of the Buddha has this great mandala appeared in the world." Nichikan Shonin: — ; "The 13th day of the sixth month in the fifth year of Kyoho, cyclical sign kanoe-ne." There are also two inscriptions from Miao-lo's commentary , The Annotations on "The Words and Phrases of the Lotus Sutra": — "Those who make offerings will gain good fortune surpassing the ten honorable titles [of the Buddha]" — "Those who vex and trouble [the practitioners of the Law] will have their heads split into seven pieces." The Soka Gakkai organization maintains that only the conferred by their leadership brings both personal happiness and Kosen-rufu, claiming that they possess the true mandate of Nichiren for widespread propagation. By contrast, Nichiren Shoshu Hokkeko members often omit the honorific term when referring to used outside their religion, most especially against the Soka Gakkai variant either as a pejorative derision or refusal to acknowledge the implied sacred nature of the outside their sectarian beliefs, often citing them as either fake and lacking the ceremony prescribed to animate a for its spiritual efficacy. The lesser value of is used by Nichiren Shoshu members instead. Outside of Nichiren Buddhism The terms and are often used interchangeably and with some confusion. In the Japanese new religion Risshō Kōsei Kai, members receive and practice to a enshrined in their homes; the scroll consists of an image of Gautama Buddha. At the Risshō Kōsei Kai headquarters there is a that is a statue of Shakyamuni. In the Jōdo Shinshū school of Pure Land Buddhism, under Hōnen and Shinran, the use of became more prevalent; they took the form of inscriptions of the sect's mantra Namu Amida Buddha, other phrases, images of the Buddha, statuary, and even representations of the founder. Rennyo thought the written mantra was more appropriate than a statue but did not ascribe particular powers to it as do Nichiren's followers to their . In Mikkyō practices such as in Shingon Buddhism, the term to refers to the divinity honored in a rite but later came to represent the formal object of worship. The tutelary figure's role is similar to that of the yidam in Tibetan Buddhism. Tutelary deities in Vajrayana, including Mikkyō, Chinese Esoteric Buddhism and Tibetan Buddhism, are crucial to many religious practices. In the famous fire ritual ceremony, the fire itself, while it is being consumed and animated, is also considered a temporary