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Nichiren Shoshu Minobu Sect IS the Phantom City at Taisekiji )

They were never Nikko's School. Because the SGI had sincere faith that
they were, however, and even though they lied about leaving Nichiren
Shu and the Five Senior Priests behind when they formed Nichiren
Shoshu, they were adequate to allow the formation of the SGI with the
true spirit of Nikko's School.

First, they broke off from Nichiren Shu to form the Nikko Branch of
eight schools in 1876, then the Hommon Shu in 1899, then the Fuji
School in 1900, and finally in 1912, Nichiren Shoshu. But secretly,
they never severed their dependency on Nichiren Shu Minobu Sect, which
trained all Nichiren Shoshu priests at Rissho University until just
recently when Nikken opened an extension University of Minobu Sect to
train Nichiren Shoshu priests, out of shame.

Having severed the relationship with this Phantom School of Nikko's
Buddhism, it would be unwise to retain any attachment to them, since
they have been revealed to be at one with the Five Senior Priests, and
not followers of Nikko (26 Admonitions).

Cast aside the transient and reveal the True !!!

From The Lotus Sutra, Chapter Seven:
The Parable of the Phantom City:

Suppose there was a stretch of steep bad road,
in a remote wasteland with many harmful beasts,
a place moreover without water or grass,
one dreaded by people.
A group of countless thousands and ten thousands
wanted to pass over this steep road,
but the road was very long and far-stretching,
extended five hundred yojanas.
At this time there was a leader,
well informed, possessing wisdom,
of clear understanding and determined mind,
capable of saving endangered persons from manifold difficulties.
The members of the group were all weary and disheartened
and said to their leader,
"We are now exhausted with fatigue
and wish at this point to turn around and go back."

The leader thought to himself,
These people are truly pitiful!
Why do the wish to turn back
and miss the many rare treasures ahead?
At that time he thought of an expedient means,
deciding to exercise his transcendental powers.
He conjured up a great walled city
and adorned its mansions,
surrounding them with gardens and groves,
channels of flowing water, ponds and lakes,
with double gates and tall towers and pavilions,
all filled with men and women.
As soon as he had created this illusion,
he comforted the group, saying, "Have no fear-
you can enter this city
and each amuse himself as he pleases."
When the people had entered the city,
they were all overjoyed in heart.
All had a feeling of ease and tranquility,
telling themselves that they had been saved.
When the leader knew they were rested,
he called them together and announced,
"Now you must push forward--
this is nothing more than a phantom city.
I saw that you were weary and exhausted
and wanted to turn back in mid-journey.
Therefore I used the power of expedient means
to conjure up this city for the moment.
Now you must press forward diligently
so that together you may reach the place where the treasure is."


-Chas.
_____________________________________________

From "The Entity of the Mystic Law", Writings of Nichiren Daishonin,
p. 418:

The Great Teacher Nan-yüeh says, "The entity of the mind is endowed
with two aspects, the defiled and the pure. However, it does not have
two different forms but is single in nature and without distinction."
[The Mahayana Method of Concentration and Insight.] And the example of
the mirror [See Note] that he gives truly presents a thorough
explanation of the subject. For a more detailed understanding, one may
also refer to his interpretations in The Mahayana Method of
Concentration and Insight.

Note: The example of the mirror is expounded in Mahayana Method of
Concentration and Insight. Through the example of the inseparable
relationship between an object and its image reflected in the mirror,
Nan-yüeh reveals that a living being and a Buddha are "two but not
two" in essence; in other words, common mortals of the nine worlds are
inherently endowed with Buddhahood.