni Buddha, the lord of teachings. Since the various Buddhas themselves are emanations of the Thus Come One Shakyamuni, it goes without saying that their disciples must be disciples of Shakyamuni. And of course the various deities of the sun, moon, and stars, who have dwelt in this world since the beginning of the kalpa of continuance, must likewise be disciples of Shakyamuni Buddha.'" (more Opening of the Eyes) 

It is the Opening of the Eyes that explains the Ongi Kuden not the Ongi Kuden that explains the Opening of the Eyes. Wake up! 

Nichiren says those who are ignorant of the teachings of the Life Span Chapter are "beasts" and no better than "talented animals". Those who assert that we endowed Shakyamuni Buddha with the seed of Namu Myoho renge kyo also fall into this category. 

Nichiren teaches that we are the messengers of Shakyamuni Buddha not that Shakyamuni Buddha is our messenger: 

"Question: Who is the messenger mentioned in the passage, “he sends a messenger home to announce” ? 

Answer: It means the four ranks of sages. They fall into four categories. [First,] most of the four ranks of sages of Hinayana appeared in the first five hundred years of the Former Day of the Law, and [second,] most of those of [provisional] Mahayana came in the second five hundred years. Third, those of the theoretical teaching appeared mainly in the next thousand years, the Middle Day of the Law, and the rest, in the beginning of the Latter Day. Fourth, the four ranks of sages of the essential teaching are the bodhisattvas emerging from the earth, numerous as the dust particles of a thousand worlds, who are certain to appear in the beginning of the Latter Day. When the sutra says, “he sends a messenger home to announce,” it refers to the Bodhisattvas of the Earth. “This good medicine” is the heart of the “Life Span” chapter, or Nam-myoho-renge-kyo, which is endowed with name, entity, quality, function, and teaching. Since the Buddha would not entrust this good medicine even to the bodhisattvas of the theoretical teaching, how much less could he have done so to the bodhisattvas of other worlds?" (True Object of Worship) 

that is why Nichiren says the Four Great Bodhisattvas of the Earth are the attendents of the Original Buddha Shakyamuni of the Juryo Chapter of the Lotus Sutra. We abdicate our lofty position, not usurp the position of the eternal Buddha like the Soka Gakkai and the Nichiren Shoshu.