Sunday, April 30, 2017
Self power, other power, and the power of Namu Myoho renge kyo
Chris: Note he is referring to Shakyamuni Buddha, the Lord of Teachings. This is not the same as his "transient status". You could say that this "Lord of Teachings" is the Well of Wisdom from which each of us draws our water. Nichiren calls him Shakyamuni, but the members of the Fuji School were not totally remiss to call the "Buddha of this well" Nichiren. Where they were remis was in calling each other names over the nomenclature rather than seeking to understand the point of the teaching -- which is that the Buddha Wisdom is available to all.
Response: Nomenclature????? Nichiren was talking about Ri-Butsu or a very real Buddha, the Father, Teacher, and Parent of all the other Buddhas in the universe. His name is not Nichiren nor is his name Myoho renge kyo. His name is Shakyamuni.
Nichiren had faith in this reality and taught it extensively, second only to his teachings on the Daimoku. But the SGI and the Nichiren Shoshu alter and diminish his teachings on Shakyamuni Buddha.
Nichiren said that because of the severe times [as predicted in the Daijuku Sutra and others] in which we live, self power is not enough to attain the fruits of Buddhist practice. We need, by necessity, to take refuge in the Law of Namu Myoho renge kyo [the Law to which the Eternal Buddha is eternally Enlightened] by chanting it repeatedly and believing in the Original Eternal Buddha known as Shakyamuni. Our lack of concentration, memory, volition, fortitude and compassion is so attenuated [by merely having been born in this age], we may not, by our power alone, attain the same unsurpassed Enlightenment as the Original Buddha. Nichiren teaches:
"To illustrate, suppose that a person is standing at the foot of a tall embankment and is unable to ascend. And suppose that there is someone on top of the embankment who lowers a rope and says, “If you take hold of this rope, I will pull you up to the top of the embankment.” If the person at the bottom begins to doubt that the other has the strength to pull him up, or wonders if the rope is not too weak and therefore refuses to put forth his hand and grasp it, then how is he ever to get to the top of the embankment? But if he follows the instructions, puts out his hand, and takes hold of the rope, then he can climb up.
If one doubts the strength of the Buddha when he says, “I am the only person who can rescue and protect others”; if one is suspicious of the rope held out by the Lotus Sutra when its teachings declare that one can “gain entrance through faith alone”; if one fails to chant the Mystic Law which guarantees that “such a person assuredly and without doubt [will attain the p.60Buddha way],” then the Buddha’s power cannot reach one, and it will be impossible to scale the embankment of enlightenment." [Questions and Answers on Embracing the Lotus Sutra]
The Buddha by virtue of his limitless compassion leaves for us, the people of the Latter Age, the Great Medicine of his Supreme and Perfect Enlightenment so that we may gain the very same inconceivable field of cognition as he. All we have to do is take (chant and believe in) the medicine [Namu Myoho renge kyo] and by virtue of the vast merit power of the Law and Eternal Buddha, the power to perceive Supreme and Perfect Enlightenment is transferred to us. Another way to put it is that we are augmented by the Buddha's limitless Enlightenment, mercy, and teaching (Namu Myoho renge kyo).
To attempt to separate The Eternal Buddha Shakyamuni's Enlightenment from the Eternal Buddha Shakyamuni is as futile as attempting to separate carbon from diamond. Namu Myoho renge kyo is the essential element of the Eternal Buddha as carbon is the essential element of the diamond. Without Namu Myoho renge kyo there is no Eternal Buddha Shakyamuni as without carbon there is no diamond.
Similarly, just as there would be no proof of the unsurpassed utility and magnificent beauty possible with elemental carbon were it not for the diamond, there would be no proof of the supreme benefits of Namu Myoho renge kyo without the Eternal Buddha Shakyamuni. Certainly this newsgroup is not absolute proof of the supreme benefits of Namu Myoho renge kyo and not even Nichiren affords such absolute proof.
Nichiren wrote in the True Object of Worship in the section, The Pure Land of the Eternal Buddha:
"Now, when the Eternal Buddha was revealed in the essential section of the Lotus sutra, this world of endurance (Saha-World) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction, and emptiness. Sakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past, present, and future. All those who receive His guidance are one with this Eternal Buddha...."
And in the section, The Form of the true Object of Worship, he writes:
"The object of worship (honzon) at the scene of this transmission of "Namu Myo-ho-ren-ge-kyo" from the Eternal Buddha to his original disciples is: Suspended in the sky above the Eternal Buddha Sakyamuni's Saha-world is a stupa of treasures, in which Buddhas Sakyamuni and Taho sit to the left and right of "Myo-ho-ren-ge-kyo". They are waited on by four bodhisattvas such as Jogyo (Superior Practice)representing the original disciples of the Eternal Buddha called out from underground. Four more bodhisattvas including Manjusri and Maitreya, take lower seats as followers, other great and minor bodhisattvas---those converted by the Buddha in the theoretical section and those who came from other lands---resemble numerous people sitting on the ground and looking up at court nobles. also lined up on the ground are Buddhas in manifestation (funjin Buddhas) who gathered together from all the worlds in the universe in praise of the Buddha's preaching, representing provisional Buddhas in their respective lands.
The true object of worship (honzon) such as this was not revealed anywhere else by Sakyamuni Buddha during more than fifty years of His preaching in this life. Though He spent eight years preaching the Lotus Sutra, the scene was limited to the preaching in the sky above Mt. Sacred Eagle recounted in eight chapters, from the fifteenth to the twenty-second chapters.. During two milleniums after the death of Sakyamuni Buddha, the Ages of the True Dharma and the Imitative Dharma, some worshipped Sakyamuni Buddha accompanied by Kasyapa and Ananda as described in the Hinayana sutras; others worshipped Him accompanied by such bodhisattvas as Manjusri and Samantabhadra as he appeared in quasi-Mahayana sutras. the Nirvana Sutra, or the theoretical section of the Lotus Sutra.. Many wooden statues and portraits were made of Sakyamuni as He preached Hinayana or quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Duration of Life of the buddha" chapter of the lotus sutra were never made. Now in the beginning of the Latter Age of the Decadent Dharma, is it not the time that such statues and portraits are made?"
SGI doctrines are distorted and lead to delusion.
Buddhas as we are?
SGI member:
Pensive or melancholy feelings may arise within you as you note the hue of the clouds in the evening sky, or the pale light of the moon as night gives way to dawn. At these moments, and at any and all other times, you should think of your eternal life. Think of it in the late afternoon of a day colored by the blossoms of spring; think of it on the morning of a heavy snow fall. Remember it on an evening as you watch the winds drive tufts of clouds across the sky. An outgoing breath does not wait for the incoming one. You should not at any moment forget the Buddha’s merciful pledge, "I am always thinking of how to save all living beings." Nor should you abandon the Sutra that reads, "There is no being who cannot become a Buddha."
"Shakyamuni Buddha, our father and mother, who is endowed with the three virtues of sovereign, teacher and parent, is the very one who encourages us, the people driven out by all other Buddha, saying, "I alone can save them." The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of thousands of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha! (MW vol. 4, The Learned Doctor Shan-wu-wei)
We should examine to whom the Daishonin is speaking. Yasoboru was a Nembutsu believer before taking faith in the true Buddhism. The Daishonin probably felt that he had to break Yasoboru's attachment to something [another being] outside himself for his own salvation. Another example is the teaching to Abutsubo in On the Treasure Tower. The Hoon Sho, on the other hand, is one of the Daishonin's most important works. It was entrusted to Niko with Joken, Gijo, Dozen-bo, and all mankind, the recipients of this treatise.
"But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago, then the Bodhisattvas Nikko and Gakko, who attend the Buddha Yakushi of the eastern region, the Bodhisattvas Kannon and Seishi, who attend the Buddha Amida of the western region, along with the disciples of all the Buddhas of the worlds of the ten direction and the great bodhisattvas who are disciples of the Buddha Dainichi as they are shown in the Dainichi and Kongocho sutras --- all of these beings are disciples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, 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 from countless ages in the past, must likewise be disciples of Shakyamuni Buddha."
"We common mortals all have dwelt in the sea of suffering since time without beginning. But now that we have become votaries of the Lotus Sutra, we WILL (certain words capitalized for emphasis) without fail become Buddhas who are enlightened to the entity of body and mind which has existed since the infinite past. We WILL reveal the unchangeable nature innate within us, as well as the mystic wisdom which enables us to realize the mystic truth. We WILL enjoy a state of life as indestructible as a diamond. THEN how can we be in any way different from the Buddha who appeared from the sea? The Lord Shakyamuni, who declared, "I alone can save them," at a time even more distant than gohyaku jintengo, is none other than each of us. This is the teaching of ichinen sanzen expounded in the Lotus Sutra . Our Behavior is a personal demonstration of "I am here always, teaching the Law." Thus we are all entities embodying the supreme teaching of the Lotus Sutra and the august life of Shakyamuni Buddha, though ordinary people never realize this. This is the meaning of the passage in the Juryo chapter, ".....the deluded people cannot see me even when I am nearby." The difference between delusion and enlightenment is like the four different views of the grove of sal trees. Let it be known that the Buddha of ichinen sanzen is anyone in any of the ten worlds who manifests his inherent Buddha nature."
SGI member:
"Present within our lives is the Lord Shalyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining." (MW vol 1, The True Object of Worship, pg 65)
and
"The Lord Shakyamuni who declared 'I alone can save them,' at a time even more distant than gohyaku-jintengo, is none other than each of us." (MW vol 2, I2U Exile, pg 55)
So, since Shakyamuni, Nichiren and each of us are the same, then we must all be the eternal Buddha Shakyamuni. Then how can one deny that Nichiren is also the eternal, original Buddha? (And each of us too).
Reponse:
First of all, the happiest New Years to you and yours. Thank you so much for your question. I have pondered your question all day, chanted about it, and hope that I can answer it to your satisfaction.
Nichiren Daishonin stated: "If you confuse the general with the specific, even in the slightest, you will fail to attain Buddhahood."
The Daishonin states in the Gosho, Dialogue on the Way to Correctly Hold the Sublime Lotus Sutra (Ji Myo Hokke Mondo Sho)
"The Lotus Sutra teaches:
If, in the future, there should be in any world, a good son or good daughter having a pure heart and reverential belief, free from doubt, such a one shall not fall into hell or become a hungry spirit or animal, but shall be born, instead, into the presence of the Buddhas of the universe."
You should definitely understand and embrace this passage, expecting, in the next lifetime, to be born into the presence of the Buddhas.
If you find yourself at the foot of a high cliff and, unable to scale the bank, discover that someone has lowered a rope to pull you up and asks that you seize it, should you hesitate to grasp the rope because you doubt the strength of your rescuer or the security of the rope? If you refuse to take hold of the rope, how can you be lifted from the depths? If you place trust in the words of the rescuer and stretch out your hands to clasp the rope, then you may be pulled from the abyss.
So then, how can you be saved if you doubt the strength of the Buddha who declares: "I alone can save and protect you?" How can you be saved if you question the security of the rope of the Lotus Sutra that teaches: "Only with faith can you enter into Buddhahood?" The Sublime Dharma reveals that, "If you believe in, and devote yourself to this Law you will, without fail, create the destiny to become a Buddha." If you hesitate to chant the Daimoku of the Sublime Dharma, it will be impossible for you to reach the peak of the precipice of enlightenment. Those who refuse to believe this will fall into hell. Thus, the Sutra teaches: "Those who doubt and disbelieve this Sutra will fall into the evil paths."
How could you possibly spend your life in vain, after having received a human life which is so difficult to receive, after having encountered Buddhism which is so rare to encounter?
If all of your relatives depart from your native village, leaving the path to your home abandoned and overgrown, your eagerness to return there will wane. If a loved one cannot be depended upon, and refuses to make a vow together with you for the future, then your longing to see the loved one will naturally diminish.
Then why do people not visit the Pure Land of Eagle Peak, an easy place to reach, and much more wonderful than the mansions of nobility? Why do people not long to see the Buddha’s figure, who tenderly declares, "I am your Father?" This thought causes me such overwhelming grief that my heart aches within my chest and my sleeves are heavy with tears.
Pensive or melancholy feelings may arise within you as you note the hue of the clouds in the evening sky, or the pale light of the moon as night gives way to dawn. At these moments, and at any and all other times, you should think of your eternal life. Think of it in the late afternoon of a day colored by the blossoms of spring; think of it on the morning of a heavy snow fall. Remember it on an evening as you watch the winds drive tufts of clouds across the sky. An outgoing breath does not wait for the incoming one. You should not at any moment forget the Buddha’s merciful pledge, "I am always thinking of how to save all living beings." Nor should you abandon the Sutra that reads, "There is no being who cannot become a Buddha."
Yesterday became today and last year became this year, but can you be certain that you will see this year pass into the next? When we count the years that have passed since birth, we know exactly how long we have been living, but one is assured of not even one day more, nor of even a moment longer. Even with the knowledge that they may die at any moment, many people still are filled with self-conceit and stubbornly adhere to their own narrow ideas, or they foolishly waste themselves striving after fame and profit, neglecting to chant the Daimoku of the Sublime Law. It is truly lamentable that even though this Law allows anyone to realize Buddhahood, such people are unable to enter into the Buddha’s Path. How can the moon-light be reflected off the sleeve of a cold-hearted person?
As a life is nothing more than what exists in a single moment (Ichinen), the Buddha taught that it is a great benefit to believe in the Lotus Sutra and feel the joy of that belief for even a moment. If it were necessary to practice for even two or three moments to realize such joy, it would contradict the Buddha’s vow to allow all beings to enter, equally, the Buddha’s great wisdom, and therefore, it could not be the teaching to bring all beings to immediate enlightenment.
If a person is not in the seat of Eternal Tranquil Light, then any place will be full of agony. What pleasures can be enjoyed by those who are away from the home of true enlightenment?
I pray for you to cherish the Sublime Law, the Law of security in this life time and of wonderful existence in the next. Upholding the Sublime Law is the only real honor of this life time, the only genuine path guiding us into the next. Wholeheartedly chant Namu Myoho Renge Kyo yourself and teach it to others. To chant Namu Myoho Renge Kyo is the purpose of this human life and is the only support we can carry with us into the next.
Namu Myoho Renge Kyo.
Namu Myoho Renge Kyo.
Nichiren
It is a good thing not to doubt one's own power. It is a sublime thing not to doubt the power of the Eternal Buddha Shakyamuni and the Gohonzon.
Now, let us look at the first Gosho quote you posted:
"Present within our lives is the Lord Shakyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without beginning." (MW vol 1, The True Object of Worship, pg 65)
An alternative translation is as follows:
"...Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies he attained Buddhahood in the eternal past......(Kanjin Honzon Sho, translated by Kyotsu Hori P.94)
The Daishonin states in the Hoon Sho:
"Yet it was not I, Nichiren who made these important pronouncements. Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body. And at having personally experienced this I am beside myself with joy." (MW vol 3, Ibid, pg 171)
In The Supremacy of the Law he states:
"When I was about to be beheaded, the Lord Buddha Shakyamuni took my place." (MW vol 3, The Supremacy of the Law, pg 199).
These passages are not inconsistent with the passage you posted. When we practice correctly, the Buddha enters into our mind. The Eternal Shakyamuni entered into the minds of the Great Saints and Sages of Buddhism such as Buddhamitra, Nagarjuna, Kumarujiva, Nan Yueh, Tientai, Chang-an, Miao-le, and Saicho in order to correctly expound the Lotus Sutra. The Daishonin states in the Kanjin Honzon Sho:
"The Causal Practices and the Virtues of the Effect of Buddhahood of Lord Shakya are fully possesed in the Five characters "Myoho renge kyo." When we receive and keep these Five Characters, he spontaneously yields and cedes to us the merit of those causes and effects."(Kempon Hokke Seiten).
The second passage you posted reads:
"The Lord Shakyamuni who declared 'I alone can save them,' at a time even more distant than gohyaku-jintengo, is none other than each of us." (MW vol 2, I2U Exile, pg 55)
Let us contrast this with three passages from three other writings of Nichiren Daishonin
"Shakyamuni Buddha, our father and mother, who is endowed with the three virtues of sovereign, teacher and parent, is the very one who encourages us, the people driven out by all other Buddha, saying, "I alone can save them." The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of thousands of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha! (MW vol. 4, The Learned Doctor Shan-wu-wei)
"However, later seeking and entering the deep cave, you see a single hermitage. The voices of the reading and reciting of the Hokekyo echo against blue heaven and the words of discussing the doctrine of the One Vehicle are heard in the midst of the mountains. Informing [them, of your presence and requesting] admittance, you enter the chamber, place your mother's bones before the Master of Teachings Lord Shakya, cast your five limbs to the ground, press your palms together, and opening your two eyes, look up to the Holy Face: joy overflows your body and the pain of your heart suddenly ceases." (On Forgetting Ones Copy Of The Lotus Sutra, NOPPA Translation)
"........, I was banished to Ito in the province of Izu. Eventually, on the second day of the second month of the third year of Kocho(1263), the year with the cyclical sign mizonoto-i, I was pardoned and allowed to return. After that, I became more determined than ever to attain enlightenment and continued to speak out." (Repaying Debts of Gratitude, 1276)
The passage from the Izu exile teaches that we are the Eternal Buddha Shakyamuni ourselves. Nevertheless, the Daishonin qualifies this in the Hoon Sho, where he states, "I became more determined than ever to attain enlightenment". This is not the eternal nature of the enlightenment of the Original Buddha Shakya, the teacher of the Daishonin. The other two Gosho passages also give the impression that there is a distinction between the Eternal Shakyamuni and oneself. What are we to make of these seeming contradictions?
We should examine to whom the Daishonin is speaking. Yasoboru was a Nembutsu believer before taking faith in the true Buddhism. The Daishonin probably felt that he had to break Yasoboru's attachment to something [another being] outside himself for his own salvation. Another example is the teaching to Abutsubo in On the Treasure Tower. The Hoon Sho, on the other hand, is one of the Daishonin's most important works. It was entrusted to Niko with Joken, Gijo, Dozen-bo, and all mankind, the recipients of this treatise.
I think it would be wise to keep in mind that the Daishonin's teachings and understanding continued to develop throughout his life. Early on, before Tatsunokuchi and Sado. Nichiren Daishonin more fully embraced the principles of Original Enlightenment, that we are all Buddhas endowed with the Three Properties of the Buddha's life. Later, after Tatsunokuchi and during the Sado exile, he realized that it was only due to the Original Teacher, the Eternal Lord Buddha Shakyamuni's enlightenment, that we can experience the boundless joy and benefit of the Lotus Sutra. For example, in the Opening of the Eyes we read,
"But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago, then the Bodhisattvas Nikko and Gakko, who attend the Buddha Yakushi of the eastern region, the Bodhisattvas Kannon and Seishi, who attend the Buddha Amida of the western region, along with the disciples of all the Buddhas of the worlds of the ten direction and the great bodhisattvas who are disciples of the Buddha Dainichi as they are shown in the Dainichi and Kongocho sutras --- all of these beings are disciples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, 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 from countless ages in the past, must likewise be disciples of Shakyamuni Buddha."
Lastly, let us look carefully at the entire paragraph of the passage that you cite:
"We common mortals all have dwelt in the sea of suffering since time without beginning. But now that we have become votaries of the Lotus Sutra, we WILL (certain words capitalized for emphasis) without fail become Buddhas who are enlightened to the entity of body and mind which has existed since the infinite past. We WILL reveal the unchangeable nature innate within us, as well as the mystic wisdom which enables us to realize the mystic truth. We WILL enjoy a state of life as indestructible as a diamond. THEN how can we be in any way different from the Buddha who appeared from the sea? The Lord Shakyamuni, who declared, "I alone can save them," at a time even more distant than gohyaku jintengo, is none other than each of us. This is the teaching of ichinen sanzen expounded in the Lotus Sutra . Our Behavior is a personal demonstration of "I am here always, teaching the Law." Thus we are all entities embodying the supreme teaching of the Lotus Sutra and the august life of Shakyamuni Buddha, though ordinary people never realize this. This is the meaning of the passage in the Juryo chapter, ".....the deluded people cannot see me even when I am nearby." The difference between delusion and enlightenment is like the four different views of the grove of sal trees. Let it be known that the Buddha of ichinen sanzen is anyone in any of the ten worlds who manifests his inherent Buddha nature."
We see in this long paragraph that the Daishonin teaches that we will attain Buddhahood in the future. He then goes on to delineate who will go on to attain Buddhahood; those who embody the teachings of the Lotus Sutra and the "august life of Shakyamuni Buddha" will go on to attain Buddhahood. This excludes the SGI and NST members who have abandoned the Lotus Sutra and Lord Shakyamuni. He then goes on to restate his teachings of the difference between a Buddha and a common mortal; the common mortal is deluded while a Buddha is enlightened. He concludes this paragraph defining Buddha, " Let it be known that the Buddha of ichinen sanzen is anyone in any of the ten worlds who manifests his inherent Buddha nature."
Taking the paragraph in its entirety we must conclude that those who embrace the Lotus Sutra and embody the life of Shakyamuni Buddha will without fail reach the seat of enlightenment in the future.
Taking the paragraph in its entirety we must conclude that those who embrace the Lotus Sutra and embody the life of Shakyamuni Buddha will without fail reach the seat of enlightenment in the future.
The snippet you cite, can only be understood correctly taken in light of the above paragraph, the entire Izu Gosho, the Five Major Works and the entire body of the Daishonin's teachings (keeping in mind the question of the accuracy of the NSIC translation and remembering that this Gosho falls into the pre-Tatsunokuchi teachings). "A common mortal is a Buddha, and a Buddha a common mortal" when and only when certain criteria are met: Embodying the Lotus Sutra and Lord Shakyamuni and manifesting one's inherent Buddhahood completely (is no longer deluded). To interpret the Daishonin's teachings to mean that we are the Buddha just as we are is irrational, egotistical, and simplistic. If we look at the Fukyo chapter of the Lotus Sutra which the Daishonin embodied, we read, "I dare not slight you, because you are all to become Buddhas." No where, not in one place, does the Lotus Sutra state you are Buddhas just as you are. SGI doctrines are distorted and lead to delusion.
Kempon Hokke USA firsts...
The Kempon Hokke USA was the first English language Nichiren group to put a photograph of the DaiGohonzon on the internet that, for several years, many Nichiren Shoshu members denied was the DaiGohonzon.
The Kempon Hokke USA was the first to reveal on the internet that there are many dozens of forged writings of Nichiren.
The Kempon Hokke USA was the first on the internet to reveal the arguments against the authenticity of the DaiGohonzon presented in the book The Wooden Gohonzon is a Fabrication
The Kempon Hokke USA was the first on the internet to reveal that the so-called "unbroken" lineage of the Nichiren Shoshu has been broken many times.
The Kempon Hokke USA created the Google Newsgroup Nichiren Believers Unite, otherwise known as Alternate Religion Buddhism of Nichiren which had up to 300 posts per day.
The Kempon Hokke USA was the first to reveal excerpts from the SGI's Manual of Forced Conversion edited by Daisaku Ikeda.
The Kempon Hokke USA was the first internet group to make widely available copies of Nichiren inscribed Gohonzon.
The Kempon Hokke USA was the first to forcefully argue that Nichiren chanted Namu Myoho renge kyo, not Nam Myoho renge kyo.
The Kempon Hokke USA was the first to forcefully argue that Nichiren chanted Namu Myoho renge kyo, not Nam Myoho renge kyo.
Never Forget Department: KITANO MEMO
KITANO MEMO
SGI-EU Summit with General Secretary Kitano. 20/21-12-97 Villa Sachzen.
"After the last preparations were carried out re: the SGI-EU Directorate on 19/12/97, and the last participants of the "Summit" had arrived late evening, the meeting of those responsible for Europe began in the Rheinsaal of the "Villa Sachzen".
(Only) theme: The incidents connected with the Priests visits to Europe etc. First, extracts of the speech of SGI GD at the meeting of the representatives of the SGI in the Kansai Guidance Center on l4/11/97 were read out.
As reported, (by SGI-USA and SGI-Taiwan), the actions of the Nikken sect have become more dangerous and we must keep them under careful observation. You already know what is happening in Japan where the sect changed its statutes on the 29th September, (to make many SGI members uncertain or insecure). To enable the Nichiren Shoshu Temples to keep to these statutes, all are intensely involved in coercing the Soka Gakkai members to join them. They approach the members through the post or by telephone threatening them that they will be disqualified if they do not heal themselves.
Such incidents do not just happen by chance but have been carefully planned. Shinsho Abe, a son of Nikken and author of these incidents said: "It is important to carry out the fight against the Soka Gakkai for two months to achieve a Tozan membership of 100,000 people. We have altered the statute at this time as the preconditions of our fight".
We assume that this type of action is to be followed in every country. In fact, we have already received reports from the USA, Argentina, and Taiwan regarding letters and posters through which the members were to be convinced to become registered Temple members although, the final reason for doing so was not stated in them.
What we, at all costs, have to watch are the malicious strategies of the Nikken sect overseas. Initially, they target a member and organize a core group of about ten members as a "unit". Eventually, this becomes a basic group and this will be legally registered. Then the intrinsic members of the local management of the organization are taken over/replaced as we have seen in Panama.
Following this, Obayashi, who is the person responsible for Nichiren Shoshu overseas affairs, or a Priest of the Nikken sect, comes and takes over the Chairmanship. Next follows the building of a Temple which is also the house or home of the Priest. He then takes over responsibility for the planning and activities of the Temple members and the organization expands.
Mathematically viewed, the attack of the Nikken sect starts from point to line, from line to the lateral dimension, and from the two dimensional to the three dimensional. If one of us thinks: "It is better that he/she has joined the Nikken sect" or "In our country, we have no such problems" or "The Priest was here by coincidence", the sect will immediately attack us. As the Priests of the Nikken sect move about, evil seeds are sown everywhere.
In order to destroy the overseas strategies of the Nikken sect, I want to make a suggestion to all the representatives that we start a special SGI campaign against the Nikken sect starting today to last until the end of the Tozan of 100,000 people. During this period, Nikken will be in court on 22/12/97 and on 2/2/98. We should continue our fight during this period. Do you agree?
Before the beginning of our fight, I would like to confirm three points: Initially and especially we should be "pro-active", in other words, be informed of all the movements of the Nikken sect and apply a practical system of "counter-action". As you have already been informed, the SGI Strategy Dept. has been founded at the SGI-Head Office. In the past, the movements of the Nikken sect have been carefully monitored outside of Japan and in conjunction with the Bureau of the European Continent, counter- activities were instigated. Moreover, the Strategic Department has been provided to strengthen this system.
In several countries in which seminars about the Nikken sect were held, and guidance relevant to this was given, campaigns to win the members back were carried out. In addition, measures were taken against the Priests and Danto organizations. In those countries in which no measures were taken, I hope that a plan will be discussed according to the situation in that country. The SGI will do its utmost to support those countries and make available all the necessary information and publications. In each country, discussions will be held regarding the title of the Strategy Dept.
Secondly, we should exert ourselves and never be inattentive. Because the power of the Soka Gakkai is overwhelmingly strong and dominant in Japan, the members think one can easily deal with the Nikken sect and they don't take the situation seriously enough. Consequently, one does not know their precise strength. Going into detail, we found that it is not the Temples that are the places of the leading persons, but their homes.
They are constantly seeking ways to increase their sphere of influence. It is very dangerous to underestimate their influence and say: "Everything is OK here, up to now none of our members has resigned". The Nikken sect works like mad for shakubuku and their sphere of influence can increase even if we can't see anything.
Perhaps you think there is no Danto in your country. Although, in Sweden and in Mexico, Koreans from America and Mexicans have taken a leading role. Actually the Danto movement, the Danto organizations which are formed from ten or more members, were established without our knowing anything about it.
At all events, the Nikken sect concentrates its energies more and more on shakubuku for the services of the "Tozan of 100,000 people". If our attack is not strong enough, the strength of evil will destroy us. We must fight with all our strength because we must not allow the might of evil to show itself."
"I either preach my own body or preach the body of another or show my own body or show the body of another or show my own matter or show the matter of another." -- Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra
I either preach my own body
or preach the body of another or show my own body
or show the body of another or show my own matter
or show the matter of another. The various words I preach
are all true and not empty. What is the reason?
The Tathagata knows and sees the appearance
of the Three Worlds in accordance with reality:
there is no Birth-and-Death,
whether backsliding or emerging;
likewise there is neither existence in the world
nor extinction; they are not real; they are not void,
they are not thus; they are not different.
It is not as the Three Worlds
see the Three Worlds. In such a matter as this
the Tathagata sees clearly
and is without error. Because the various beings
have distinctions of various types of natures
and various types of recollections, I, desiring
to cause various good karmic roots to be produced
by means of considerable causalities,
parables, and words, preach various kinds of dharmas:
The work of the Buddha which I perform
I have never once abandoned even for a brief time.
Thus the time since I attained buddhahood
is very great, long and distant. My life is immeasurable
asemkheyas of kalpas
and I abide forever and am not extinguished.
Go ahead. Don't worry.. Be happy.
Nichiren bestowed more than one Gohonzon on several individuals. Don't worry. If you like the Gohonzon for the Transmission of the Dharma or the Shutei Gohonzon, and wish to chant to more than one Nichiren Gohonzon from time to time, go ahead.
The Lotus Sutra is the path wherein pain is termited
The living beings, ever tormented by pain,
Blind and without a guide,
Do not recognize the Path wherein pain is terminated,
Nor do they know enough to seek deliverance.
Throughout the long night of time they gain in evil destinies
And reduce the ranks of the gods.
From darkness proceeding to darkness,
They never hear the Buddha’s name.
Now that the Buddha has gained the supremely
Serene Dharma free of outflows,
We and the gods and men,
In order to gain the greatest advantage,
For this purpose, all bowing our heads,
Submit to the Supremely Venerable One. (LS, Chapter 7, pp. 133-134)
Blind and without a guide,
Do not recognize the Path wherein pain is terminated,
Nor do they know enough to seek deliverance.
Throughout the long night of time they gain in evil destinies
And reduce the ranks of the gods.
From darkness proceeding to darkness,
They never hear the Buddha’s name.
Now that the Buddha has gained the supremely
Serene Dharma free of outflows,
We and the gods and men,
In order to gain the greatest advantage,
For this purpose, all bowing our heads,
Submit to the Supremely Venerable One. (LS, Chapter 7, pp. 133-134)
Lets play the SGI/Nichiren Shoshu game, "He said, she said, Nichiren said".
"Nichiren said Lotus Sutra but means DaiGohonzon."
"Nichiren said Lord Shakyamuni Buddha but means DaiGohonzon."
"Nichiren said Lord Shakyamuni Buddha but means Nichiren."
"Nichiren said all believers but means the SGI."
"Nichiren said Lotus Sutra but means Namu Myoho renge kyo."
"Nichiren said all believers but means the High Priest of Nichiren Shoshu."
"Nichiren said the DaiGohonzon..."(even though he never once mentions the DaiGohonzon)
"Nichiren said the High Priest of True Buddhism...."(even though he never once mentions a High Priest of True Buddhism).
"Nichiren said the Buddha of Kuon Kanjo..."(even though he never once mentioned Kuon Ganjo).
"Nichiren said Shakyamuni Buddha but means Buddha-nature."
Who are the inheritors of the Law?
There was no face to face bestowal between Aryasimha and Nan-yueh, let alone between between Aryasimha and Tientai. There was no face to face bestowal between Tientai and Dengyo nor between Dengyo and Nichiren Daishonin. What characterizes and identifies these men as successors to the Buddha was their Enlightenment derived from the scrolls of the Lotus Sutra, not from a Shingon-like essence transferred from a living master in the seat of the Law to a disciple. The Transmission Through the Scrolls of the Sutra is another meaning of "follow the Law and not persons" and one of the pillars of Nichiren's teachings. At this time, only a handful of people faithfully practice this principle. Only those who believe in the Succession Through the Scrolls of the Sutra and the writings of Nichiren Daishonin are inheritors of the Law.
An example of a shamed SGI member
"Setting - SGI Study Meeting. Study of President Ikeda's "Lectures on Hoben and Juryo chapters of the Lotus Sutra"
Leader (starts the meeting): "OK, everybody. Everyone knows the "material" and I'm not going to spoon-feed you this "stuff". What do you want to talk about? Any experiences?"
Member 1: "I went to a meeting with the Japanese members. I was so!!!! encouraged by their life conditions. You can feel that they are so close to President Ikeda! I was so encouraged! I was so encouraged! I was so encouraged........."
Member 2: "I have an experience." (Talks about a problem with someone at work who is a "very bad person"). Somehow, experience includes mentioning "correct faith"
Member 3 (the "arrogant" one with an "attitude") jumps on that: "How would you define "correct faith"?
Leader (interjects): "You want a challenge? OK! OK! Who wants to respond to the challenge?"
Member 2: "well.... I guess it means believing in my Buddha Nature."
Leader (to member 3): "Now, are you satisfied?"
Member 3: No. Not really....w....
Leader (angrily): "Do you know the meaning of a crab leg in a vat of lacquer."
Member 3 (completely baffled by that expression): ?????
Study of the Lotus Sutra happily continues.....The meeting shifts into a discussion about the greatness of President Ikeda and SGI as the only person/organization on this planet that is fighting for World Peace. Everyone agrees, smiles and claps their hands. Member 3 is ashamed of himself for not being in unity." -- Bo Fugen
Love is caring enough to correct wrong thought.
According to Nichiren, how do we attain peace?
From On Establishing the Correct Teaching for the Peace of the Land:
Guest: “...Therefore one must first of all pray for the safety of the nation and then work to establish the Buddhist Law....”
The host said: “There is no doubt that I am the foolish one -- I would never dare claim to be wise. However, I would just like to quote a few passages from the scriptures.
Concerning the means for insuring order in the nation, there are numerous passages in both Buddhist and non-Buddhist text, and it would be difficult to cite them all here. Since taking up the study of Buddhism, however, I have frequently given thought to this matter, and it seems to me that prohibiting those who slander the Law and paying respect to monks who follow the Correct Way is the best way to assure stability within the nation and peace in the world at large.”
What a mistake it is to read the Rissho Ankoku Ron from the point of view of the Guest....peace first, Buddhism second. According to the sutras preached by the Buddha, this is not correct. Buddhism first, peace will result. As we read and re-read Chapter 13 of the Lotus Sutra we can come to understand the practice of “endurance”.
The Nirvana Sutra states: “'Kasho, it is because I was a defender of the True Law that I have now been able to attain this diamond-like body.... Men of devout faith, defenders of the True Law need not observe the five precepts or practice the rules of proper behavior...."
What need is there for me to add any further explanation? If we accept the words of the Lotus Sutra, then we must understand that slandering the Lotus Sutra is more serious than committing the five cardinal sins. Our role is not to be the “Nichiren Historical Preservation Society." Our role is to eliminate slander. Again, in the Rissho Ankoku Ron we read:
The host said: “You have clearly seen the passages from the sutras that I have cited, and yet you can ask a question like that! Are they beyond the power of your mind to comprehend? Or do you fail to understand the reasoning behind them? I certainly have no intention of censuring the sons of the Buddha. My only hatred is for the act of slandering the Law...”
“My only hatred is for the act of slandering the Law”.... those are the words of Nichiren and Shakyamuni Buddha.
“We cannot put out the fire of hate in the minds of those that slander the Law with more hate. We need to fight hate with love”. Love is caring enough to correct wrong thought.
We can only put out the fire of hate in those that slander the Law by stopping them from slandering the Law. Their anger and hate is a result of slander. Thinking like the host we need to spread Buddhism, then peace will follow. In letters to his disciples, Nichiren wrote that there was no longer time for peaceful persuasion (Shoju). Other beliefs must be directly confronted and shown to be lacking. People will be driven by the fear of slandering the Lotus Sutra through the principle of cause and effect or by "what comes around goes around".
We cannot create peace by being “peaceful”. We can only create peace by stopping slander. If peace could be achieved by simply being “peaceful”, then we should revert back to observing the Five Precepts and striving for “arhatship” (sainthood), something that was only practical in the Former Day [Hinayana or period of the Agamas]. “Peace” means “no slander against the Law”.
A critic of such “shakubuku” tactics said the following: “I want to study Buddhism but I don’t want to hear about the errors of Taisekeji, so please don't contact me.” That’s like saying, “I want to study medicine, but I don’t want to learn all about the nasty diseases and their symptoms! I’ll just learn about the human body, but not about the sicknesses that destroy the body”.
Therefore, it’s a dangerous strategy to accept all people and their principles as a measure of our Buddhist compassion. “Accepting everyone” means that we must sacrifice those principles that set Nichiren Buddhism apart from all other forms of Buddhism and all other religions. “Accepting everyone” sounds good but it goes against the very traditions that make Nichiren Buddhism so strict. Nichiren himself is still the outstanding practitioner of the Lotus Sutra in the time of Mappo and his example must continue to be the high standard that we strive to emulate. Nichiren’s “rough ways” and his uncompromising method of propagation, even in the face of social rebuke and persecution, is the same practice today as it was when he was alive. If anything, people and circumstances have becomes even more polluted. The practice of rebuking slander and censuring those who slander the Law is unchanged.
Regarding post, How dare they brainwash the children
https://www.youtube.com/watch?v=i36pwEAVA0E
Of course they deleted the video. More determined than ever to reveal their scurrilous nature, I am determined to download any incriminating videos in the future.
Lets discuss SGI's and Komeito's relationship and their support of martial legislation
Many men and organizations have talked the talk of peace but their actions belie their words. We should discuss SGI's and New Komeito's relationships with Mitsubichi Heavy Industrials [Defense], New Komeito's role in the lifting of Japan's arms export ban, its support of the State Secret's Law, and its support for revision of Article 9 of the Japanese constitution.
I will never yield!
"Whether tempted by good or threatened by evil, if one casts aside the Lotus Sutra, one destines oneself for hell. Here I will make a great vow. Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu—whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield! All other troubles are no more to me than dust before the wind."
More proof the Ongi Kuden is a forgery
In the Ongi Kuden we read:
The teachings of the Lotus Sutra, the Five Major Works, and the entire body of Nichiren’s writings contradict the Ongi Kuden. Who are we to believe? The SGI who says the profound principles of Buddhism are to be found in the Ongi Kuden or the Kempon Hokke who says the Ongi Kuden is a cunning expedient invented by the Nichiren Shoshu to promote their heretical brand of Buddhism? You would be wise to adopt our criteria and the Nichiren Gohonzon that contains the power of the Buddha.
“This Myoho-renge-kyo (Lotus Sutra) is not Shakyamuni’s Mystic Law, because at the time this chapter was preached, he had already entrusted it to Bodhisattva Jogyo.” (Gosho, p. 1783)
In the Kanjin Honzon Sho (The True Object of Worship), the most important writing of Nichiren Daishonin, we read,
“Having thus manifested the ten divine powers, Sakyamuni Buddha transmitted the five charecters of Myo, Ho, Ren, Ge, and Kyo to the original disciples since the eternal past, who had sprung up from under ground.” Kanjin Honzon Sho, pp 122 to 140, NOPPA 1991.
and in the Lotus Sutra we read:
“At that time the Buddha spoke to Superior Practices and the others in the great assembly of bodhisattvas, saying: “The supernatural powers of the Buddhas, as you have seen, are immeasurable, boundless, inconceivable. If in the process of entrusting this sutra (Myoho renge kyo) to others I were to employ these supernatural powers for a measurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to describe the benefits of the sutra, I could never finish doing so. To put it briefly, all the doctrines possessed by the Thus Come One, the storehouse of all the secret essentials of the Thus Come One – all these are proclaimed, revealed, and clearly expounded in this sutra.”(Myoho renge kyo). (Lotus Sutra Chapter 21)
You can read more about this in: “Some Disputed Writings in the Nichiren Corpus” by Jacqueline Stone. John Petry has summarized some of the salient points [edited]:
1).The Ongi Kuden is not in Nikko’s hand nor is it ever mentioned (“again”) by him. There is no authentic seal of Nichiren (colophon) except for a later legendary accretion referencing a serpent who was to have appeared to Nichiren and Nikko as he was lecturing on the Devedatta Chapter.
2). It is supposed to be based on the Chu Hokkekyo, the authentic Annotated Lotus Sutra of Nichiren, the original copy exists on Mt. Minobu. The problem is it doesn’t conform well to it. Only 23 passages of the 133 passages from the Chu Hokekyo appear in the Ongi Kuden.
3). No mention of the Ongi Kuden or the Ongi Kikagaki occurs before Nitcho’s Keiun Sho in 1503. These were competing texts used by opposing sides in the Nichiren ichi-shoretsu debates (the harmony of the 28 chapters of the Lotus Sutra versus the superiority of the essential teachings debate), held at this time. “Dueling Oral Teachings”
4). The Ongi Kuden mirrors the writings of the Tendai sect. They employ the Tendai sect formulations of Kanjin style interpretations of “progression” and “resemblance and reversal” to represent concepts found commonly in Chuko Tendai (original enlightenment) doctrine. These conflict with the authenticated writings of Nichiren, most notably, the Kanjin Honzon Sho, as seen above.
5). The text contains comments regarding events that did not exist at the time of the supposed lectures:
A). For example the Ongi Kuden refers to the “six senior disciples” but Nichiren did not designate these six senior disciples until a few days before his death, some years later
B). According to scholars and priests of the orthodox sects, it refers to Nichiren as the “eminent founder,” a term which did not come into usage until well after Nichiren and Nikko died.
C). The text of the Ongi Kuden also refers to a document which was written some 13 years after Nichiren’s death, the “K’o-chu” which is a Yuan-dynasty commentary on the Lotus Sutra by Hsu Hsing-shan dated Yuan-chen 1 (1295).
D). Finally the date it was supposedly approved by Nichiren (who then affixed his seal), is the first month of the first year of Koan but the era changed its name from Kenji to Koan on the 29th day of the second month. There was no first month of Koan.
E). Additionally during the time the lectures supposedly took place and Nikko was supposedly transcribing them, he was not at Minobu where the lectures were held. He was in the Fuji area on a shakabuku campaign.
6). John Petry wrote: “The Nichiren Shoshu has pointed to a reference in another writing in a text by a Fuji school priest in the 1600′s referencing the existence of a transcript of lectures given by Nichiren in his life time but there is nothing in that reference to indicate what document he is referring to or even whether it was simply a copy of the Ongi Kuden or the Onko Kikigaki which were known to exist at right around 1500.”
7). Nichiren disparaged oral teachings. Since the core Taisekaji doctrines can not be found in the authentic Gosho, the Oral Teachings as well as many forged Gosho were invented by them. [above 7 points paraphrased by John Petry]
Here are the words of Nichiren, from Repaying Debts of Gratitude, on the Secret Dharma of the Object of Worship:
“The first is the object of worship (honzon). All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shayamuni (Original and eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon)…”
Then again in the True Object of Worship, we read:
“Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future.”
In the “Senji Sho”, Nichiren says, regarding his ability to have made his predicition about the Mongol invasion:
“It was not I, Nichiren, who made these three important predicitions. I believe it was solely the spirit of Shakyamuni Buddha, entering my body, who made them.”
“The number of such quotations number in the hundreds and they are all in Nichiren hand. Nowhere does Nichiren ever make the claim that he is the Original and Eternal Buddha. For this reason, the Taisekiji Gosho Zenshu has added exerpts from the 16th century “Ongi Kuden” to make this claim. They also lump the questionable Gosho with the authentic Gosho, unlike the Showa Tehon, in order to confuse the believers. However, the Ongi Kuden and many forged Nichiren Shoshu Gosho, like the Dai-gohonzon, only appears hundreds of years after the death of Nichiren and the other six disciples, including Nikko. Taisekiji has invented a new religion, created in the later Muromachi period (15th to 17th centuries) but has taken Nichiren’s name for the sake of credibility. Little of its “theology” can be found in the original writings of Nichiren or his immediate disciples. The Dai-Gohonzon is a later invention, the Nichiren-is-True-Buddha is a later invention (Nichigen’s theory). Many words and phrases the SGI and Nichiren Shoshu utilize (the so-called “buzz words” such as, “The Mystic Law of the Universe”, “getting in harmony with the universe”,”hosshaku kempon”, ‘Esho Funi”) mostly derive from “chuko tendai” original enlightenment jargon from the Muramachi period in Japan. Let’s go back to Nichiren himself. There is no honest alternative
The only part of the Ongi Kuden of any worth are the first few sentences of the Introduction and Preface:
“Namu derives from Sanskrit, and here [in Japan] it is rendered as kimyo , meaning ‘to devote one’s life.’ This means to devote one’s life to the Person and the Law. Devotion to the Law means to devote one’s life to the Lotus Sutra. Devotion to the Person means to devote one’s life to Shakyamuni.”
The SGI’s doctrines and religious worldview derive principally from the Ongi Kuden, the Shoho Jisso Sho [The True Aspect of all Phenomena], the writings of Nichikan Shonin, Josei Toda and Daisaku Ikeda. I have already demonstrated that the Soka Gakkai confuses the general with the specific, that the Ongi Kuden should be read in light of the Lotus Sutra [not the Lotus Sutra in light of the Ongi Kuden], in light of the Five Major Writings of Nichiren Daishonin, and in light of the entire body of writings of Nichiren Daishonin.
The teachings of the Lotus Sutra, the Five Major Works, and the entire body of Nichiren’s writings contradict the Ongi Kuden. Who are we to believe? The SGI who says the profound principles of Buddhism are to be found in the Ongi Kuden or the Kempon Hokke who says the Ongi Kuden is a cunning expedient invented by the Nichiren Shoshu to promote their heretical brand of Buddhism? You would be wise to adopt our criteria and the Nichiren Gohonzon that contains the power of the Buddha.
Does that which accords with our mind (the Ongi Kuden) deserve our praise while that which accords with mind of the Buddha (the Lotus Sutra, the Opening of the Eyes, and the True Object of Worship) deserve our censure?
In the first part of this commentary, we proved that the Ongi Kuden is a forgery. In light of this, one must be very careful coming to any conclusions whatsoever regarding the utility of the Ongi Kuden.
In the first part of this commentary, we proved that the Ongi Kuden is a forgery. In light of this, one must be very careful coming to any conclusions whatsoever regarding the utility of the Ongi Kuden.
Are you an SGI "Nichiren" Buddhist? If so, Say it...
"I was born as the son of the one buddha, Shakyamuni, and I serve the king of the scriptures, the Lotus Sutra -- Nichiren (MW, Vol. II, p. 30)
SGI-UK and Manchester Buddhists state on their website:
SGI-UK and Manchester Buddhists
https://manchesterbuddhistconvention.wordpress.com/ state on their website:
"One Root many Branches"
https://manchesterbuddhistconvention.wordpress.com/ state on their website:
"One Root many Branches"
Nichren writes on the other hand:
"Immediately he vowed to do something about the situation, saying, “Because the people of Japan are all patrons of those who are slandering the correct teaching, the nation will surely fall into chaos.” He thereupon expressed his criticisms of the six schools, but when he did so, the great scholars of the six schools and the seven major temples of Nara rose up in anger and flocked to the capital, until the nation was in an uproar.
These men of the six schools and seven major temples were filled with the most intense animosity toward Saichō. But as it happened, on the nineteenth day of the first month in the twenty-first year of the Enryaku era (802), Emperor Kammu paid a visit to the temple called Takao-dera, and he summoned fourteen eminent priests—namely, Zengi, Shōyū, Hōki, Chōnin, Kengyoku, Ampuku, Gonsō, Shūen, Jikō, Gen’yō, Saikō, Dōshō, Kōshō, and Kambin—to come to the temple and debate with Saichō.
These various men of the Flower Garland, Three Treatises, Dharma Characteristics, and other schools expounded the teachings of the founders of their respective schools just as they had learned them. But the Honorable Saichō took notes on each point put forward by the men of the six schools and criticized it in the light of the Lotus Sutra, the works of T’ien-t’ai, or other sutras and treatises. His opponents were unable to say a word in reply, their mouths as incapable of speech as if they were noses.
The emperor was astounded and questioned Saichō in detail on various points. Thereafter he handed down an edict criticizing the fourteen men who had opposed Saichō.
They in turn submitted a memorial acknowledging their defeat and apologizing, in which they said, “We, students of the seven major temples and six schools, . . . have for the first time understood the ultimate truth.”
They also said, “In the two hundred or more years since Prince Shōtoku spread the Buddhist teachings in this country, a great many sutras and treatises have been lectured upon, and their principles have been widely argued, but until now, many doubts still remained to be settled. Moreover, the lofty and perfect doctrine of the Lotus Sutra had not yet been properly explained and made known.”
They also said, “Now at last the dispute that has continued so long between the Three Treatises and Dharma Characteristics schools has been resolved as dramatically as though ice had melted. The truth has been made abundantly clear, as though clouds and mist had parted toreveal the light of the sun, moon, and stars.”
The Reverend Saichō, in his appraisal of the teachings of his fourteen opponents, wrote as follows: “You each lecture upon the single scripture [of your own school], and though you sound the drums of the teachings within the deep valleys, both lecturers and hearers continue to go astray on the paths of the three vehicles. Though you fly the banners of doctrine from lofty peaks, and both teachers and disciples have broken free from the bonds of the threefold world, you still persist on the road of the enlightenment that takes countless kalpas to achieve, and confuse the three kinds of carts with the great white ox cart outside the gate.34 How could you possibly attain the first stage of security and reach perfect enlightenment in this world that is like a house on fire?”
The two court officials [Wake no] Hiroyo and Matsuna [the brothers who were present at the debate] commented as follows: “Through Nan-yüeh, the wonderful Law of Eagle Peak was made known, and through T’ien-t’ai, the wonderful enlightenment of Mount Ta-su was opened up. But one regrets that the single vehicle of the Lotus is impeded by provisional teachings, and one grieves that the unification of the three truths has yet to be made manifest.”
The fourteen priests commented as follows: “Zengi and the others of our group have met with great good fortune because of karmic bonds and have been privileged to hear these extraordinary words. Were it not for some profound karmic tie, how could we p.704have been born in this sacred age?”
These fourteen men had in the past transmitted the teachings of the various Chinese and Japanese patriarchs of their respective schools such as Fa-tsang and Shinjō of the Flower Garland school, Chia-hsiang andKanroku of the Three Treatises school, Tz’u-en and Dōshō of theDharma Characteristics school, or Tao-hsüan and Ganjin of the Precepts school. Thus, although the vessel in which the water of the doctrine was contained had changed from generation to generation, the water remained the same.
But now these fourteen men abandoned the erroneous doctrines that they had previously held, and embraced the teachings of the Lotus Sutra as expounded by Saichō, the Great Teacher Dengyō. Therefore, how could anyone in later times assert that the Flower Garland, Wisdom, or Profound Secrets Sutra surpasses the Lotus Sutra?"
The Ongi Kuden [Record of the Orally Transmitted Teachings] versus Nichiren Daishonin a top 3 post
The Ongi Kuden is the purported Record of the Orally Transmitted Teachings of Nichiren Daishonin. Chapter 16 is the most important chapter because it corresponds to Chapter 16 of the Lotus Sutra, the most important chapter of the the Lotus Sutra. It is a controversial and disputed writing held in high esteem by the Soka Gakkai. Are the doctrines contained within the Ongi Kuden consonent with teachings of the Lotus Sutra, the Five Major Writings of Nichiren and the entire body of Nichiren's writings? Is the Ongi Kuden shallow or profound? Does it accord with the mind of the Buddha? I hope to answer these questions.
Ongi Kuden:
16: The Life Span of the Buddha [Nyorai Juryo]
"The Juryo chapter reveals the original life of all beings in the ten worlds. This chapter is called the essential teaching or hommon because it is the gateway to eternity. (Gosho Zenshu p. 799)
Namu Myoho Renge Kyo Nyorai Juryo-hon; for Nichiren, it is the title of this chapter that is the important teaching. The title of this chapter represents an essential principle applicable to Nichiren. This was transferred [to Bodhisattva Fukyo] in the Jinriki Chapter. Nyorai, in the broadest sense, means Shakyamuni and all the Buddhas in the universe and throughout the three existences of life, but in its strictest sense, it means only the True Buddha who possesses the three attributes of life. Now I, Nichiren and my disciples mean to say that Nyorai, in its broadest sense, indicates all humanity but, in a stricter sense, it stands for my disciples and believers." (Gosho Zenshu p. 752)
Nichiren's disciple:
Is the True Buddha Nichiren and his disciples or the Buddha who taught Nichiren and the disciples in the remote past, bestowing upon them the Five Characters of Myoho renge kyo at the Ceremony in the Air? The concept of the general and the specific will be brought up again and again to show that the author of the Ongi Kuden misunderstood the Lotus Sutra and the teachings of Nichiren Daishonin. The passage above is not only a teaching of the Ongi Kuden but a teachings of the Fuji sect, particularly a teaching of the Soka Gakkai.
Nichiren, on the other hand, states in the Essentials for Attaining Buddhahood:
"The Lotus Sutra states that Bodhisattva Superior Practices and the others will appear in the first five hundred years of the Latter Day of the Law to propagate the five characters, the embodiment of the two elements of reality and wisdom. The sutra makes this perfectly clear. Who could possibly dispute it? I, Nichiren, am neither Bodhisattva Superior Practices nor his envoy, but I precede them, spreading the five characters to prepare the way. Bodhisattva Superior Practices received the water of the wisdom of the Mystic Law from the Thus Come One Shakyamuni and causes it to flow into the wasteland of the people’s lives in the evil world of the latter age. This is the function of wisdom. Shakyamuni Buddha transferred this teaching to Bodhisattva Superior Practices, and now Nichiren propagates it in Japan. With regard to the transfer of teachings, it is divided into two categories: general and specific. If you confuse the general with the specific even in the slightest, you will never be able to attain Buddhahood and will wander in suffering through endless transmigrations of births and deaths."
He spends the rest of this writing explaining this passage and concludes:
"The sutra states, “Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers,”and “If one stays close to the teachers of the Law, one will speedily gain the bodhisattva way. By following and learning from these teachers one will see Buddhas as numerous as Ganges sands.” A commentary says, “Originally one followed this Buddha and for the first time conceived the desire to seek the way. And by following this Buddha again, one will reach the stage where there is no retrogression.” Another commentary says, “In the beginning one followed this Buddha or bodhisattva and formed a bond with him, and so it will be through this Buddha or bodhisattva that one will attain one’s goal." Above all, be sure to follow your original teacher so that you are able to attain Buddhahood. Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent. Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates on the ear.” But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field. If you deviate from these principles, not even I can save you in your next life."
Nichiren's disciple:
Nichiren is crystal clear and the teaching in The Essentials For Attaining Buddhahood accords with the Lotus Sutra and the teachings in the Five Major Works. Are we to believe the Ongi Kuden or the Lotus Sutra, the Opening of the Eyes, the True Object of Worship, and The Essentials for Attaining Buddhahood?
These passages of The Essentials For Attaining Buddhahood are antithetical to the opening passage of the Ongi Kuden. Who are we to believe? The SGI who says the profound principles of Buddhism are to be found in the Ongi Kuden or the disciples and believers of Nichiren who says the Ongi Kuden is a cunning expedient invented by the Nichiren Shoshu to promote their heretical brand of Buddhism? You would be wise to adopt the criteria of the disciples and believers of Nichiren and the Nichiren Gohonzon that is indeed sublime.
Ongi Kuden:
The sutra states, "We will believe and accept the Buddha's words." (LS p. 224, 3LS p. 249)
The Buddha endowed with the three enlightened properties, eternally, is the votary of the Lotus Sutra in the Latter Day of the Law. His honorific name is Nam Myoho Renge Kyo. This forms the basis for the Three Great Secret Laws in the Juryo Chapter. The three enlightened properties are attained through a single character. This is 'believe.' Therefore, the sutra states 'We will believe and accept the Buddha's words.' You should fix your mind upon the two characters 'believe' and 'accept.' The Buddha endowed with the three properties, eternally, is the votary of the Lotus Sutra in Mappo. His honorific name is Nam Myoho Renge Kyo. This forms the basis for the Three Great Secret Laws in the Juryo Chapter. (Gosho Zenshu p. 752)
Nichiren's disciple:
The Three Enlightened Properties are the Three Buddha Bodies. In Nichiren Lotus Sutra Buddhism (not SGI or Taisekaji pseudo-Buddhism), the Jewel of the Buddha and the Secret Law of the Object of Worship is Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. The Jewel and Secret Law of the Law is Namu Myoho renge kyo. The Jewel of the Sangha are the disciples and believers of Nichiren Daishonin while the secret Law of the Sanctuary is wherever the Law is preached and wherever the Eternal Buddha resides. The Ongi Kuden teaches (above) that Nichiren and his disciples correspond to the entirety of the Three Jewels. This is equivalent to the Tibetian Vajrayana teachings that the Lama encompasses the Three Jewels. The Ongi Kuden is mistaken, Taisekeji is mistaken. Is there any wonder that Daisaku Ikeda and the High Priests of Taisekaji would have made their advent in the SGI and the Nichiren Shoshu, these "Lamas" of Nichiren Lotus Sutra Buddhism.
Nichiren teaches:
"Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies. Therefore, even Universal Worthy and Manjushri were hardly able to expound so much as a single phrase or verse of it. How much more difficult then must it be for us, who are no more than ordinary people living in this latter age, to embrace even one or two words of this sutra!" (The Blessings of the Lotus Sutra)
and
"...The “Life Span” chapter reads, “It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.” The Shakyamuni Buddha within our lives is the eternal Buddha since time without beginning, who obtained the three bodies more than numberless major world system dust particle kalpas ago..."
Nichiren's disciple:
Please note, the above passage doesn't say "the votaries or common mortals within the life of Shakyamuni Buddha". It says, "Shakyamuni Buddha within our lives." The Ongi Kuden and the SGI confuse the general with the specific. Specifically, Shakyamuni is the Original Buddha from time withut beginning. Generally, his Original Disciples, the Bodhisattvas of the Earth, function as the Buddha in this Latter age as envoys of the Thus Come One Shakyamuni Buddha.
Ongi Kuden:
"You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." (LS p. 225, 3LS p. 249)
The countless entities in the three thousand worlds, which are undergoing the process of birth, life, change, and extinction, are embodiments of [these] transcendental powers. As for 'transcendental powers,' the actions that are carried out instant by instant, motion by motion by us, the living beings, are called 'transcendental powers.' Apart from attaining Buddhahood, there are no 'secret' or 'transcendental powers.' In the final analysis, the five characters of Myoho Renge Kyo are synonymous with the phrase 'the Thus Come One's secret and transcendental powers.' (Gosho Zenshu p. 753)
The sutra states, "But good men, it has been immeasurable boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood." (LS p. 225, 3LS p. 250)
'I' [in the above passage] refers to Shakyamuni, who attained enlightenment in the remote past. However, according to the actual meaning of this [Juryo] chapter, 'I' represents all living beings in the universe. The Ten Worlds are each indicated by 'I.' 'In fact' means establishing that these are the Buddhas inherently endowed with the three eternal properties, this is the meaning of 'fact.' 'Attained' means to open. All phenomena of the universe are 'opened' to reveal them as the Buddha inherently endowed with the three eternal properties. Being awakened to this is called 'Buddhahood.' As for 'since' [irai] 'I' indicates the past, and 'rai,' the future. This passage is saying that the Buddhahood 'I in fact attained' is immeasurable and boundless in both the past and future. This [passage further] indicates the hundred realms, thousand factors and the three thousand realms in a single thought-moment. As for the two words 'hundreds' and 'thousands,' 'hundreds' means indicates the hundred realms and thousands is the thousand realms. These are practically the single thought-moment being three thousand realms in actuality. (Gosho Zenshu p. 753)
Nichiren's disciple:
Once again we see in all its ignominy, the east is west, up is down, black is white, teachings of the Ongi Kuden adopted or created by Taisekaji. "I" specifically refers to Shakyamuni Buddha and generally to us, not the other way around. The Taisekaji teachings are those of arrogant licentiousness that is so appealing to the people of the Latter Day, those people thrown out by all the other Buddhas. Unfilial sons can not succeed their father Those who would depose their father from his rightful place, can not be counted as the Buddha's successors.
Ongi Kuden:
Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are the main subjects of the Juryo chapter. In general, bodhisattvas taught by the Buddha, in his provisional aspect, cannot uphold this chapter. For them, the theoretical teaching is primary and the essential teaching secondary, while for us the essential teaching is primary and the theoretical teaching is secondary."
Nichiren's disciple:
The main subject of the Juryo Chapter is The Father of the World, the one who saves his children from the various sufferings and travails, the Skillful Physician who cures his children with the medicine of Namu Myoho renge kyo, Shakyamuni Buddha. The children are not the main subject. It is not we who save our father. It is only by accepting and acknowledging the medicine (Law) and our father (Buddha) that we become equal to him. It is not by accepting the medicine and then turning around and declaring that it was our medicine all along and we, in fact, pounded and sifted and gave the medicine to our father. Why would anyone teach that it is we who endowed Shakyamuni Buddha with the Three Properties of the Buddha's life? To what purpose does it serve, if not to trivialize the accomplishments of our father, Shakyamuni Buddha? Nichiren says unfilial sons do not inherit the lands and riches of the father. This is the reason the Nichiren Shoshu and SGI members remain unenlightened worldlings. They are those without gratitude for their father, or those with misplaced gratitude to Daisaku Ikeda and the High Priests of Taisekaji, or those who follow the person and not the Law.
The Ongi Kuden continues:
"Even so, this chapter is not the essential teaching for the Latter Day of the Law. The reason is that this chapter confers the benefit of [reaping the harvest of] emancipation for those who lived in Shakyamuni's lifetime, while only the five characters sow the seed [of Buddhahood] for those who would come in the future, that is, at the present time. This being the case, the Buddha's lifetime was the age for the benefits of [the harvest of] emancipation, while the last age is the time for sowing the seed. In the Latter Day of the Law, sowing the seed is the basis. Nichiren and his disciples, who chant the Daimoku, are the parents of mankind because they save them from the hell of incessant suffering." (Gosho Zenshu p. 753)
Nichiren's disciple:
This is a restatement of the teachings in the True Object of Worship:
"It is stated in the tenth chapter of the Lotus Sutra, 'The Teacher of the Dharma': 'This sutra has aroused much hatred and jealousy even in 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': 'Taho Buddha and the 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 (the Buddha's) intention to keep on spreading the dharma forever.'You may find similar statements in the thirteen chapter, 'Encouragement for Upholding this Sutra', and fourteenth chapter, 'Peaceful Practices'. They show that the theoretical section of the Lotus Sutra is directed to those in the beginning of the Latter Age.
The essential section of the Lotus Sutra 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 sutras from the Lotus Sutra preached by the sixteenth prince of Daitsuchisho Buddha in 3,000 dust particle kalpa in the past to all those preached by Sakyamuni in his life before the Lotus Sutra and the theoretical section of the Lotus Sutra. Finally the essential section of the Lotus Sutra 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 prologue, the main discourse, and the epilogue, was preached for those people in the beginning of the Latter Age of the Decadent Dharma. The teaching of the essential section during the lifetime of Sakyamuni 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, 'Duration of the Life of the Buddha', with half a chapter each preceding and following it, the latter is solely embodied in the five characters of Myo, Ho, Ren, Ge, and Kyo, the title of the Lotus Sutra." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) pp 120 - 122;
What was referred to by Nichiren as "the teaching for attaining enlightenment" [ Buddhism of the Harvest] is Shakyamuni Buddha teaching the Essential Section of the Lotus Sutra during his lifetime. In this age we also only rely on the Lotus Sutra (Myoho renge kyo) but the faith, practice, and propagation in the differs from that of the Buddha during his lifetime. We rely on the Daimoku transmitted by the Buddha to the Bodhisattvas of the Earth who are to propagate the Lotus Sutra in this age. In Chapter 15 of the Lotus Sutra, the various provisional Bodhisattvas from this and other worlds ask to expound the Lotus Sutra. However, the Buddha rejects their offer.
Nichiren, referencing Tien-tai, discusses this rejection: "After all, Sakyamuni Buddha could not reveal his innermost enlightenment, or the great dharma hidden in the lines of the Duration of the Life of the Buddha Chapter to those great bodhisattvas from other worlds who had been guided by the teaching of the theoretical section." Kanjin Honzon Sho, Nichiren Shu (NOPPA 1991) p 126; MW 173.
Nichiren continues,
"Lands at the beginning of the Latter Age slander the true dharma and those who live there have poor capacity for comprehension and faith in Buddhism. Therefore, instead of relying on Buddhas from other worlds, the Buddha called out great bodhisattvas from underground to entrust them with the task of transmitting the five characters of Myo, Ho, Ren, Ge, and Kyo, the essence of the Duration of the Life of the Buddha chapter, to the people in this world. It meant also that those guided by the teaching of the theoretical section were not the original disciples of Sakyamuni Buddha." True Object of Worship Shu (NOPPA 1991) p 126; MW 173.
"Having thus manifested the ten divine powers, Sakyamuni Buddha transmitted the five characters of Myo, Ho, Ren, Ge, and Kyo to the original disciples of the Buddha since the eternal past, who had sprung up from underground." True Object of Worship (NOPPA 1991) p 140; MW 176
The meaning of the Buddhism of the Harvest and the Buddhism of the Sowing, is not that there are two different Buddhisms or two different Buddhas. This age, however, is for sowing the seed of Buddhahood, not harvesting the seed.
Ongi Kuden:
The sutra states, "The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb and flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse." (LS p. 226)
'Thus Come One' indicates all living beings of the threefold world. When one observes these beings through the eye of the Juryo chapter, we can perceive these beings in the ten worlds exactly as they are, in their original state. The 'true aspect of the threefold world' are birth, old age, sickness, and death. When one sees these as birth and death that are originally inherent, then 'there...is no birth or death.' Since there is neither birth nor death, neither is there withdrawal or emergence. Yet this does not negate the cycle of birth and death. Regarding life and death with abhorrence and trying to separate oneself from them is delusion, corresponding to the notion that Buddhahood is acquired. To clearly perceive life, and death, as life's innate workings, is called awakening and corresponds to inherent or total enlightenment. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo awaken to the ebb and flow of birth and death as the innate workings of life that is eternal. (Gosho Zenshu p. 754)
Nichiren's disciple:
The Ongi Kuden states,"'Thus Come One' indicates all living beings of the threefold world." No distinction between Enlightened and the deluded beings is made. I challenge my readers to find a similar passage in the Lotus Sutra or any authentic writing of Nichiren Daishonin. Only the Ongi Kuden possesses such a passage. The closest Nichiren comes in his authenticated writings is found in Letter to Matsuno (Fourteen Slanders),
"Bodhisattva Never Disparaging of old said that all people have the Buddha nature and that, if they embrace the Lotus Sutra, they will never fail to attain Buddhahood. He further stated that to slight a person is to slight the Buddha himself."
Does the teaching in Letter to Matsuno mean that there is no difference between a Buddha and a common mortal or does it teach that we should treat all beings impartially?
Nichiren says in the True Aspect of All Phenomena: "A Buddha displays the form of a Buddha, and a common mortal, that of a common mortal." In Letter to Horen he writes, “If one can uphold this [sutra], one will be upholding the Buddha’s body.". In the Selection of the Time we read, “Great Man” is one of the titles of a Buddha.". On Attainng Buddhahood in this Lifetime reads, "The difference lies solely in the good or evil of our minds.". In Conversations Between a Sage and an Unenlighted Man Nichiren teaches:
“These various sutras expound partial truths such as ‘the mind itself is the Buddha, and the Buddha is none other than the mind.’ The Zen followers have allowed themselves to be led astray by one or two such sentences and phrases, failing to inquire whether they represent the Mahayana or the Hinayana, the provisional teachings or the true teaching, the doctrines that reveal the truth or the doctrines that conceal it. They merely advance the principle of nonduality without understanding the principle of duality, and commit an act of great arrogance, claiming that they themselves are equal to the Buddha. They are following in the tracks of the Great Arrogant Brahman of India and imitating the old ways of the Meditation Master San- chieh of China. But we should recall that the Great Arrogant Brahman, while still alive, fell into the hell of incessant suffering, and that San-chieh, after he died, turned into a huge snake. How frightful, how frightful indeed!'"
We should be very careful in interpreting or even believing the Ongi Kuden when it says,"'Thus Come One' indicates all living beings of the threefold world.". Nichiren writes, “Knowledge without faith” describes those who are knowledgeable about the Buddhist doctrines but have no faith. These people will never attain Buddhahood."(Letter to Nikke). Over and over Nichiren talks about those who fail to attain Buddhahood or those who will attain Buddhahood only after countless kalpas. But In the Ongi Kuden we read, "Thus come one indicates all living beings in the threefold world". Of what purpose is Buddhism if we are all Buddhas as we are?
The Ongi Kuden continues:
"In this passage, 'no' and 'is' and 'birth' and 'death' and 'withdrawal' and 'emergence' and 'being in the world' and 'passing into extinction' are all behavior which is inherent and constantly abides. 'No' means that there exists nothing apart from the Ten Worlds being all simultaneously the behavior of Myoho Renge Kyo. 'Is' means that hell, just as it is, is the entire essence of the Mystic Law, which inherently contains the Ten Worlds. As for 'birth,' since this is the birth inherent in the Mystic Law, it accords with conditions, and since 'death' is the death revealed in fathoming the Juryo Chapter, the world of Buddhahood is simultaneously all true reality. (Gosho Zenshu p. 754)
Because of 'withdrawal,' there is passing into 'extinction,' because of 'emergence,' there is 'being in the world.' This being the case, 'non-being,' 'death,' 'withdrawal' and 'extinction' denotes non-substantiality [ku], 'being' 'life,' 'appearance' and existence denotes temporary existence [ke] and the reality of the Buddha's life denotes the Middle Way. 'No,' 'death,' 'withdrawal,' and 'extinction' represented the transcendent bliss body [property of wisdom or hoshin] body. 'Is,' 'birth,' 'emergence,' and 'being in this world' represent the uncreated manifestation body [property of action or ojin] and 'the Thus Come One in accordance with reality' indicates the original entity of the Law [hosshin]. These three bodies [properties] are inherent in one's person. This is also the meaning of 'One's own body being precisely three bodies is called secret, and three bodies being precisely one body is hidden.' And this being the case, the original three bodies [properties] of the Buddha who, being the Buddha of the entity of all sentient beings embodying the Mystic Law, consists of the disciples and laity of Nichiren, because they hold [this Buddha's] honorific title: Namu Myoho Renge Kyo. (Gosho Zenshu p. 754)
Nichiren's disciple:
These last two paragraphs are the Lotus Sutra's teachings of relative monism. As long as it is understood that "[this Buddha's]" refers to the Master of Teachings Lord Shakyamuni Buddha of the Original Doctrine, this teaching is in accord with the Lotus Sutra. Here we see that the author has reversed himself and dropped his earlier assertion that the Thus Come One is "all sentient beings" (absolute monism). The Ongi Kuden is inconsistant from beginning to end, unlike the Five Major Works or the vast body of Nichiren's authenticated writings. Taken on its own merit, the Ongi Kuden confounds rather than clarifies the teachings.
The next 21 passages are omitted because they are not controverted. The following two passages however, reverses all the good discourses of the previous 21 passages.
Ongi Kuden
" The original entity [of this Buddha] is the originally inherent forms and aspects of [all living beings of ] the ten worlds. His commitments are what [these beings of] the ten worlds hold. His seed is the single character 'faith,' that is, Nam Myoho Renge Kyo just as it is. [Again,] his commitment is the palms [gassho] placed together [as in chanting the Daimoku] This should be kept secret and not told to others."
"The sutra states, "I am the father of this world, saving those who suffer and are afflicted." (LS p. 231, 3LS p. 256)
Nichiren's disciple:
The statement, " his commitment is the palms [gassho] placed together [as in chanting the Daimoku] This should be kept secret and not told to others.", in the context of the passage, that asserts that we are the entities of the Buddha (rather than he being the entity of the beings of the Nine Realms), is not consonant with the teachings of the Lotus Sutra and the Buddha. The additions of the phrase, "I am the father of this world, saving those who are suffering and afflicted.", adds salt to the wound because it implies that it is we, rather than Shakyamuni Buddha, who is the father of this world. This is not found in any other writing, save for The inauthentic True Aspect of All Phenomena.
In the Entity of the Mystic Law, Nichiren writes,
"In essence, the entity of Myoho renge kyo is the physical body that the disciples and followers of Nichiren who believe in the Lotus Sutra received from their fathers and mothers at birth. Such persons who honestly discard expedient means, put faith in the Lotus Sutra alone and chant Namu Myoho renge kyo, will transform the three paths of earthly desires, karma and suffering into the three virtues of the Dharma body, wisdom and emancipation.
"The threefold contemplation and the Three Truths will immediately become manifest in their minds, and the place where they live will become the Land of Eternally Tranquil Light. The Buddha who is the entity of Myoho renge kyo, of the Juryo chapter of the essential teaching, who is both inhabiting subject and inhabited realm, life and environment, body and mind, entity and function, the Buddha eternally endowed with the three bodies---he is to be found in the disciples and followers of Nichiren. Such persons embody the the true entity of Myoho renge kyo; these are the meritorious workings that the spontaneous transcendental powers inherent in it display. could anyone venture to doubt it? Indeed it cannot be doubted!" (Entity of the Mystic Law, pg.64)
This is the general concept of the disciples and believers of Nichiren) but the Ongi Kuden asserts it is the specific concept (see paragraph one of the Ongi Kuden above. Nichiren clarifies this matter on pg. 67 - 68 of the Entity of the Mystic Law :
"Question: Since the beginning of the kalpa of continuance, has anyone become enlightened to the lotus that is the entity of the MysticLaw?
Answer: Shakyamuni Buddha became enlightened to this lotusthat is the entity of the Mystic Law numberless major world system dust particle kalpas in the past, and in age after age and lifetime after lifetime, declared that he had attained the way and revealed the fundamental principle he had realized with his enlightened wisdom.
In our present world as well, he appeared in the kingdom of Magadha in central India, intending to reveal this lotus of the Mystic Law. But the people lacked the proper capacity, and the time was not right. Therefore, he drew distinctions regarding this lotus of the singleLaw and expounded it as three kinds of flowers, delivering to the people the provisional teachings of the three vehicles. For over forty years he guided and led them with these temporary teachings according to their capacities. During this period, because the capacities of the people he addressed were so varied, he bestowed upon them the various flowers and plants of the provisional teachings, but he never spoke of Myoho-renge. That is why, in the Immeasurable Meanings Sutra, the Buddha said: “In the past I sat upright in the place of meditation [for six years] under the bodhi tree [and was able to gain supreme perfect enlightenment . . . But] in these more than forty years, I have not yet revealed the truth.”
But when he preached the Lotus Sutra, he cast aside the various plants and flowers of the Hinayana doctrines and the provisional teachings, which correspond to the expedient means of the four flavors and three teachings, and explained the unique doctrine of Myoho-renge. When he opened the three figurative lotuses to reveal the single lotus of Myoho-renge, the people of the provisional teachings with their four flavors and three teachings were able to gain the lotus of the first of the ten stages of security. Not until he revealed the lotus of “opening the near and revealing the distant” were they able to obtain the lotus of the highest result, advancing to the second stage of security, the third stage of security, the tenth stage, the stage of near-perfect enlightenment, and finally, the highest stage of perfect enlightenment.
Thus, specifically, Buddha Shakyamuni is the Entity of the Mystic Law and Nichiren and his disciples, generally. "If you confuse the general with the specific even in the slightest, you will fail to attain Buddhahood" (Nichiren). Please read the following passages of the Ongi Kuden with this in mind.
The Ongi Kuden now reverses itself:
'I' indicates Shakyamuni Buddha, the father of all people. The Lotus Sutra expounds the three virtues of sovereign, teacher and parent in terms of both the Buddha and the sutra. First, in terms of the Buddha, the three virtues of the Buddha of the theoretical teaching are expressed in this passage "But now this threefold world is all my domain, and the living beings in it are all my children." (LS p. 69) (Gosho Zenshu p. 757)
And then, speaking generally,
As for the three virtues expounded in terms of the sutra, the phrase 'king of the sutras' signifies the virtue of sovereign, the passage 'this sutra can save all people' represents the virtue of teacher. The phrase "like Brahma who is the father of all living beings" (LS p. 286) indicates the virtue of parent. Now Nichiren and his disciples who chant Nam Myoho Renge Kyo are the father of all living beings, for we save them from the torments of the hell of incessant suffering. The Nirvana Sutra states, "The varied sufferings of all living beings- all these the Thus Come One experiences as his own sufferings." And, Nichiren declares that the varied sufferings of living beings are those of Nichiren. (Gosho Zenshu p. 757-58)
Here the Ongi Kuden is speaking specifically:
The three virtues of the Buddha of the essential teaching are described as follows: the virtue of sovereign is indicated by the passage "This my land remains safe and tranquil." The virtue of teacher in the passage "Constantly have I taught the Law," and the virtue of parent in the passage "I am the father of this world." (LS p. 229-30) The Great Teacher Miao-lo of China states in his commentary that anyone who does not understand the text of the Juryo Chapter is no more than a beast who has no understanding of the debt of gratitude one owes to sovereign, teacher and parent. (Gosho Zenshu p. 758)
The sutra states, "For if they see me constantly, arrogance and selfishness arise in their minds." (LS p. 231, 3LS p. 256)
Abandoning themselves to the five desires is another name for slander of the Law. (Gosho Zenshu p. 758)
The sutra states, "Always I am aware of which living beings practice the Way, and which do not." (LS p. 232, 3LS p. 256)
'Practice the Way' indicates those in the four noble world [from Learning to Buddhahood], and 'not practicing the Way' indicates those in the lower six worlds. Further, [among the lower six worlds] 'practice the Way' signifies those in the worlds of Anger, Humanity and Heaven, while 'not practicing the Way' signifies the three evil paths of Hell, Hunger and Animality. In the final analysis, in the Latter Day of the Law, the votaries of the Lotus Sutra are 'practicing the Way' while slanderers are not. The 'Way' [for persons in the Latter Day] is the Lotus Sutra. T'ien-t'ai states, 'the Buddhist Way specifically means this sutra.' Now Nichiren and his disciples, who chant Nam Myoho Renge Kyo, are practicing the Way, and those who do not chant are not. (Gosho Zenshu p. 758)
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)
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)
Nichiren's disciple:
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)
Nichiren's disciple:
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.
Nichiren writes:
"According to the Nirvana Sutra, the Buddha emitted a radiant light that illuminated the hells underground and revealed that not a single offender remained there. This was because they had all achieved Buddhahood through the “Life Span” chapter of the Lotus Sutra. What a pity, however, that the icchantikas, or persons of incorrigible disbelief, who had slandered the correct teaching, were found to have been detained there by the wardens of hell. They proliferated until they became the people of Japan today."
I would interpret this to mean the icchantikas of the Soka Gakkai and the Nichiren Shoshu priests and believers.
"The saha world Shakyamuni Buddha revealed in the “Life Span” chapter is the eternal pure land, impervious to the three calamities and to the cycle of the four kalpas..." (True Object of Worship).
Here again we see it was Shakyamuni who revealed not only his immeasureable lifespan but that of his land. We didn't reveal our immeasureable lifespan or our land to Shakyamuni Buddha as the ingrates of the Soka Gakkai would have us believe. I can not forcefully enough denounce them.
The Gohonzon is the image of Shakyamuni Buddha of the Life Span Chapter of the Lotus Sutra not the image of Daisaku Ikeda, your Chapter Chief or the High Priest of Nichiren Shoshu. We inherited the teachings from Shakyamuni Buddha. He did not inherit the teachings from us:
"The Great Teacher T’ien-t’ai Chih- che gave three reasons for Shakyamuni’s stopping the bodhisattvas, and three more for his summoning the Bodhisattvas of the Earth. Essentially, the great bodhisattvas taught by the Buddha in his transient status and the great bodhisattvas who gathered from the other worlds were not qualified to inherit the “Life Span” chapter that reveals the eternal Buddha’s inner truth. At the dawn of the Latter Day evil people who slander the correct teaching would fill the land, so Shakyamuni Buddha rejected the pledge of these bodhisattvas and instead summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the “Life Span” chapter, for the enlightenment of all beings in the land of Jambudvipa. The bodhisattvas taught by the Buddha in his transient status were also unqualified because they had not been the disciples of Shakyamuni Buddha since the time he had first set his mind on and attained enlightenment in the remote past. The Great Teacher T’ien-t’ai states, “[The Buddha said of the Bodhisattvas of the Earth,] ‘These are my disciples, destined to propagate my Law.’ ” Miao-lo says, “The children propagate the Law of the father, and this benefits the world.”71 The Supplement to “The Words and Phrases of the Lotus Sutra” states, “The Law embodied therein [in the Lotus Sutra] is the Law that was realized countless kalpas in the past, and therefore it was entrusted to persons who had been the Buddha’s disciples from countless kalpas in the past.” (True Object of Worship)
"Again, in the second volume it says, “I am the only person who can rescue and protect others.” And it speaks of “desiring only to accept and embrace the sutra of the great vehicle and not accepting a single verse of the other sutras.” These passages mean that only Shakyamuni Buddha can save and protect all living beings, and that one should wish to accept and uphold only the Lotus Sutra, and never even a verse from any other sutra." (Embracing the Lotus Sutra)
It doesn't say to embrace the Ongi Kuden Sutra.
"Question: Nonetheless, I urge you to answer. Unless you do, you will be guilty of the fault of greed and stinginess.
Answer: Then since I have no choice, I will try to give you a brief explanation. The “Teacher of the Law” chapter states, “[Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world], how much more will this be so after his passing?” The “Life Span” chapter states, “I will leave this good medicine here.” The “Distinctions in Benefits” chapter speaks of “the evil age of the Latter Day of the Law.” The “Medicine King” chapter says, “In the last five-hundred-year period you must spread it [the Lotus Sutra] abroad widely throughout Jambudvipa.” A passage in the Nirvana Sutra reads, “Suppose that a couple has seven children, one of whom falls ill. Though the parents love all their children equally, they worry most about the sick child.”
With the clear mirror of these passages one can guess the Buddha’s intent. They show that the Buddha did not appear for the sake of those present during the eight years when he revealed the Lotus Sutra at Eagle Peak, but for those who would come after him in the Former, Middle, and Latter Days of the Law. His advent was specifically for people like us, those living in the beginning of the Latter Day, not for those who lived in the two thousand years of the Former and Middle Days. “The sick child” mentioned in the Nirvana Sutra represents those who slander the Lotus Sutra after the Buddha’s passing. The Buddha will now “leave this good medicine here” especially for those who, the sutra says, though the medicine is of excellent color and fragrance, do not perceive it as good." (True Object of Worship)
The Buddha Shakyamuni's intent, not our intent. "I', Shakyamuni Buddha leave this good medicine here, not "I", my boddhi, nor "I" Daisaku Ikeda, nor even "I", Nichiren.
Nichiren writes:
Next, the teaching of the “Life Span” chapter is what I, Nichiren, personally depend on. Although T’ien-t’ai and Dengyo also understood it in a general way, they never put it into words or proclaimed it. The same is true of Nagarjuna and Vasubandhu. The verse section of the chapter states, “. . . singlemindedly desiring to see the Buddha, not hesitating even if it costs them their lives.” As a result of this passage, I have revealed the Buddhahood in my own life. The reason is that it is this sutra passage that has enabled me to embody the Three Great Secret Laws, or the reality of three thousand realms in a single moment of life, that is found in the “Life Span” chapter. But keep this secret, keep it secret." (Letter to Gijo-bo)
"As a result of this passage" preached by Shakyamuni Buddha, Nichiren obtained Buddhahood. Nothing that Nichiren preached, let alone Daisaku Ikeda, enabled Shakyamuni to attain Buddhahood. How could it, Shakyamuni and not Nichiren Shonin or Daisaku ikeda is the Original Eternal Buddha.
"During his first forty and more years of teaching, Shakyamuni Buddha kept secret the five characters of Myoho-renge-kyo. Not only that, he still remained silent concerning them when he preached the first fourteen chapters of the Lotus Sutra, which comprise the theoretical teaching. It was only with the “Life Span” chapter that he spoke openly regarding the two characters of renge, which [represent the five characters of Myoho-renge-kyo and] indicate the true effect and the true cause.3 The Buddha did not entrust these five characters to Manjushri, Universal Worthy, Maitreya, Medicine King, or the others of their group. Instead he summoned forth the bodhisattvas Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices and their followers from the great earth of Tranquil Light and transferred the five characters to them." (Rebuking Slander of the Law)
Rebuking the SGI and Nichiren Shoshu slander of the Law is the practice of the disciples and believers of Nichire as distasteful as it may be. We do this for the sake of the people and the future generations so that they may not veer from the path of the Master of Teachings and Nichiren Daishonin.
"Shakyamuni Buddha, the lord of teachings, treasured this Gohonzon in his heart for numberless major world system dust particle kalpas, and even after he appeared in this world, he did not expound it until more than forty years after his first preaching. Even in the Lotus Sutra he did not allude to it in the earlier chapters of the theoretical teaching. He began things in the “Treasure Tower” chapter, he revealed it in the “Life Span” chapter, and he brought things to a close in the “Supernatural Powers” and “Entrustment” chapters." (Reply to Niiama)
Neither David Kasahara nor Guy McCloskey revealed the Gohonzon. Shakyamuni Buddha not only expounded Namu Myoho renge kyo but revealed the Gohonzon.
"In your declaration regarding sutra readings, you state: “From the morning when my compassionate father closed his eyes to the thirteenth anniversary of his passing, I have recited the verse section of the ‘Life Span’ chapter before Shakyamuni Thus Come One and have transferred the merits to the departed.”(Letter to Horen)
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)
Nichiren disciple:
"Pu-k’ung makes a number of other errors as well. Thus, in his translation The Rules of Rituals Based on the Lotus Sutra, which deals with the Lotus Sutra, he defines the Buddha of the “Life Span” chapter as the Buddha Amida, an obvious and glaring mistake. He also claims that the “Dharani” chapter of the Lotus Sutra should follow immediately after the “Supernatural Powers” chapter and that the “Entrustment” chapter should come at the very end, views that are not even worth discussing.' (The Selection of the Time)
The Soka Gakkai makes an equally glaring mistake in taking the above passage of the Ongi Kuden (general teaching) as the specific teaching, asserting that Nichiren and his disciples are the Buddha of the Juryo Chapter. How can the Treasure of the Sangha be confused with the treasure of the Buddha? Only in the topsy turvy worlds of the Soka Gakkai and the Nichiren Shoshu.
“...If there are those who possess differing ideas concerning the three treasures, then truly you should know that these people can no longer hope to take refuge in, or rely upon, the three pure treasures. They will never gain benefit from any of the precepts, and in the end, they will fail to obtain the fruits of the voicehearer, the cause-awakened one, or the bodhisattva.” This passage is clearly referring to [the essential point of ] the “Life Span” chapter of the Lotus Sutra..." (The Third Doctrine)
"The Great Teacher T’ien-t’ai, who was present on Eagle Peak when the Lotus Sutra was preached and heard it in person, writes, “The word ‘this’ [of ‘This is what I heard’] indicates the essence of a doctrine heard from the Buddha.” And the Great Teacher Chang-an writes, “The transcriber [Chang-an] comments on T’ien-t’ai’s explanation of the title of the Lotus Sutra, saying, ‘Hence [his explanation of the title in] the preface conveys the profound meaning of the sutra. The profound meaning indicates the heart of the text.’ ” (Repaying Debts of Gratitude)
"Heard from the Buddha' not Ikeda, Greg Martin, Nichinyo, or Nichikan.
Nichiren admonishes those like Kobo who call Shakyamuni Buddha of the Lifespan Chapter an ordinary person:
"In his Precious Key to the Secret Treasury he claims that the Shakyamuni Buddha of the ‘Life Span’ chapter of the Lotus Sutra is an ordinary person, and in his Comparison of Exoteric and Esoteric Buddhism he calls the Great Teacher T’ien-t’ai a thief." (Actions of the Votary of the Lotus Sutra)
"The Great Teacher Kobo of Japan states, “The Lotus Sutra is inferior even to the Flower Garland Sutra, and so of course it cannot compare with the Mahavairochana Sutra.”4 He also says: “The Lotus Sutra was preached by Shakyamuni, while the Mahavairochana Sutra was preached by the Thus Come One Mahavairochana. These sutras were thus taught by two different Buddhas. In addition, the Thus Come One Shakyamuni is a mere messenger of the Thus Come One Mahavairochana. He preached the exoteric doctrines, which represent no more than the first step toward the esoteric doctrines.” And again he states: “The Buddha of the ‘Life Span’ chapter, which is the heart of the Lotus Sutra, is a Buddha in terms of the exoteric teachings; but from the point of view of the esoteric teachings, he is no more than a common mortal who is bound by and entangled in illusions and desire.” Letter to Shomitsu-bo
The Soka Gakkai and the Ongi Kuden teach the same thing. "The Buddha of the Juryo Chapter, the Thus Come One, is "I, oneself", the common mortal entangled with the delusions of thoughts and desires who endowed Shakyamuni Buddha with the Three Properties."
I now admonish The Soka Gakkai as Nichiren Daishonin admonished Kobo (see the last two paragraphs of Part 1)
"In the entire land of Jambudvipa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the “Life Span” chapter of the Lotus Sutra." (The Unmatched Blessings of the Law)
Please note it doesn't say an "image of Daisaku Ikeda, Guy McClowsky, or Danny Nagashima."
The Ongi Kuden concludes:
The culmination of this chapter is the attainment of Buddhahood in the remote past. 'Far distant past' means unmoving, uncreated in its original state. All in all, the ultimate [teaching] of the Juryo chapter does not lie in subjugating delusions one-by-one in order to attain enlightenment. You should realize that [the Juryo Chapter's] significance is to gain enlightenment as you are, remaining as the entity of a common mortal. (Gosho Zenshu p. 759)
Let us never forget the Original Father, Teacher, and Sovereign, Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra, without whom we could never attain Buddhahood."
Nichiren Disciple:
It would seem that in the very last sentence the author of this treatise became remorseful, so , in one final act of repentance, he reverses himself and expounds the True Teachings. I pray that the Soka Gakkai and the Nichiren Shoshu keep this in mind the next time they say, "Shakyamini Buddha and the Lotus Sutra have lost their power in Mappo."