The Mystic Principle of Responsive Communion as understood by Nichiren and as understood by the Soka Gakkai:

The Mystic Principle of Responsive Communion is embraced by the Soka Gakkai, the "orthodox" Nichiren sects, Tientai, and Nichiren Daishonin. In the SGI, it refers to the believers' relationship with Daisaku Ikeda and for Tientai, the "orthodox" sects, and Nichiren Daishonin, it refers to the believers' relationship with Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra or Gohonzon. SGI study chief Dr Mikio Matsuoka published in The Journal of Oriental Studies, Vol 15, 2005, The Buddhist Concept of the Human Being: http://www.iop.or.jp/Documents/0515/matsuoka.pdf At the end of page 54 he discusses this mystic principle:

"In his book, The Living Buddha, Ikeda narrates the Buddha’s moment of enlightenment under the bodhi tree in the following way: “In Shakyamuni’s case, as the darkness of night began to give way to the first light of dawn, the state of Buddhahood existing in the universe and the state of Buddhahood inherent in Shakyamuni’s own life merged in harmonious COMMUNION and blossomed forth.” 

The term “communion” used in the above quote refers to the relationship between people’s capacity to comprehend the teachings and the function of the Buddha to lead people to understand the teaching. It is explained as the “mystic principle of responsive communion” in T’ient’ai’s Hokke gengi (Profound Meaning of the Lotus Sutra). Therefore, Ikeda’s narrative of Shakyamuni’s enlightenment can also be understood in terms of a fusion between the human being, representing the individual’s own power, and the cosmic life, representing external power. This concept of a fusing of inner and external power originates from Nichiren’s writings concerning his views of Buddhist practice. He writes, “One’s own power is actually not one’s own power. . . . External power is actually not external power,” indicating that the individual’s own power and external power are essentially one. Nichiren views external power as a function that aids the individual’s own power. Also, Nichiren was extremely committed to the heart of both the Lotus Sutra and its teacher Shakyamuni, often making statements such as: “I am certain that this is all because the [written] characters of the Lotus Sutra have entered into your bodies in order to give us aid,”7 and “I wonder if Shakyamuni Buddha has entered your body to help me.” In all cases, he regards the power of the Lotus Sutra and Shakyamuni Buddha as support for the individual’s efforts for self-salvation. So external power functions to bring out the individual’s own power to the fullest. This view of practice is characteristic of a human-centered religion. In a Harvard speech on Mahayana Buddhism, Ikeda refers to this fusion of internal and external powers as the ideal needed for “the restoration and rejuvenation of humanity.”

Matsuoka should have ended his discourse here. Then it would have approached the understanding of Nichiren Daishonin. However, he goes on to say that the Mystic Principle of Responsive Communion is between the disciple and the mentor, Daisaku Ikeda. This goes against the Lotus Sutra and the Master Nichiren. It is tantamount to adding a self serving doctrine not found in the Lotus Sutra or writings of Nichiren and claiming it is a doctrine of the Lotus Sutra and Nichiren. My contention is that those doing such a thing (adding and claiming falsely) can not avoid the Lower Realms of Existence. 

Should I ever intentionally or un-intentially add and claim falsely that a teaching is contained within the Lotus Sutra and writings of Nichiren when it is not, please correct me immediately so I may avoid the Lower Realms.