Reverend Horigome Nichijun Shonin was the sixty-fifth High Priest (1956-1959).
In 1924, at the age of 25, Nichijun Horigome studied in Kyoto. In his guidance book "From Today Onward" (published in 1989)1, President Ikeda writes:
"admonishing himself with the Gosho 'On debating other Sects,'[it turns out that this is mistranslated, the proper name should be "The way to talk about doctrines", On debating other Sects is a long theoretical Gosho. This one is very short and to the point.] It's most salient quote is:"If a mouse becomes a bat, it is neither mouse nor bird. You are neither a country priest nor a Kyoto Priest and I think you are going the way of Shofu-bo.[Who had turned on the Daishonin Earlier].2he committed himself by writing his firm determination:
Today, having come to Kyoto for study, I find that I have found much new meaning in this writing...In order to avoid making the same mistake as Sanmi-bo I must be extremely strict with myself."
....
The teaching of the original Buddha is extremely profound and subtle; it is difficult to understand and difficult to enter. In comparison, those who purue it are not wise or capable enough. So it will be no easy thing for them to complete their studies and transfer the teaching to others without departing in the least from its essence. One could easily become a bat.3 Even though one might leave the secular world and make vows, if he becomes an evil friend, all of his efforts will be in vain.
....
The year before last, I was appointed an instructor. Still, when I try to actually transmit the Law and transmit the teachings to others, it becomes increasingly plain how ignorant I am. I attempt to correct the attitude of believers so that they might enjoy the condition expressed by the phrase,"This my land remains safe and unharmed," but end up in failure; instead I arouse negligence in them and cause them to debase the teachings.
Partly because bright believers take my views and actions to be the very teachings of the founder [Nichiren Daishonin], I realize that in essence I am a poor teacher who may lead believers astray -- into the evil paths.... Deeply reflecting on myself, I have finally realized how terribly immature I am in my understanding.
...
From now, until I reach the age [of thirty-two] at which the Daishonin first expounded his teachings, there still remain three or four years, but I am not certain as to how much I can increase my wisdom and understanding.
I would like to be able to cross over to the other shore [of enlightenment] with the aid and support from each of you. It will give me great pleasure If I can gain even a small portion of the Buddha's wisdom without lapsing into being a bat.
Edited
"Fuji-Shuo Gaku Yoo Shuo" (Fuji School of Studies V.5 p.39
Helped Edit the Gosho Zenshu (Major Writings)(compiled by Reverend Nichiko Hori 59th high priest): source:3 (Fujinomiya City, Shizuoka Prefecture, Japan: Seiten Publishing Committee, 1952) His relationships with retired High Priest Hori and Tsunesuburu Makiguchi and later President Toda were seminal in creating the Sokagakkai. A professor Miyata of Soka University says:
"President Makiguchi was in search of a religion that could be the basis of his Soka educational system. In one word, Soka education means to open up person's possibilities, to view every student with a warm heart to help the student be independent and logical. He was searching for a religion that would lay a foundation for his educational system. Then he encountered [Priest Horigome of] Nichiren Shoshu."
"Priest Horigome had founded a temporary branch office in Nakano. Priest Horigome was studying philosophy at Waseda University. He concluded that Buddhism could no longer contribute to society as long as it remained in the temple. He thought they needed to start a religious movement in which lay believers could play an active role. That's why he founded that temporary branch."
"When Priest Horigome -- who believed in the Buddhist movement of lay believers -- and President Makiguchi -- who believed in the Soka educational system -- met, a religious movement based on humanism started."
"Ironically, there was no such tradition within Nichiren Shoshu. Because of that, from the very beginning, the priesthood thought that the Soka Gakkai was arrogant. They also claimed that the lay believers shouldn't be audacious. This is a good example of the confrontation between village culture and ocean culture."
Later in life (in 1947) Reverend Horigome said about Makiguchi:
"There is not the slightest discrepancy between the teachings of Nichiren Daishonin and Mr. Makiguchi's concepts.... I would not say he underwent a transformation after encountering the Lotus Sutra. Rather, I am convinced he had been an emissary of the Buddha all along and, through the teaching of that sutra, became awakened to and could reveal his true status. I am overwhelmed with awe for such a great teacher."
Which goes to the point that it is our karmic connection to Nichiren's Buddhism that determines our response to it...the "mentor/disciple" concept does not mean that we can ONLY access the truth through an intermediary...that is an idea directly contradicted by buddhism.4
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