Robin Beck

One of Nichiren's main points was that Shakyamuni is still the Buddha of this time, and will remain so until Maitreya appears in the distant future. Nichiren wrote: "in what sutra is it mentioned that such a Buddha would appear in the world to expound his teaching during the 5,670 million years between the passing of Shakyamuni Buddha and the appearance of Maitreya, the Compassionate Honored One? If there are no passages of proof, then who would put faith in such an assertion?" -- Kito Sho

Also, "there cannot be two Buddhas in a single world, just as there cannot be two rulers in a single nation -- this is a principle established by the sacred teachings of the Buddha. One has only to look at the thirty fifth volume of the Nirvana Sutra to see this." -- WND Vol II

The Buddha said the same thing: "It is impossible that in one world two unsurpassed perfectly enlightened {anutarra samyak sambuddhas} Buddhas could arise at the same time." -- MN 115

Nagasena compared the idea of following multiple Buddhas to trying to consume two full course meals in one sitting. That would not be satisfying at all. He then added, "If there were two Buddhas, disputes would arise between their disciples and, moreover, the statement that says the Buddha is supreme and has no equal would become false.” -- The Debate of King Milinda

This is obviously troubling to some. It seems to set up a difference between ourselves, our Enlightenment, and the Enlightenment of the Buddha. Some might infer it is saying we can not attain Enlightenment, or become Buddhas, at least not in this lifetime. Can we become Buddhas or not? How does this jive with attaining Buddhahood in our present form? Something puzzling like this may also have also happened during from the Buddha's lifetime. This is from the Pali Canon:

"'Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the anutarra-samma-sambodhi., I tell you.' That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One's words." -- MN 1

However, note that in the above passages, they are using the word Buddha in the narrow sense as the One who initiates a new Dharma Dispensation. In the Pali Canon such a Buddha is called the Samma-sam-buddha. To me, Nichiren's emphasis on Shakyamuni as the One Buddha, for this time, does a few things. For one thing, it steers us to the practical example of the real historical human being, Gotama Buddha. The Pali Canon, both the guidance for lay followers and instructions about meditative practices, is useful. Meanwhile, though he paid sincere respect to the unique attainment of Shakyamuni, Nichiren points out that 'attained awakening' is only the Trace Gate.

Nichiren stresses the Source Gate, finding the Buddha Nature within. The inner enlightenment of all Buddhas, the ultimate Purification and Nirvana, is the same for all, the One Vehicle. We all reach the same other shore. Daimoku helps us find that within ourselves. If we can learn it, the imagery depicted on the Mandala Gohonzon devised by Nichiren helps point the way. Meanwhile, each of us has our unique role; it is up to us to cultivate our own outer awakening, by creating merits and developing skills.

In one sense, our Enlightenment is not the same as the Buddha's; in another sense itv is the same. To really solve the riddle, we probably need to first understand the Trace Gate, and how terms are used in that relative context. Then we can see how the Lotus and Mahayana Nirvana Sutras play off the relative concepts of the Trace Gate; to reveal the ultimate teaching of the Source Gate. For example, the nuance of meaning for Samma- sam-bodhi is much different in the Nikayas than in the Lotus Sutra.

Here are some useful concepts, those given first all go together in one set; those given second comprise a second set: