SGI leaders too are evildoers who resemble virtuous people

"This is all the more true in the case of the priests of Japan, who without exception have shaved their heads and donned their robes as disciples of the Thus Come One Shakyamuni. They are not the disciples of Amida Buddha. However, priests who have no halls in their temples where Shakyamuni is enshrined or where the Lotus meditation ispracticed, and who have neither painted nor wooden images [of Shakyamuni] nor even a copy of the Lotus Sutra, have set aside Shakyamuni Buddha, who is fully endowed with the three virtues. In each district, village, and household throughout the country, they have erected more images than there are people of Amida Buddha, who possesses not a single one of these virtues, and they chant the name of Amida Buddha exclusively, sixty thousand or eighty thousand times a day. Although such acts appear to be most admirable, when we view the matter in the light of the Lotus Sutra, we find that these good people are guilty of offenses heavier than those of wicked men who daily commit the ten evil acts. Evil people do not rely on any Buddha whatsoever, so they cannot be accused of disloyalty. Moreover, if they should become good people, they might even devote themselves to the Lotus Sutra. Yet it is difficult to imagine that the people of Japan could ever turn their hearts with more seriousness and affection toward Shakyamuni Buddha than Amida Buddha, or toward the Lotus Sutra than the Nembutsu. Thus, they are evildoers who only resemble virtuous people. And among evildoers, they are the worst of the most terrible slanderers and icchantikas, or persons of incorrigible disbelief, in all Jambudvīpa. With regard to such people, Shakyamuni Buddha declared in the second volume of the Lotus Sutra, “When his life comes to an end he will enter the Avīchi hell.”

The priests of Japan today are all men of great evil, surpassing even Devadatta or the Venerable Kokālika. And because lay people revere them and make them offerings, this country is being transformed before our very eyes into the hell of incessant suffering, where countless people in their present existence, in addition to undergoing starvation, pestilence, and horrible agonies unknown in previous ages, will be attacked by a foreign power. This is due solely to the workings of deities like Brahmā, Shakra, and the gods of the sun and moon.

In all Japan, I alone understand why such things are happening. At first I pondered whether or not I should speak out. Yet what was I to do? Could I turn my back on the teachings of the Buddha who is father and mother to all living beings? Resolving to bear whatever might befall me, I began to speak out, and in these more than twenty years I have been driven from my dwelling, my disciples have been killed, and I have been wounded, exiled twice, and finally was nearly beheaded. I spoke out solely because I had long known that the people of Japan would meet with great suffering, and I felt pity for them. Thoughtful persons should therefore realize that I have met these trials for their sake. If they were people who understood their obligations or who were capable of reason, then out of two blows that fall on me, they would receive one in my stead. But far from it—rather, they arouse hatred toward me, which is something I cannot understand. And lay people, not having heard the truth, either drive me from my dwelling place or hate my disciples. It is beyond comprehension. For example, even if unwittingly we mistook our parents for enemies and reviled or struck and killed them, how could we avoid the guilt of that offense? These people, failing to recognize their own rudeness, seem to think that I am rude. They are like a jealous woman with furious eyes who, unaware that when she glares at a courtesan her own expression is disagreeable, instead complains that the courtesan’s gaze is frightening."