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Thursday, October 19, 2017

Monism the reality...relative monism the practice to comprehend reality.

Sitting in Gassho with deep gratitude to Buddha Shakyamuni Buddha and Nichiren Daishonin as we chant Namu Myoho renge kyo to the Gohonzon, we realize that we ourselves are the Three Bodied Tathagata of the 16th Chapter of the Lotus Sutra.

Why the emphasis on personal guidance in the Ikeda cult?

One reason for the emphasis on personal guidance is that SGI members do not have a valid Gohonzon. Therefore, they have no way to tap into the guidance and encouragement of the Original Buddha Shakyamuni, Nichiren Daishonin, and the Law. Another reason is to create uniformity in thinking and behavior. Still another reason is that the SGI needs to reinforce the SGI way since not ALL their teachings are found in the authenticated writings let alone the Lotus Sutra and Five Major Writings of Nichiren. Lastly, it is the honey for the unpaid senior leader bees to feel important [power] since they aren't paid for their hard work.

Reverend Sorin Yasuhara on the difference between Hongaku [Original Enlightenment] and Hongaku Shiso [Medieval Tendai Original Enlightenment]

Many Nichiren Sects and Scholars mistake Hongaku for Hongaku Shiso

"Needless to say, the explanation I wrote about Hongaku and Shigaku have nothing to do with the ideology of Hongaku of Medieval Tendai, which teaches that we need not practice because everyone is already enlightened."

Hongaku and Shigaku

Hongaku means original enlightenment, Shigaku means the attainment ofenlightenment. To explain the meaning, between Hongaku and Shigaku, there, are some parables. For one example, a man is in a dark room with furniture, but he can not see and make use of anything inside theroom because it is dark. However, when once he turns on the light, he is able to see the furniture clearly in the room. In this situation, the furniture was there from the beginning, however, he sees it only after he turns on the light. It is not that the furniture suddenly appeared, the furniture was always there. It was just that he could not see it... The fact that the furniture was there from the beginning stands for the "Hongaku." And turning on the light and being able to see the furniture stands for the "Shigaku."

Another example, there was a blind man. He could see nothing. One day an excellent doctor came to see him and had an operation on his eyes. As a result, the doctor opened his eyes and he is then able to see the sun and the moon. As we know, the sun and the moon were originally there (Hongaku). But he saw them for the first time when his eyes were cured (Shigaku).Therefore, when one attains enlightenment (Shigaku), they never fail to attain the original enlightenment (Hongaku). And it is not until when one has Shigaku, that he becomes aware of Hongaku (Oh! Everything is originally in the enlightened state!!).

So, until the time we have Shigaku, we should make use of our power of belief that this world is in reality the Buddha's Pure Land. Nichiren Daishonin said in his writings named "Junyoze, no koto": On Dreams and Waking Reality; after cleaning off the deluded thought and view, then you will see that everywhere in the dharma world is the, Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment (Hongaku) possessing the three bodies in-one."

Note. The parables regarding "Hongaku and Shigaku' are from the Mahaparinirvana-Sutra (pp.522-523, Vol- 2) which Rev. Honda cited in his book along with "Junyoze no koto."

Regarding my last letter about Hongaku and Shigaku Other schools of Nichiren say that the Jumonryu is using forgeries to support our view, and Rev. Honda would be rolling over in his grave" Does the word "forgery"indicate " Junyoze no koto' , this Gosho is one of Roku-nai Goshos, so it should be considered as a genuine Gosho. I think the attitude of discarding every Gosho that contradicts one's own opinion would prevent one from understanding properly Nichiren Buddhism. Moreover, I was surprised to hear the name of Rev. Honda. mentioned, because the answer note I wrote about Hongaku and Shigaku was what I studied from Rev. Honda's book named "Daizokyo Yogi" (a commentary on the essential point of the Buddhist Canon), which consists of thick eleven volumes, and Rev. Honda preaches about Hongaku and Shigaku in PP35-37 of its fourth volume, where Rev .Honda himself cites the very same part of "Junyoze no koto" that I translated and wrote about on another occassion. So that is of course no problem.

Incidentally, I have obtained almost all the books of Rev. Honda, and Studied them. So I want to say that people should not have a false or fixed idea on the teachings of the Jumonryu, the Bukkoku Hokke Kai or true Buddhism. Needless to say, the explanation I wrote about Hongaku and Shigaku have nothing to do with the Ideology of Hongaku of middle-oldT'ien-T'al, which teaches that we need not practice because everyone is already enlightened.

Let s think more like a Buddhist.

Contending with each other over whether a cone is round or triangle is nonsense. If our one eye and another engaged in a controversy over their views, it would be ridiculous.or if someone seriously had a tug of war with his one hand and another, it would seem very strange. Buddhism is not to be a fool, Enlightenment is to understand consistently what seems a contradiction at a glance to us worldly beings. Buddhism teaches us that it is A at one time, but another time it teaches it is B. Both A and B are the true aspects of the reality, but People tend to think A and B are not compatible because of their habitual flat thinking, Buddhism expects us to grow up toward the third dimension. In other words, we are apt to be a 'Tanbankan' (a foolish trainee) who is carrying a board on his shoulder and can see only one side of the way, then falls into a ditch a last. So Buddhism suggests Tanbankans to put such a board down from our shoulder (this is the Shakubuku), but Tanbankans would not easily stop disputing with each other (they think such a disputing is Shakubuku, but it isn't). If we do not care about this point, Nichiren's Buddhism will be a supplier of endless disputing as if disputing is the only work for the Nichiren Buddhists.

Hongaku Shigaku what is the difference?

Some of the other Nichiren schools and scholars think -Junyoze no Koto" is a forgery... But teachers of Jumonryu (followers of Nichiju) do not. Rev. Honda used this Gosho to support his view not only in -Daizokyo yogi- but also even in -Hokekyo Kogi" ("Lectures on the Lotus Sutra") the copy of which stated he had in his last note. Also Rev, Honda put this Gosho into his "Seigoroku- (analects of sacred words). Moreover. another famous teacher of Jumonryu, Rev. Nisshi Nakagawa also put this Gosho into his "Seigoroku' (analects of sacred words). I think the reason why other's insists that this Gosho is a forgery is that it upsets their biased view on Nichiren's Buddhism. It is a matter of course that this Gosho, and all Goshos listed on the "Roku Nai" do not bother the correct view of Jumonryu at all. Sects who dispute this original list "Roku Nai" dated exatly after St. Nichirens death, either have dicarded goshos or have added goshos from or too this ORIGINAL LIST; one only need simple logic to see clear in this instance...When one goes back to Nichiren's teachingsas did our orthodox founder Nichiju Daishoshi one may accept Nichiren'steaching exactly as they are!

Moreover, many Nichiren scholars and sects bring forward the so-called "Hongaku shiso" (ideology of Hongaku) and refutes it citing Rev. Honda's words in -Hokekyo kogi-, with which he thinks it a refutation to my last note regarding "Hongaku and Shigaku." And they hate Hongaku monism and thinks Hongaku monism is not the view of Jumonryu (followers of Nichiju),

I agree with them on the point that "Hongaku shiso- is wrong. But it is totally beside the mark to refute us with refuting "Hongaku shiso". Because the, term " Hongaku-itself never mean nor imply the "Hongaku shiso"- People misunderstand to take the term "Hongaku" immediately as "Hongaku shiso." This is the most critical and fundamental error in theirview, as I explained before, the term "Hongaku" only means the "Original Enlightenment." This, as everyone can see, very easily, is what is preached in the Honmon (Original Doctrine), especially in the Chapter 16 "Measure of life". On the other hand, in the Shakumon (Manifestation Doctrine) it preaches on the basis of "Shigaku" (Attainment of enlightenment).

Therefore, needless to say, the subject of "Hongaku and Shigaki" is parallel to the subject of "Honmon and Shakumon." If I add a little more explanation here, in the Shakumon there is a matter of attaining" but in the Honmom there is no such a matter because Honmon is the view or world which is preached from the stand point of Original (Eternal). In other words, Shakumon is based on dualism and preaches distinction (Discrimination) between worldly beings and Buddha; Honmon is based on monism and preaches that when Buddhism only upholds dualism, it loses its life.

There are in the world many other religions like Judaism, Christianity or Islam which is based on dualism with the teachings of absolute discrimination between divinity and humanity. And they are wrong in their object of Worship and doctrine of Ultimate dualism. In other words, it is a matter of common knowledge that Nichiren Buddhism is a religion of monism, because the Lotus Sutra (Hokekyo) is the teaching of One Vehicle (Ichi-jo). More importantly, it does not mean mechanical monism but means the monism that can only be attained by our faith of whole-hearted devotion (Namu). In this sense, chanting Namu Myoho Renge Kyo (Daimoku) wholeheartedly is essential for this monism. It is so to speak a bridge between dualism and monism. And this is the theory of Soku shin-Jobutsu (attaining buddhahood in this very body) of Nichiren Buddhism. So if one stays attached to the view that the dualism is the ultimate substance of the doctrine of Nichiren Buddhism, where can one find the chance of Jobutsu (attaining buddhahood)? With such a wrong view, Buddha and we have to be the parallel lines forever. In the 'Kanjin honzonsho" (On the Object of Worship in Contemplation), Nichiren Daishonin states:

"Now the saha World Of the Original Time is the Ever-abiding pure land", apart from the Three Calamities and outside of the Four Kalpas. The Buddha has not already been extinguished in the past and will not be born in the future. "Those who are converted are of the same essence."This is identical to the complete possession of the three thousand (realms.) of one's own mind, the three types world" (In the Kanjin Honzon Sho). How do people read this essential part of this Gosho? Do they reject the "Kanjin honzon sho' as a forgery, too. Moreover, "Hongaku shiso' is a distorted view derived from the erroneous understanding of the doctrine of Buddha's three bodies. This view does not take the three bodies as a united whole.

Instead, after separating worldly beings and Buddha, the view links the Dharma Body (but this is merely an abstract one which is equivalent to a man in the dark or a blind man before the operation in the parables I wrote about on another occasion) only to the worldly beings and the other two bodies (Enjoyment Body and Response Body) to the Buddha, Then, one who has this view stays conceited thinking that it is the worldly beings that are the Original Buddha and Buddhas like Shakya, Taho are merely the Manifestation Buddha. In this way this view shuts the door to attaining buddhahood. Therefore, the subject of "Hongaku shiso" is a matter of misunderstanding regarding the doctrine of Buddha's three bodies. That is by no means the matter of 'Hongaku and Shigaku', One must not be confused to connect the two wrongly.

I will again cite the "Junyoze no koto":

"It is like waking up to reality from a dream in which one sees various illusions. After cleaning off deluded thoughts and views, then one sees that everywhere in the dharma world is the Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment possessing the three bodies in one."

Let us see the underlined part, it expresses the ultimate state of us which comes after cleaning off the deluded thought and view (practice). And what one should know here is that the "Tathagata of original enlightenment possessing the three bodies in one" is the very"Actual Buddha' (Ji-Butsu.) revealed in the Chapter 16 of the Hokekyo, That is by no means the Ideality (Abstraction) of Unmanifest Original Enlightenment (Hongaku no ritai) or Abstract Buddha (Ributsu). Accordingly, there was no room for argument in here from the first without peoples confusion and misunderstanding. If theyhave some more confusion in these regards, they should read carefully the writings of Nichiren Daishonin or teachers of Jumonryu, especially Nichiju Daishoshi's "Fuji- sho" instead of those commentaries written by the other sect's and, or, scholars. So they will surely find the break-through.

Written by Reverend Sorin Yasuhara

HONGAKU AND SHIGAKU 

CORRECTING H.G. LAMONT'S CRITICISM 
------------------------------------------------------------------------ 
HONGAKU and SHIGAKU: 

Hongaku means Original Enlightenment. Shigaku means the attainment of enlightenment. To explain the relationship between Hongaku and Shigaku, there are some metaphors. For one example, a man is in a dark room with furniture, but he can not see and make use of anything inside the room because it is dark. However, when once he turns on the light, he gets to be able to see the furniture clearly in the room. In this situation, the furniture was there from the beginning, however, he sees it only after he turns on the light. It is not that the furniture suddenly appeared. The furniture was always there. It was just he could not see it. The fact that the furniture was there from the beginning stands for the Hongaku. And the fact that turning on the light and getting to be able to see the furniture stands for the Shigaku. Another example, there was a blind man. He could see nothing. One day in excellent doctor came to see him and had an operation on his eyes. As a result, the doctor opened his eyes and he gets to be able to see the sun and the moon. As we know, the sun and the moon were originally there (Hongaku). But he saw them for the first time when his eyes were cured (Shigaku). 

Therefore, when one attains enlightenment (Shigaku), he never fails to attain original enlightenment (Hongaku). And it is not until when one has 

Shigaku that he becomes aware of Hongaku (Oh! Everything has been originally in the enlightened state!!). 

So, until the time we have Shigaku, we should make use of our power of belief that this world is in reality the Buddha's Pure Land. Nichiren Daishonin said in his writing named "Junyoze no koto", "Like waking up to reality from a dream where one saw various illusion; after cleaning off the deluded thought and view, then you will see that everywhere in the dharma world is the Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment (Hongaku) possessing the three bodies in one." 

Some say that "Junyoze no koto" is a 'forgery' ? However, this Gosho is one of Roku-nai Goshos. So it should be considered as a genuine Gosho. I think the attitude of discarding every Gosho that contradicts one's own opinion would prevent one from properly understanding Nichiren Buddhism. The note I wrote about Hongaku and Shigaku was from what I studied from Rev. Honda's book named "Daizokyo Yogi" (a commentary on the essential point of the Buddhist Canon), which consists of eleven thick volumes. Rev. Honda preaches about Hongaku and Shigaku in PP35-37 of the fourth volume, where he cites the very same part of 'Junyoze no koto' that I translated and wrote in the last answer note. So that is of course no problem. Incidentally, I have obtained almost all books of Rev. Honda and studied them precisely before. So I want to say that people should not have a false fixed idea of the teachings of Kempon Hokke or true Buddhism Needless to say, the explanation I wrote about Hongaku and Shigaku have nothing to do with the Ideology of Hongaku of medieval old T'ien T'ai, which teaches that we need not practice because everyone is already enlightened. 

Rev. Sorin Yasuhara 
Kempon Hokke Shu 

FOLLOW UP TO CORRECTING H.G. LAMONT'S VIEW: 

September 22, 1998 

As you know the parables regarding "Hongaku and Shigaku" I wrote before was from the Mahaparinirvana Sutra (pp.522-523 Vol,2) which Rev. Honda cited in his book along with the "Junyoze no koto". 

Answer to Mr. Lamont's last note 

1) Lamont and some of the other sect's scholars thinks "Junyoze no Koto' is a forgery. But teachers of Jumonryu (followers of Nichiju) do not. Rev. Honda used this Gosho to support his view not only in "Daizokyo yogi" but also even in "Hokekyo Kogi" ("Lectures on the Lotus Sutra") the copy of which Lamont stated he had in his last note. Also Rev. Honda put this Gosho into his "Seigoroku" (analects of sacred words). Moreover, another famous teacher of Jumonryu, Rev. Nisshi Nakagawa also put this Gosho into his "Seigoroku" (analects of sacred words). I think the reason why he insists that this Gosho is a forgery is that it vexes his view on Nichiren Buddhism. It is a matter of course that this Gosho does not hinder the correct view of the Jumonryu. 

2) Lamont brings forward the so-called "Hongaku shiso" (ideology of Hongaku) and refutes it citing Rev. Honda"s words in "Hokekyo kogi," with which he believes is a refutation of my last note regarding "Hongaku and Shigaku'. Lamont hates Hongaku monism and thinks Hongaku monism is not the view of the Jumonryu (followers of Nichiju). 

I agree with him on the point that "Hongaku shiso" is wrong. But it is totally beside the point to refute us with refuting "Hongaku shiso". Because the term "Hongaku" itself never means nor implies "Hongaku shiso". He misunderstands to take the term "Hongaku" as meaning "Hongaku shiso". This is the most critical and fundamental error of his view. 

As I explained earlier, the term "Hongaku" only means "Original Enlightenment". This, as everyone can very easily see, is what is preached in the Honmom (Original Doctrine), especially in the Chapter 16 'Measure of life'. On the other hand, the Shakumon (Manifestation Doctrine) preaches on the basis of "Shigaku" (Attainment of Enlightenment). Therefore, needless to say the, subject of "Hongaku and Shigaku" is parallel to the subject of "Honmon and Shakumon". 

To add a little more explanation here, in the Shakumon there is a matter of "attaining" but in the Honmom there is no such matter because Honmon is the view or world which is preached from the stand point of Original (Eternal) Buddha, In other words. Shakamon is based on dualism and preaches distinction (discrimination) between worldly beings and Buddha; Honmom is based on monism and preaches the ultimate equality of worldly beings and Buddha. If Buddhism does not preach monism and only upholds dualism, it loses its life. There are in the world many other religions like Judaism, Christianity and lslam which are based on dualism and the teachings of absolute discrimination between divinity and humanity. And they are wrong in their object of worship and doctrine of ultimate dualism. In other words, it is common knowledge that Nichiren Buddhism is a religion of monism, because the Lotus Sutra (Hokekyo) is the teaching or One Vehicle (Ichi-jo). More importantly, it does not mean mechanical monism but means monism that can only be attained through faith and whole-hearted devotion (Namu). In this sense, chanting Namu Myoho Renge Kyo (Daimoku) wholeheartedly is essential for this monism. It is a bridge between dualism and monism and the theory of Sokushin-Jobutsu (attaining buddhahood in this very body). 

So if one remains attached to the view that dualism is the ultimate substance of the doctrine of Nichiren Buddhism, where can we find Jobutsu (attaining buddhahood)? With such a wrong view, Buddha and we would remain parallel lines forever. 

In the "Kanjin Honzon Sho" (On the Object of Worship in Contemplation), Nichiren Daishonin states "Now the Saha World of the Original Time is the 

Ever-abiding Pure Land apart from the Three Calamities and outside of the Four Kalpas. The Buddha has not already been extinguished in the past and will not be born in the future. Those who are converted are of the same essence. This is identical to the complete possession of the three thousand (realms) of one's own mind, the three types of world" (translated by Lamont). 

How does Lamont read this essential part of this Gosho? Does he also reject the "Kanjin Honzon Sho" as a forgery? "Hongaku Shiso", on the other hand, is a distorted view derived from the erroneous understanding of the doctrine of the Buddha's three bodies. This view does not take the three bodies as a unity. Instead, it separates worldly beings and the Buddha. The view merely links the Dharma Body (but this is merely an abstract one which is equivalent to a man in the dark or a blind man before the operation in the parables I cited above in the first note) to worldly beings and the other two bodies (Enjoyment Body and Response Body) to the Buddha. 

Then, one who adopts this view becomes conceited thinking that the worldly beings are the Original Buddha and Buddhas like Shakya, Taho are merely Manifestation Buddhas, In this way this view shuts the door to attaining buddhahood. Therefore, "Hongaku shiso" is a misunderstanding regarding the doctrine of the Buddha's three bodies. That is by no means the matter of "Hongaku and Shigaku". One must not confuse or connect incidentally, the part of the Gosho I cited from the Junyoze no koto: 

"It is like waking up to reality from a dream in which one sees various illusions. After cleaning off deluded thoughts and views, then one sees that everywhere in the dharma world is the Pure Land of tranquil light, and that the body of your own is the Tathagata of original enlightenment possessing the three bodies in one."

This expresses our ultimate state of life after cleaning off deluded thoughts and views through practice. The "Tathagata of original enlightenment possessing the three bodies in one" is the very "Actual Buddha" (Ji Butsu) revealed in Chapter 16 of the Lotus Sutra. It is not Ideality (Abstraction) of Unmanifest Original Enlightenment (Hongaku no ritai) or the Abstract Buddha (Ributsu). 

Accordingly, without Lamont's confusion and misunderstanding, there is no argument. If he has any more confusion in this regard, he should read carefully the writings of Nichiren Daishonin and the teachers of the Jumonryu, especially Nichiju Daishoshi's "Fuju-sho" instead of those commentaries written by the other sect's's scholars. Then he will surely experience a break-through. 

With Gassho, 
Rev. Sorin Yasuhara

Why the emphasis on personal guidance in the Ikeda cult?



One reason for the emphasis on personal guidance is that SGI members do not have a valid Gohonzon. Therefore, they have no way to tap into the guidance and encouragement of the Original Buddha Shakyamuni, Nichiren Daishonin, and the Law. Another reason is to create uniformity in thinking and behavior. Still another reason is that the SGI needs to reinforce the SGI way since not ALL their teachings are found in the authenticated writings let alone the Lotus Sutra and Five Major Writings of Nichiren. Lastly, it is the honey for the unpaid senior leader bees to feel important [power] since they aren't paid for their hard work. 

The excellent physician and the good excellent medicine

Who do we thank when we are cured of a serious ailment? We thank the physician, not the medicine. In like manner, when we chant the Daimoku to the Gohonzon, we thank the Excellent Physician, Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra who prescribed the medicine and his emmisary Nichiren Daishonin who dispensed the medicine. We don't thank the Daimoku, the good excellent medicine.

The True Object of Worship, by Nichiren Daishonin Chapter 4 (Upholding the Lotus Sutra and Attaining Buddhahood), translated by Kyotsu Hori

The True Object of Worship, by Nichiren Daishonin Chapter 4 (Upholding the Lotus Sutra and Attaining Buddhahood), translated by Kyotsu Hori      

Pages 88-96 

Question (20): You have not responded to the serious question raise earlier regarding the Buddha residing in our minds, have you? 

Answer: It is said in the Sutra of Infinite Meaning (Muryogi-kyo), an introductory teaching to the Lotus Sutra: "though unable to perform the six kinds of practice leading to Buddhahood: charity, observing precepts, perseverance, effort, meditation and wisdom, upholders of this sutra will inevitably receive the same merits as if they had practiced them." The second chapter of the Lotus Sutra states: "We wish to hear the way to perfection;" and in the Nirvana Sutra it is said: "'Sad' in the Saddharmapundarika (Lotus Sutra) means 'perfection'." 

Bodhisattva Nagarjuna says in his great Wisdom Discourse (Daichido-ron) that "sad" means "six" while the Annotations on the Four Mahayana Treatises (Wu-i wu-te ta-cheng ssu-lun hsuan-i chi) by Hui-chun of T'ang China means "perfection" in India. The Annotations on the Meaning of the Lotus Sutra (Fa-hua i-su) by Chi-tsang states that "sad" is translated as "perfection"; while Grand Master T'ien-t'ai states in his Profound Meaning of the Lotus Sutra (Fa-hua hsuan-i) that "sad" is a Sanskrit term which is translated as "miao" (wonderful) in China. 

I fear that I may debase these passages if I try to interpret them, but I dare do so in order to answer your question. The gist of these passages is that Sakyamuni Buddha's merit of practicing the bodhisattva way leading to Buddhahood, as well as that of preaching and saving all living beings since His attainment of Buddhahood are altogether contained in the five words of myo, ho, ren, ge, and kyo (Lotus Sutra of the Wonderful Dharma) and that consequently, when we uphold the five words, the merits which He accumulated before and after His attainment of Buddhahood are naturally transferred to us. Thus, it is stated in the Lotus Sutra (chapter four, "Understanding by Faith) that the four great sravaka such as Kasyapa rejoiced in their understanding of the teaching of the Lotus Sutra enabling sravaka to attain Buddhahood, and reported to the Buddha that they had been given invaluable jewels without asking for them. This represents the attainment of Buddhahood by the sravaka realm contained in our minds. 

Not only the sravaka but also Sakyamuni Buddha is within us. For we encounter such a statement like this in the second chapter of the Lotus Sutra: "It was My (Sakyamuni's) original vow to let all beings become like Myself. My vow has now been fulfilled. I have helped them all enter the way of the Buddha." Does this not mean, that Sakyamuni Buddha, who has attained Perfect Enlightenment, is our flesh and blood, and all the merits He has accumulated before and after attaining Buddhahood are our bones? 

Moreover, the eleventh chapter of the Lotus Sutra "Appearance of the Stupa of Treasures", states: "Those who uphold the teaching of this sutra are deemed to serve Me, Sakyamuni, and Taho Buddha. They also serve Buddhas in manifestation here who adorn and glorify their respective worlds." This means that Sakyamuni Buddha, Taho Buddha, and all the Buddhas in manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow their steps and inherit all the merits of those Buddhas. 

This is the meaning of the passage in the tenth chapter of the Lotus Sutra, "The Teacher of the Dharma", which reads: "Those who hear of this Lotus Sutra even for a moment, will instantly attain Perfect Enlightenment." A passage in the sixteenth chapter of the Lotus Sutra, "Duration of the Life of the Buddha", contends: "It has been many hundreds of thousands of billions of nayuta of kalpa (an incalculably long period of time) since I have attained Buddhahood." It means that Sakyamuni buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies, and attained buddhahood in the eternal past described as 500 dust-particle kalpa ago. 

In the same chapter, another passage reads: "The duration of My life, which I obtained through the practice of the way of bodhisattvas, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa." This reveals the bodhisattva-realm within out minds. The bodhisattvas described in the fifteenth chapter, "Appearance of Bodhisattvas from Underground", who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Sakyamuni who resides within our minds. 

They are like T'ai-kung-wang and Duke of Chou, retainers of King Wu of the Chou dynasty in ancient China, who at the same time served the King's young son, King Ch'eng; or Takeuchi-no Sukune of ancient Japan, a leading minister to Empress Jingu, who concurrently served her son, Prince Nintoku. Just like them Bodhisattvas Jogyo, Muhengyo, Jogyo and Anryugyo, the four leaders of those bodhisattvas sprung up from the earth, are simultaneously followers of the Original Buddha and Bodhisattvas who reside in the minds of us, ordinary people. 

Therefore, Grand Master Miao-le has declared in his Annotation on the Mo-ho chih-kuan (Mo-ho chih-kuan fu-hsing-chuan hung-chueh): "You should know that both our bodies and the land on which we live are a part of the 3,000 modes of existence which exist in our minds. Consequently, upon our attainment of Buddhahood, we are in complete agreement with the truth of '3,000 existences contained in one thought', and our single body and single thought permeate through all the worlds in the universe."

SGI's bizarre meaning of "extortion"

"FACT: When SGI's lawyers explained that legally, they don't have to give back anything to the aggrieved members, one of whom donated $40,000.00 for the Chicago Ikeda auditorium that was never built, the 6 members went to the media as they said they would." -- Former SGI member

"Oh, so in FACT they had tried extortion." -- SGI leader commenting on above

Born Taisaku [Fat Building], Ikeda changed his name to Daisaku [Great Building].

"In your letter you mentioned the great honor you had to give lecture at the family temple of a court noble. But to me it seems very strange for you to say so. You are a priest who renounced the secular world and, what is more, you embrace the most precious teaching in the world. Even if you should meet a Bodhisattva of the highest rank, why should you think it anything special? Much lessshould you stand in awe of even Bonten or Taishaku. They are the servants of our father, Shakyamuni Buddha, who have been sent byhim to govern his domain and support the priests who embrace the true law. Bishamon and the other heavenly kings rule over the four quarters as guards appointed by Bonten and Taishaku. The rulers of the four continents are all retainers of the four heavenly kings. But the ruler of this little island country of Japan would not evenqualify as a retainer of the Wheel Rolling Kings who reign over the four continents. He is nothing but an island chieftain. By calling the retainer of this chieftain "his excellency," exulting over "his gracious invitation" and, what is more, by speaking of the "great honor" you had, are you not in essence expressing your low opinion of me, Nichiren? On the whole it seems that when my disciples go to the capitol city, Kyoto, they first heed my warnings but later become crazed by the devil of the sixth heaven. That is exactly what happened to Sho'ubo. Don't become like him and incur heaven's wrath."

"It is crazy that you have already changed your name after spending such a short time in the capitol. I suppose you are even mimicking the Kyoto accent and dialect. If a mouse becomes a bat, it isneither a mouse nor a bird. You are neither a country priest nor a Kyoto priest, and I think you are going the way of Sho'ubo. Use your own country dialect; it is terrible to use a mixture of the two. Is not Sonjo, the name you signed your letter with, the same as the given name of Emperor Gotoba? What a strange choice you have made!" -- On Debating Other Sects

Born Taisaku [Fat Building], Ikeda changed his name to Daisaku [Great Building]. Attached to honors and awards, he sucks up to such men as Zhou Enlai, Gorbachev, Ceasceau, Castro, and Dr. Rahman (Indonesia President), to name a few, never once correcting them as would have Nichiren Daishonin. He lacks the mercy to correct them. Again, this is proof of Ikeda’s and SGI’s duplicity. They will suck up to every Tom Dick, and Harry dictator, tyrant, and intellectual but will slander the powerless members of the other Nichiren sects. SGI is the World of Animality and Ikeda is nothing but a beast.

"It is the nature of common mortals not to know what awaits them in the future. Those who know it well are called worthies or sages. Passing over examples from the past, I will cite one from the present. Lord Hojo Yoshimasa relinquished both his domains and became a lay priest. I hear that, in the end, he abandoned all his many estates, forsook his sons and daughters as well as his wife and secluded himself from the world. You have neither sons nor brothers upon whom you can rely. All that you have is your two fiefs. This life is like a dream. One cannot know if he will live until tomorrow. Even if you should become the most wretched of beggars, never disgrace the Lotus Sutra. Since life is so short in any event, you should not weep over your fate. As you yourself wrote in your letter, you must act and speak without the least servility. Fawning or flattery will only do you more harm. Even if your fiefs should be confiscated or you yourself driven out, think that it is due to the workings of the Ten Goddesses, and wholeheartedly entrust yourself to them." -- A Warning Against Begrudging One's Fief

And further down we read,

"You must in no way behave in a servile fashion toward the magistrate. Tell him, "This fief of mine is not one which my lord bestowed upon me for any ordinary reason. He awarded it to me because I saved his life with the medicine of the Lotus Sutra when he fell seriously ill. If he takes it from me, his illness will surely return. At that time, even if he should apologize to me, Yorimoto, I will not accept it." Having had your say, take your leave in an abrupt manner."

Fawning and flattery is the World of Animality. There is more fawning and flattery in the SGI from top to bottom than the in the federal government or in any major corporation. It is particularly offensive the way Daisaku Ikeda fawns over the intellectuals and men of power in this Latter Age of ours. He takes fawning and flattery to new heights, failing to teach them the Lotus Sutra, Nirvana Sutra, and the correct and sublime teachings of Nichiren Daishonin for fear of alienating these insignificant and dastardly men.

Original Buddha

An SGI member once wrote me: 

"...It would be no small matter if those who slander me were to incur no punishment from Heaven in their present body. So those deities [who fail to punish them] will not only be destroyed throughout past, present and future, but even now are surely being called upon to account  to the Buddha for their actions.  And when that happens, it will be no fault of Nichiren's! Rather, by siding with those priests who slander the Law, they are summoning disaster upon themselves."    MWV 5, pp 203.... Observe Mark!  

Another SGI member wrote: 

"It is a world where laity is always second or third class--where Nikken is the biggest dog of 'em all and you can never be more than a toy poodle."

Nichiren Daishonin pointed his disciples to The Buddha Shakyamuni of the Juryo Chapter of the Lotus Sutra and to the Law, to avoid any confusion as to whom and what we should follow. 

"Demonstrating ten great mystic powers the Buddha (Shakyamuni) transferred Namu Myoho renge Kyo to the four great bodhisattvas" (Ibid pg 77) 

Who transferred Namu Myoho renge kyo to the four great bodhisattvas? 

"Shakyamuni is the original teacher for all people as well as their soverign and their parent" (MW vol 1, Admonitions Against Slander, pg 166) 

Who is the original teacher for all people?

"Shakyamuni is the father, soverign and teacher of all other Buddhas and all gods, of the whole assembly of men and heavenly beings and of all sentient beings." (MW vol 1, Letter to Nikke, pg 257) 

Who is the father, teacher and sovereign of all sentient beings?

"But because of this book by Honen, this Senchaku Shu, the Lord Buddha Shakyamuni is forgotten." (MW vol 2, Rissho Ankoku Ron, pg 23) 

Nichiren Shoshu and SGI members forget Lord Buddha Shakyamuni.

"One should know that the Enlightened One, the Buddha, is a Great Teacher for all living beings, a Great Eye for them, a Great Pillar, a Great Helmsman, a Great Field of Plenty." (MW vol 2, Opening of the Eyes, pg 77) 

"The doctrines that the Buddha taught over a period of fifty years number eighty thousand...The eight years during which he preached the Lotus Sutra he called the time when he 'now must reveal the truth'.  Thus Taho Buddha came forth from the earth to testify that 'All that you have expounded is the truth,' and the Buddhas that are emanations of the Original Buddha gathered together and extended their tongues up to the Brahma-heaven in testimony." (MW vol 2, Ibid, pg 79) 

Not clear? Only the Fuji schools, the NBAA, and their adherents could be so blind as to misidentify the Eternal Buddha. 

"The Buddhas of the ten directionss gathered in assembly, Shakyamuni Buddha announced that 'all of these are emanations of my being." (MW vol 2, Ibid, pg 141) 
                         
and 

"When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world it became apparent that all the other Buddhas were emanations of Shakyamuni." (MW vol 2, Ibid, pg 149) 

All Buddhas are emanations of Shakyamuni Buddha. It is SGI and Nichiren Shoshu who do not practice according to the preachings. 

"Since the Buddha of the Juryo chapter is revealed as the eternal Buddha, it follows that the great bodisattvas such as Monju and Miroku and the great bodisattvas from other realms are in fact disciples of Shakyamuni Buddha." (MW vol 2, Ibid, pg 150) 

and

"All these beings are discples 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 the world from countless ages in the past must likewise be disciples of Shakyamuni Buddha." (MW vol 2, Ibid, pg 152) 

All these beings, even the greater bodhisattvas such as Anryugyo, Jogyo, Jyogyo, Muhengyo, Nichiju, Nikko, and the other Bodhisattvas of the Earth, Tientai and Nagarjuna are disciples of Shakyamun Buddha of the Juryo chapter. However, SGI and NST priests and members, are not his disciples [because they have been misled by evil teachers such as Daisaku Ikeda and Nichikan]. 

"The Lotus Sutra is nothing other than a scripture that reveals that Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku-jintengo." (MW vol 2, Letter to the Priests of Seicho-ji, pg 268) 

Long before any other, Shakyamuni Buddha attained enlightenment and then taught all beings the sum of his Supreme Enlightenment, Myoho renge kyo. 

"Now the votaries of the Lotus Sutra are the children of Shakyamuni Buddha." (MW vol 3, Ibid, pg 49) 
         
Not the children of Nichikan, Nichinyo, Ikeda  

"The Lord Shakyamuni assembled Taho Buddha as well as the other Buddhas, who were his own emanations, from throughout ten directions and left one great medicine-the five characters of Myoho renge Kyo-for the people of the Latter Day." (MW vol 3, The Munadala of the Mystic Law, pg 58) 

Who left us the medicine? 

"Lord Shakyamuni treasured this Gohonzon in mind...He revealed it in the Juryo chapter..." (MW vol 3, Reply to Nii-Ama, pgs 64-65) 

Who revealed the Gohonzon? 

"Shakyamuni Buddha, the World Honored One, declared, 'I am the foremost throughout the threefold world." (MW vol 3, Ibid, pg 176) 

Nichiren Daishonin points out that Shakyamuni declared, "I am the foremost throughout the threefold world". Ikeda declares Nichiren foremost but really means himself. Nikken declares himself foremost. The ignorant among the SGI members declare themselves foremost. Are you counted among the ignorant? Was Nichiren? Am I be counted among them? Think about this carefully. 

"However, they are alike in that they all abandoned Shakyamuni Buddha," and in the next paragraph he states, "If there is anyone among my followers who is weak in faith and goes against what I, Nichiren, say, he will meet the same fate as did the Soga family." (MW vol 3, The Supreme Leader of the World, pg 237) 

There are countless examples in the SGI and Nichiren Shoshu of their members receiving punishment. Nichiu developed white leprosy. Nikkyo burned up in a conflagration while his entrails remained. President Ikeda's first born son died of a bleeding ulcer. In this day and age that is nearly unheard of! Mr. Kasahara's first born son died from a massive brain injury. George Williams children are sociopaths. A top SGI senior leader was killed in the early eighties when a snow plow ran over his car. Another, in Detroit, died when a heavy metal stage hook took off the top of his skull. A men's division bagpiper was killed and mutilated by the Manson family on the way back from bagpipe practice. NST members Bill Vogel and Brad Nixon are other examples. 

"They are monks and nuns by virtue of the Lord Shakyamuni." (Ibid, pg 65) 

Nichiren, Nikko, Nissho, Nichiju, Nikkyo and Rev. Kubota, for example, are monks by virtue of Lord Shakyamuni. Those who abandon Shakyamuni can not even be considered monks. They are no better than beasts. 

"There are three reasons why Shakyamuni Buddha rather than any of the other Buddhas has a relationship with all the people of the world of the saha world.  First of all, he is the World Honored One, the soverign of all the people of this saha world... 
         
The second reason is that Shakyamuni Buddha is the father and mother of all the persons in the saha world.  It is proper that we should first of all pay filial respect to our own father and mother... 
         
The third reason is that Shakyamuni is the original teacher of all persons in the saha world." (Ibid, pgs 65-66) 

Perfectly clear!
         
"For this reason, all the persons in this saha world of ours, if they detest the sufferings of birth and death and wish to have an object of veneration to which they can pay respect, should first of all fashion images of Shakyamuni Buddha...and make these their object of worship." (Ibid, pg 69) 

We should first of all fashion and pay respect to the Gohonzon, the image of Lord Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. Certainly, we shouldn't fashion and pay respect to 200 square foot photographs of Daisaku Ikeda.

"Shakyamuni Buddha our father and mother, who is endowed with the three virtues of soverign, teacher and parent, is the very one who encourages us, the people driven out by all the other Buddhas, 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 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!" (Ibid, pg 71-72) 

We owe our greatest debt to Shakyamuni Buddha [as did Nichiren]. As the leader of the Bodhisattvas of the Earth, Nichiren Daishonin (Jogyo) knew perfectly well that Shakyamuni is the Master of Teachings and the person to whom we owe our deepest gratitude and allegiance. If we are Bodhisattvas of the Earth, we should follow the example of our leader Nichiren Daishonin, not the poor example of Ikeda, Nichikan, or your joint territory chief. 

"Japan and so on to the whole of Jambudvipa should uniformly take the Master of Teachings Lord Shakya of the Original Doctrine as the Object of Worship". (Hoon Sho). 

Perfectly clear. If you wish to practice the Daishonin's teachings rather than some inferior teaching, you should take Lord Shakya of the Original Doctrine as your Object of worship and chant Namu myoho renge kyo. 

"I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the Law."  (MW vol 5, A Sage and an Unenlightened Man, pg 107) 
     
The Daishonin dedicated his life to Shakyamuni Buddha. Why do you dedicate your lives to Nichinyo, Nikken, Nichikan, or Ikeda?
     
"When Shakyamuni Buddha in the clouds above the Sacred Mountain, in the mists of Eagle peak, summed up the essence of the doctrine and entrusted it to the bodhisattvas of the earth, what do you suppose that  teaching was? It was nothing other than these five characters, the essential law;" (Ibid, pg 110) 
       
We owe our most sincere gratitude to Shakyamuni Buddha.
         
"I Nichiren, humble person though I am, have recieved Lord Shakyamuni's royal command and come to this country of Japan." (MW vol 5, The Pure and Far Reaching Voice, pg 143) 
       
Nichiren received the royal command of Lord Shakyamuni, not the command of the commoners Makiguchi, Toda, Nikken or Ikeda. 
       
"Shakyamuni Buddha is the lord of all Buddhist teachings, the leader and teacher of all human beings." (Ibid, pg 143) 

Shayamuni is our leader and teacher.
            
"And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha's intent; it is his voice set down in written word." (Ibid, pg 147) 

The Lotus Sutra is the intent of Shakyamuni Buddha. 
         
"Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one.  Therefore, when you cast your eyes upon  the words of the Lotus Sutra you should consider that you are ,beholding the living body of the Buddha Shakyamuni." (Ibid, pg 147)    

When you slander Shakyamuni Buddha, you are slandering the written words of the Lotus Sutra, the Gohonzon, and Namu Myoho renge kyo. This is why the people I mentioned above suffered divine punishment, not for any worldly misdeeds. 
       
"However the Buddha recognizes each character as a golden Lord Shakyamuni.' This is the meaning of the statement that '[one who is able to hold this Sutra] thereby holds the Buddha's body'.  Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras." (MW vol 5, Reply to Soya Nyudo, pg 164) 

The worst transgressors are Ikeda, Nikken, and their followers. 

"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." (MW vol 5, Letter to Myomitsu Shonin, pg 196) 
         
Shakyamuni Buddha posseses all Three Bodies, the Manifest Body, the Reward Body and the Dharma body (Namu Myoho renge kyo.). Therefore, when you slander Shakyamuni Buddha, you slander Namu Myoho renge kyo. 
       
"Shakyamuni, the Lord of Teachings, is the foremost sage in the saha world." (Ibid, pg 199) 
        
Certainly, neither Ikeda nor Nichinyo is the foremost sage, let alone your Zone Chief, General Director, or local priest.

"As we see from these passages of scripture, Shakyamuni, with his Buddha eye, observed the situation that would prevail at the begining of the Latter Day of the Law.  If, when the age has arrived, there were to be no persons of the type the Buddha describes then the World-Honored One would be guilty of false and baseless talk. [And if that were to be the case, then] who would put faith in the theoretical and essential teaching of the Lotus Sutra, and in the doctrine of the eternally inherent Buddha Nature." (MW vol 6, Reply to Lord Hakiri Saburo, pg 40) 
       
The doctrine of universal Buddha-nature that SGI calls its own derives from Shakyamuni Buddha. Believe and understand this and you [SGI] may be spared a fate worse than Honen's.
       
"Shakyamuni summoned the four bodhisattvas and entrusted them with the five characters of Myoho renge Kyo." (MW vol 6, Rebuking Slander of the Law, pg 60) 
       
Of what need do we have for Nikken, Nichinyo, or Ikeda? How dare they teach that we must rely on them, rather than Shakyamuni Buddha.

"We see from the Sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the Lord of Teachings, since the remote past." (Ibid, pg 62) 
       
For this reason, we too put our faith in Lord Shakya of the Original Doctrine.

"The sons will disseminate the Law of the Father." (Ibid, pg 62) 
       
When you alter his Law or teach the Law of another, you are injuring the Buddha, your father, causing him to bleed.. You are committing one of the Cardinal Sins of Buddhism. You are also breaking the unity of the Buddha's Sangha, another one of the Cardinal Sins. 
     
"The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha." (MW vol 6, Letter To Ichinosana Nyudo, pg 99) 
       
Exactly as the pitiful SGI and Nichiren Shoshu. 
       
"Shakyamuni Buddha is the Parent of all living beings in this world." (Ibid, pg 100) 
       
That includes even the lowest beings, those SGI and Nichiren Shoshu members who benefit from their father's Law yet deny and denounce their father.

"The Lord Buddha Shakyamuni is the enlightened teacher for all living beings in the country of ours.  It is thanks to our teacher that we can understand who our parents are.  It is owing to Shayamuni that we can distinguish black from white." (Ibid, pg 100) 
       
Denying Shakyamuni Buddha his rightful place and failing to put their faith in Lord Shakya of the Original Doctrine, SGI and Nichiren Shoshu members remain deluded, unable to distinguish black from white.

"It will be hard indeed to find anyone who can preach the Lotus Sutra just as it teaches in the Latter Day of the Law of Shakyamuni Buddha." (MW vol 6, Three Tripitaka Masters, pg 118) 
     
Please note this age is Shakyamuni Buddha's Latter Age. "Shakyamuni lives today; this is the age of the Buddha" (On the Buddha's Behavior) 

"The Tathagata Shakyamuni, seated in the tower adorned with seven kinds of precious gems, entrusted the five characters of Myoho renge Kyo to Takahashi Nyudo." (MW vol 6, Reply to Takashi Nyudo, pg 124) 
         
Shakyamuni Buddha entrusted us with the five characters of the Daimoku.
     
"Were it not for Shakyamuni, the lord of teachings, how could such blessings as these be bestowed?"

It is thanks to Shakyamuni Buddha that we enjoy the boundless benefit of the Law. He and his messenger Nichiren are true teachers. Those who appropriate the lofty position of Shakyamuni, be they priest or layman, are not even worthy of a nod, let alone a monetary donation. Don't waste your time with lesser spiritual advisers and "teachers". Please return to the source and abandon those SGI and NST ingrates.
       
"The Hokke [Lotus] sect is the sect founded by Shakyamuni." (MW vol 6, How Those Initially Aspiring to the Way Can Attain Buddhahood, pg 175) 
     
This is why Nichiren Daishonin declared that he never founded any sect. He deferred to his teacher, Shakyamuni Buddha as would all men of humility. But not Ikeda, Nichikan, Nichiu, or Nikken. These are conceited men, egoists of the highest magnitude. Don't deceive yourselves that you will become happy revering them or worshiping their Gohonzon. 
         
"Therefore [the sect based on] the Lotus Sutra is known as the Buddha-founded sect and is also called the Hokke Sect."  (Ibid, pg 175) 
       
The SGI and the Nichiren Shoshu throw out the twenty-eight chapter Hokke by denying the vital principles contained therein, especially the most vital of the vital principles, that Shakyamuni Buddha is the Original Eternal Buddha. 
         
"The various other sects were founded by bodhisattvas or teachers in the period after the Buddha had entered nirvana....." 
     
Nichiren Shoshu, SGI, Shingon, Zen, Ritsu, Pure Land, Tibetian, etc. 
     
".....Should we now turn our backs upon the Buddha's decree and follow the sects established by the bodhisattvas and teachers?" 
       
and suffer a fate worse than Honen? 

"Or should we ignore the words of the bodhisattvas and teachers and follow the sect established by the Buddha." (Ibid, pg 176) 
       
You would be wise to ignore the words of Nichiu, Nichikan, Nikken, Toda, Makiguchi and Ikeda and would be wise to take to heart the words of the Daishonin. 
         
"The messenger of the Lord Buddha Shakyamuni has twice been paraded through the street." (MW vol 6, A Father Takes Faith, pg 242). This is self explanatory. 

"Because Shakyamuni expounded the Lotus Sutra in order to repay the debt of gratitude he owed to his father and mother, Taho Buddha, who had come from the land of treasure purity, praised him as a Buddha of true filial piety. And the Buddhas of the ten directions assembled and declared him to be the most filial among all the Buddhas." (MW vol 6, OnFilial and Unfilial Conduct, pg 290) 

Shakyamuni is the most filial of the Buddhas.
       
"The various Buddhas [other than Shakyamuni], since they are known as World Honored One, may be regarded as Sovereigns.  But since they do not make their appearance in this saha world, they are not teachers.  Nor do they declare that '...the living beings in it (this threefold world) are all my children'.  Thus, Shakyamuni Buddha alone fulfills the three functions of sovereign, teacher and parent." (Ibid, pg 43) 
        
Shakyamuni Buddha alone fulfills the three functions of Sovereign,Teacher, and Parent.

"The Shakyamuni Buddha who lived in a past even more distant than gohyaku-jintengo-became enlightened to the Lotus that is the entity of the Mystic Law. Thereafter, in age after age and lifetime after lifetime, he declared that he had attained the way and he revealed the fundamental principle of wisdom and reality." (MW vol 7, The Entity of the Mystic Law, pg 67) 
       
Shakyamuni Buddha originally became enlightened to Namu Myoho renge kyo in the infinite past.
       
"In this passage, Shakyamuni Buddha explains that he is entrusting to the Bodhisattvas of the Earth, his original disciples, the five characters of Myoho renge Kyo which is the essence of the Lotus Sutra.  Shakyamuni, who attained enlightenment countless Kalpas in the past, says elsewhere, 'By now the original vows that I made have already been fulfilled.  I have converted all living beings and caused them to enter the Buddha way'(ibid pg 72). 

This is absolutely clear. There is no other way to interpret correctly this passage or the other absolutely clear passages cited above. It is as the Lotus Sutra and Nichiren describe, "Just as the Buddha is the king of all Dharmas, so, too, is this Sutra the king of all Sutras."

Even if one were to preach some other sutra in the future (for example the Taisekaji preachings that Nichiren Daishonin, rather than Shakyamuni Buddha, is the Original Eternal Buddha), it could never happen that the teachings in the Lotus Sutra and Nichiren may be superceded.  

"The meaning of these words in the Lotus Sutra is shiningly clear.

"...Sakyamuni Buddha is the supreme leader and excellent eyes for all the people. He is the bridge that enables them to cross the river of evil passions; he is the skipper who guides them over the sea of life and death; and he is the fertile field in which they plant the seed of merits...The meaning of these words in the Lotus Sutra is shiningly clear -- brighter than the sun in the blue sky and the full moon at midnight. Look up and put your faith in it. Prostrate yourself before it and think hard about it." -- Opening of the Eyes