Distortions of Doctrines by Nichiren Shoshu High Priest Nikken Quotes from Nichiren Shoshu's Own Publications

October 1991 Myodo, p. 10: 

"Forty-eighth High Priest Nichiryo Shonin's Zoku Kechu Sho, a biographical survey of all High Priests, can be summarized: ... at Taisekiji we possess the Heritage of the Law passed from Master to Disciple. We must believe that the High Priest, who receives this lineage, is equal to Nichiren Daishonin. Thus we can sow the seed of Buddhahood among the people." (emphasis added)
Dai Nichiren Special edition 3, p. 1-4, p. 1-5: 
"In other words, because the enlightened life of Nichiren Daishonin, or the Body of the Law of the Three Treasures of the Buddhism of the Sowing continues to exist through the transmission of the Face to Face Bestowal of the Living Essence of the Law to the only one who is to receive it, we are being strictly directed to believe in the existence of that enlightened life within the body of each high priest." (emphasis added)
Supplement to the Japanese original of the Dai-Nichiren Special Editions, 1991:
"The local priest must worship and be obedient to the high priest as the Daishonin's replacement. Believers cannot worship the high priest directly ... Believers' only concern should be to worship the priest, obey instructions and give gokuyo." (emphasis added)
Dai-Nichiren Special Edition (III), 1991, pp. 1-6, 1-7: 
"As explained earlier, because a common priest who absolutely believes in and strictly obeys the high priest establishes a connection with the Living Essence of the Law within the high priest and thereby becomes a part of the Treasure of the Priest, members of the faith of this sect must view the Head Priest of the local temples they belong to with the attitude that their local priest is the Tetsugi Master who possesses the pure Living Essence of the Law." 
(emphasis added)
Dai-Nichiren Special Edition (II), 1991, pp. 13-14:
"When the priests and lay believers of the faith of Nichiren Shoshu have the occasion to be in the presence of the high priest, with palms pressed earnestly together in sincere gratitude, we pay prayer-like reverence to him as the Master who embodies the Living Essence of the Body of the entirety of the Law of all existence... Therefore it is important that, from the viewpoint of acquiescing to possession of the Body of the Law, which should be thought of as the source of the significance of the Daishonin's Buddhism, we not just listen to, but deep within our lives, truly hear the high priest's messages of guidance to us. In short, with perfectly sincere faith and self-imposed strict obedience, we should hold the high priest's instructions in deepest reverence..." 
(emphasis added)