Most SGI-USA members do not care at all about Nichiren Shoshu or High Priest Nikken. We have completely abandoned reliance on empty rituals and meaningless hierarchies. However, it is useful to examine the activities of the Nichiren Shoshu priesthood and Nikken to see how little they care for honesty and integrity, even by their own standards. To that end, the Association Concerned about the Plight of Nichiren Shoshu for the Protection of the Law has created this book to set the record straight.

Nichiren Shoshu claims that the transfer of the heritage of the law from high priest to high priest has been a treasured concept. In reality, the transfer has often gone astray, been foolishly squandered, even sold.

When the transfer takes place properly, what is transferred is the responsibility as head of the sect. This means that the new high priest must master certain tasks — for example, he should know how to correctly transcribe the Gohonzon. The transfer ceremony between high priests involves instructions such as this and is a serious occasion that is performed with dignity and correctness. It has a set protocol.

Nittatsu Shonin, the 66th high priest, knew well about the transfer ceremony, having served during transfer ceremonies for previous high priests. The ceremony is not a secret act, but one that involves planning and the participation of several people. It is an event that is usually announced and rejoiced in. However, when Nittatsu Shonin died, there had been no announcement of any transfer ceremony. 

In cases such as this, there is a contingency plan. The Executive Council of priests can meet and choose the next high priest, similar to the recent election of the Roman Catholic Pope.

After the death of Nittatsu Shonin, there was a wake for him at the head temple. Nittatsu Shonin’s two sons and his son-in-law, Jiun Sugano, were seated talking. General Administrator Abe (who later became High Priest Nikken) walked past and asked, “Did you hear anything about who’ll succeed him?” Obviously, he was asking about the transmission of the heritage. 

Jiun Sugano replied, “Aren’t you, Mr. General Administrator, succeeding him?” The General Administrator answered, “Oh, is that right? Yes, you’re right…” He nodded slowly. This seems to be the moment when the idea was planted.

An Executive Council of priests was convened at which Abe announced that he had previously received the heritage from Nittatsu. He said it had been on a particular day, April 15, 1978. Unfortunately for Nikken, that was a day when all of Nittatsu’s activities were accounted for. There is no evidence that Nikken and Nittatsu were even in the same city on that day. 

In addition, it is completely unbelievable that a careful, traditional man like Nittatsu would hold a quickie, secret, two-person ceremony, with no witnesses, no announcements, and no word to anyone. Transferring the heritage is a very important duty for a high priest. It could not happen in such a haphazard fashion.

One important part of the transfer ceremony is the transfer box that is passed from high priest to high priest. Nikken has looked for it and he does not have possession of it. Reports say that this box is in the hands of Jiun Sugano, Nittatsu’s son-in-law, the man most people had expected to receive the transmission from Nittatsu.

It is the tradition of Nichiren Shoshu high priests to honor the memory of the previous high priest as a mentor. Often high priests transcribe Gohonzons using brushstrokes just like the previous high priest. In Nikken’s case, this has not happened. Not only are his brushstrokes his own completely – which anyone can see by comparing Gohonzons – but he has also made it his mission to destroy all of Nittatsu’s accomplishments. 

Nikken has destroyed all the head temple buildings that the former high priest had built. Especially outrageous was his decision to destroy the Sho-Hondo, the Grand Main Temple that Nittatsu Shonin had supported. Nittatsu Shonin had said, “Needless to say, the Sho-Hondo is a holy temple where the Dai-Gohonzon of the High Sanctuary of True Buddhism is to be enshrined. It is the high sanctuary where Brahma and Shakra should visit to pay homage.” He made these statements at the Cornerstone Placing Ceremony of the Sho-Hondo on October 12, 1969.

Historically, the transference of the heritage from high priest to high priest has been anything but smooth and uneventful. High priests have been chosen who were members of another sect or who were children. They have been chosen based on their wealth and position, or because of their family’s influence. The position of high priest has been bought and sold. There has often been intrigue and power struggles and corruption.

Because Nikken has not actually received the heritage, he is on shaky ground in Nichiren Shoshu. The world of the priesthood is the world of animality, and there are constantly feuds and struggles for power among the families that make up the upper echelon. Nikken is also disparaged and ridiculed by the public for his arrogant acts of excommunicating the Soka Gakkai and destroying temples and buildings. 

In order to guarantee that he receives respect, Nikken has developed the doctrine of the infallibility of the high priest. Nichiren Shoshu regularly issues statements comparing the high priest to “the Daishonin in modern times” and to the Dai-Gohonzon, and requiring “absolute obedience to the high priest.” In addition, new bylaws have been created, increasing the punishment for “any priest who criticizes the high priest.” Indeed some people in Nichiren Shoshu report that their sect is now a cult.

There are many reports of how Nikken has conducted himself in an inappropriate way:

In the “Kawabe memo,” he expressed doubt about the validity of the Dai-Gohonzon. Kawabe was later rewarded with a rich temple, for his silence on other matters.

Nikken curried favor with Masatomo Yamazaki, the convicted liar and extortionist.

He was unfamiliar with many aspects of the position of high priest, things that would surely have been taught to him by Nittatsu Shonin if he had selected him for the next high priest.

Nikken celebrated the first chanting of Nam Myoho Renge Kyo on March 28th, not April 28th. Then, he tried to say that there were two such occasions.

It is important to know that the fundamentals of the Daishonin’s Buddhism do not lie in the argument over whether the transmission of the heritage was maintained or disrupted. This has nothing to do with Nichiren Daishonin’s treasure of the Law, which the Daishonin described in this passage, “Nam-myoho-renge-kyo will spread for ten thousand years and more” (Writings of Nichiren Daishonin, p. 244). 

Our aim is to dissolve the traditional view of the heritage through its thorough reexamination, and to restore the Daishonin’s view. As the 9th high priest Nichiu wrote, “Faith and the heritage are the same thing” (Ushi Kegisho Chukai).

Basing ourselves upon the original meaning of the transmission of the heritage, we would like to stress the following points:

Nikken’s authoritarian character, his lack of dignity and intelligence, his secularism, his poor human qualities and irresponsibility disqualify him as the highest leader of the school.

Nikken and his cohorts have abandoned Nichiren Daishonin and Nikko Shonin’s original objectives of the salvation of the people and the achievement of kosen-rufu in the Latter Days of the Law.

They have made erroneous statements concerning the transmission of the heritage and the ideas of the high priest’s absoluteness and the priesthood’s superiority to the laity. 

Nikken and the present Nichiren Shoshu administration have denied the essential idea of equality between priesthood and laity.

They have centralized authority upon the high priest.

Nikken is guilty of personal misuse of authority as chief priest of Taiseki-ji.

Nikken exhibits lack of basic understanding about the formation and functions of Nichiren Shoshu.