What is the correct view of the Gohonzon? How can we compare the Taiseki-ji school’s “transfer of the heritage of the Law from one high priest to another” to the Soka Gakkai’s “heritage of faith” or “direct connection with Nichiren”? Will we adopt the Gakkai’s position that Nichikan’s view of the Gohonzon is the ultimate teaching of Nichiren? Or shall we choose the current contention of the Nichiren Shoshu priesthood that only the high priest of Nichiren Shoshu possesses the heritage of the Law? On all these points, Reformist Priest Yumo Matsuoka re-analyzes doctrinal writings of Nichikan Shonin, who was surely one of the great thinkers in the Nichiren sect of Buddhism. Mr. Matsuoka’s analysis concerns the theoretical basis for the secret teachings of the Taiseki-ji school, and examine Nichiren Shoshu’s current position, which claims that the high priest alone possesses the entity of the Law. He also examines the Taiseki-ji view concerning the treasure of the Priest. Through this process, he discerns the meaning in faith of the heritage of the Law that the successive high priests of Taiseki-ji alone allegedly possess.
Using the example of the transfer ceremony between former high priests Nichijyun and Nittatsu, I asked Nikken Abe to “present some external evidence of the ‘transmission box’ (sojobako) to Nichiren Shoshu priests.” I also requested that he “take a picture of the transmission box and display it in public.” Then I asked him why he cannot do these things? Nikken refused to answer my requests, saying “I clearly refuse it,” in his letter dated December 13th, 2005.