> Even so, our protagonist might respond, "I must admit I have little defense
> against Nichiren Daishonin's own words or the evidence of Gohonzon. Again,
> however, the Lotus Sutra is difficult to understand and accept and therefore
> also Shakyamuni. If there are people that can be liberated by the belief
that Nichiren Daishonin is the true Buddha, then haven't the true intentions of
> Shakyamuni been well served? In other words, isn't it possible that because
> of their past karma, that some people are unable to take faith in Shakyamuni
> and the Lotus Sutra but can take faith in Nichiren Daishonin and the Daimoku?
> Your question is searching and has some broad implications that need to be
> considered. As Nichiren Daishonin taught, propagation of the Dharma must be
> in accordance with the time, the teaching, and the country (8). Of course,
> the essential problem of having the Buddha's true Dharma confused with
> inferior doctrines and philosophies is the same throughout the world.
> Nevertheless, because of differences in cultural circumstances, the confusion
> is masked behind a different composition of philosophies, and ideologies in
> each country. Therefore, we must attempt to understand what is best for the
> growth of Nichiren Daishonin's Buddhism in this country. With this in mind,
> I would answer your question by asking you to consider the matter in the
> following way. In the 16th chapter of the Lotus Sutra, the Tathagata employs
the parable of the excellent physician who attempts to administer medicine to
> his children after they were infected with poison.
> "Those among the various children who have not lost their minds see that this
> excellent medicine is good in both color and fragrance and at once swallow
> this, their illness is completely eliminated and they are cured. As to the
> remainder who have lost their minds, although on seeing their father coming
> they also rejoice and make inquiries and request him to heal their illness,
> yet when he gives them the medicine, they are unwilling to swallow it. What
> is the reason? It was because since the influence of poison has penetrated
> deeply and has made them lose their original minds they said to themselves
> about this medicine with good color and fragrance that it is not beautiful."
> And later:
> "I ever know the masses of beings proceeding on the way and not proceeding >
on the way; according to what will save them, I preach for them all kinds of > against Nichiren Daishonin's own words or the evidence of Gohonzon. Again,
> however, the Lotus Sutra is difficult to understand and accept and therefore
> also Shakyamuni. If there are people that can be liberated by the belief
that Nichiren Daishonin is the true Buddha, then haven't the true intentions of
> Shakyamuni been well served? In other words, isn't it possible that because
> of their past karma, that some people are unable to take faith in Shakyamuni
> and the Lotus Sutra but can take faith in Nichiren Daishonin and the Daimoku?
> Your question is searching and has some broad implications that need to be
> considered. As Nichiren Daishonin taught, propagation of the Dharma must be
> in accordance with the time, the teaching, and the country (8). Of course,
> the essential problem of having the Buddha's true Dharma confused with
> inferior doctrines and philosophies is the same throughout the world.
> Nevertheless, because of differences in cultural circumstances, the confusion
> is masked behind a different composition of philosophies, and ideologies in
> each country. Therefore, we must attempt to understand what is best for the
> growth of Nichiren Daishonin's Buddhism in this country. With this in mind,
> I would answer your question by asking you to consider the matter in the
> following way. In the 16th chapter of the Lotus Sutra, the Tathagata employs
the parable of the excellent physician who attempts to administer medicine to
> his children after they were infected with poison.
> "Those among the various children who have not lost their minds see that this
> excellent medicine is good in both color and fragrance and at once swallow
> this, their illness is completely eliminated and they are cured. As to the
> remainder who have lost their minds, although on seeing their father coming
> they also rejoice and make inquiries and request him to heal their illness,
> yet when he gives them the medicine, they are unwilling to swallow it. What
> is the reason? It was because since the influence of poison has penetrated
> deeply and has made them lose their original minds they said to themselves
> about this medicine with good color and fragrance that it is not beautiful."
> And later:
> "I ever know the masses of beings proceeding on the way and not proceeding >
of beings to be able to enter the supreme way and rapidly achieve the Buddha
body?" (12)
> In accordance with this, Nichiren Daishonin's ultimate aim was to bring all
> people to direct faith in the pure Buddha Dharma of Lotus Sutra itself. Any
> expedient that does not ultimately lead to this end is not in accordance with
> what he taught. The notion that Nichiren Daishonin is the true Buddha, is a
> heterodoxy that originated in Japan several centuries ago among a small
> faction of his followers long after his passing. (1) This fact should be
> taken into careful consideration. A prevalent theme throughout Nichiren
> Daishonin's writings is that eventual enlightenment can be assured by the
> invocation of Daimoku alone. Undoubtedly, some benefit can be gained by
> accepting Nichiren Daishonin as the true Buddha, provided that this
investment in faith leads to the actual chanting of Daimoku. However, what of those
> people who cannot be won to the Daimoku by such a subterfuge? This latter
> kind of people may very well be the majority in this country. Shakyamuni of
> India, the historical Buddha, also called Gautama, is rather commonly known
> throughout the literate world as the original Buddha. This prior
information is the original cause that motivates many people to be attracted to and
seek out the devices of Buddhist practice. So, what of these people, having
> a-priori cultivated respect for Lord Shakyamuni, only to have that respect
> crushed off by the SGI sentiment? Because of this, how many people have
> rejected the Daimoku and Nichiren Daishonin before they hardly begin or
never attempted at all? And what of those people who after years of practice
> realize the truth when examining the literal meaning of the Lotus Sutra and
> Nichiren Daishonin's major writings uncorrupted by the agenda laden
> interpretations of the SGI movement? What potential difficulties can ensue
> after having become deeply bonded to the subterfuge by years of community
> affiliation, friendship, and even family? In other words, among those who
> were taught from the beginning that Nichiren Daishonin is the true Buddha,
how many of them would have been better off believing from the onset that
> Shakyamuni is the true Buddha? In turn, how many people were driven away
> from the onset because no respect for the Buddha land of Shakyamuni could be
> found? The protagonist replies, "........ these questions raise difficult issues and
> consequently do not lend themselves to easy answers. It may not be very
> satisfying, but no one ever said it would always be easy, certainly not
> Nichiren Daishonin. Earthly desires and delusions are nirvana and the
> sufferings of life and death are enlightenment. Matters of belief and
> understanding reside there as well. Regardless, your answers have not yet
> adequately satisfied some of my deeper concerns. As we have discussed, the
> Lotus Sutra is difficult to understand and difficult to accept. How can the
> majority of people be expected to directly read and study the Lotus Sutra and
> usefully gain benefit from it? Further, we can both agree that Nichiren
> Daishonin's contribution to doctrine and practice is great indeed. As a
> matter of strategic concern, don't you fear that the benefits of his
> contribution will be lost to posterity and the spread of Namu Myoho Renge Kyo
> blunted if Nichiren Daishonin is not endowed with the status of true
Buddha?"
> In response to the last part of your question, please consider the following
> things. The latter day of the law (mappo), is defined as the age of decline
> when the true Dharma is confused with inferior teachings and consequently
> lost. For this reason, sowing the seed of the true Buddha Dharma (Myoho
>Renge Kyo) has particular emphasis in the practice of Nichiren Daishonen's
>faith. The term "shakubuku" has been inextricably linked to the propagation
>movement. The term shakubuku has multiple meanings. I understand that in
>one sense it means, 'to crush or subdue', but in another sense it means 'to
>refute heretical views'. It is sometimes hard to see the forest when
standing close to the trees. Considering this, I may ask in return, isn't it actually
> possible that the successful propagation of Myoho Renge Kyo has been
> compromised by the lack of universality of the expedient you employ?
> Representing Nichiren Daishonin as the true Buddha can easily cause some
> people to see him as just another radical cult hero, a subversive fad,
rather than as a legitimate Buddhist master. If we are going to confuse the status
> of key personages like Shakyamuni and Nichiren Daishonin, then how much
>easier is it to misrepresent the status of others, thus leaving Nichiren
>Daishonin's orthodox Buddhism and the propagation movement open to
>exploitation and corruption? It is difficult to estimate just how much
damage >this kind of phenomena has done to the credibility of both Nichiren body?" (12)
> In accordance with this, Nichiren Daishonin's ultimate aim was to bring all
> people to direct faith in the pure Buddha Dharma of Lotus Sutra itself. Any
> expedient that does not ultimately lead to this end is not in accordance with
> what he taught. The notion that Nichiren Daishonin is the true Buddha, is a
> heterodoxy that originated in Japan several centuries ago among a small
> faction of his followers long after his passing. (1) This fact should be
> taken into careful consideration. A prevalent theme throughout Nichiren
> Daishonin's writings is that eventual enlightenment can be assured by the
> invocation of Daimoku alone. Undoubtedly, some benefit can be gained by
> accepting Nichiren Daishonin as the true Buddha, provided that this
investment in faith leads to the actual chanting of Daimoku. However, what of those
> people who cannot be won to the Daimoku by such a subterfuge? This latter
> kind of people may very well be the majority in this country. Shakyamuni of
> India, the historical Buddha, also called Gautama, is rather commonly known
> throughout the literate world as the original Buddha. This prior
information is the original cause that motivates many people to be attracted to and
seek out the devices of Buddhist practice. So, what of these people, having
> a-priori cultivated respect for Lord Shakyamuni, only to have that respect
> crushed off by the SGI sentiment? Because of this, how many people have
> rejected the Daimoku and Nichiren Daishonin before they hardly begin or
never attempted at all? And what of those people who after years of practice
> realize the truth when examining the literal meaning of the Lotus Sutra and
> Nichiren Daishonin's major writings uncorrupted by the agenda laden
> interpretations of the SGI movement? What potential difficulties can ensue
> after having become deeply bonded to the subterfuge by years of community
> affiliation, friendship, and even family? In other words, among those who
> were taught from the beginning that Nichiren Daishonin is the true Buddha,
how many of them would have been better off believing from the onset that
> Shakyamuni is the true Buddha? In turn, how many people were driven away
> from the onset because no respect for the Buddha land of Shakyamuni could be
> found? The protagonist replies, "........ these questions raise difficult issues and
> consequently do not lend themselves to easy answers. It may not be very
> satisfying, but no one ever said it would always be easy, certainly not
> Nichiren Daishonin. Earthly desires and delusions are nirvana and the
> sufferings of life and death are enlightenment. Matters of belief and
> understanding reside there as well. Regardless, your answers have not yet
> adequately satisfied some of my deeper concerns. As we have discussed, the
> Lotus Sutra is difficult to understand and difficult to accept. How can the
> majority of people be expected to directly read and study the Lotus Sutra and
> usefully gain benefit from it? Further, we can both agree that Nichiren
> Daishonin's contribution to doctrine and practice is great indeed. As a
> matter of strategic concern, don't you fear that the benefits of his
> contribution will be lost to posterity and the spread of Namu Myoho Renge Kyo
> blunted if Nichiren Daishonin is not endowed with the status of true
Buddha?"
> In response to the last part of your question, please consider the following
> things. The latter day of the law (mappo), is defined as the age of decline
> when the true Dharma is confused with inferior teachings and consequently
> lost. For this reason, sowing the seed of the true Buddha Dharma (Myoho
>Renge Kyo) has particular emphasis in the practice of Nichiren Daishonen's
>faith. The term "shakubuku" has been inextricably linked to the propagation
>movement. The term shakubuku has multiple meanings. I understand that in
>one sense it means, 'to crush or subdue', but in another sense it means 'to
>refute heretical views'. It is sometimes hard to see the forest when
standing close to the trees. Considering this, I may ask in return, isn't it actually
> possible that the successful propagation of Myoho Renge Kyo has been
> compromised by the lack of universality of the expedient you employ?
> Representing Nichiren Daishonin as the true Buddha can easily cause some
> people to see him as just another radical cult hero, a subversive fad,
rather than as a legitimate Buddhist master. If we are going to confuse the status
> of key personages like Shakyamuni and Nichiren Daishonin, then how much
>easier is it to misrepresent the status of others, thus leaving Nichiren
>Daishonin's orthodox Buddhism and the propagation movement open to
>exploitation and corruption? It is difficult to estimate just how much
Daishonen >and Namu Myoho Renge Kyo itself. In any event, I think you
must admit that >the stand you take creates very substantial limitations
regarding to who among >the populace that the seed of Daimoku can successfully
be propagated.
> As to the issue of the majority of people benefiting from direct
study of the Lotus Sutra, I must answer at considerable length. First, I suspect
that most of those who claim that the Lotus Sutra is too difficult to study, also carry
> a similar attitude towards Nichiren Daishonin's gosho. These are the kind
of people who would rather depend on what their leaders prescribe than bend to
> the effort of studying the source documents themselves. With little
> exception, basic literacy is rather universal condition in this country.
> There is also a clear difference between what is difficult and what is truly
> impossible. The Lotus Sutra admonishes us that in the age of mappo we
>should depend upon the Buddha Dharma (the written sutra) rather than on the
>words of others. And Nichiren Daishonin himself admonished that we should
>"listen to the golden words of the Buddha, not what others have to say". (13)
> Undoubtedly, Nichiren Daishonin's Buddhism opens and closes with the
>Daimoku, it is the soul and essence of the practice that he expounded.
>Without assiduous return to Namu Myoho Renge Kyo, the rest of the elements
>of faith, practice, and study are like the different parts of the lotus plant
severed from its root. Even so, Nichiren Daishonin wouldn't have stressed the
> assiduous recitation of the Hoben and Juryo chapters had he wanted us to
>chant Daimoku only. That is, he intended that we become well acquainted with
>the heart of the Lotus Sutra, both in sound-rhythm and in literal meaning.
> There is very substantial practical justification for being attendant upon
> literal meaning. As most of us first experienced, substantial benefit can be
> achieved just by taking faith in the chanting of Daimoku. However, to
> continue without study, is to base Daimoku on the devices of one's karma
laden past experience and insight alone, rather than having that insight mediated
by the written guidance of the Buddha Dharma itself. After a certain point,
> progress in faith and understanding is much slower without study into the
> literal meaning of the Buddha Dharma. The lack of such study also makes
> people vulnerable to the misleading views and guidance of others.
Nichiren Daishonin undeniably believed that the Lotus Sutra did fit
the capacities of the people of the latter day. The whole theorem of the thing
> was that some two thousand years after the Buddha's passing, the people were
> indeed ready for the Lotus Sutra. Nichiren Daishonin, wouldn't have
advocated the sacred title of the Lotus Sutra as the central practice if he hadn't
> believed this. In so doing, he strictly defined what was the essence, what
> was the heart, and what was the body of the text of the Lotus Sutra. Now,
> some three thousand years after the Buddha's passing, the Lotus Sutra fits
> the capacities of the people just as well if not better. To venture an
> analogy, when Albert Einstein first published his theory of relativity,
there wasn't anyone else on the planet that could understand what he was talking
> about. Then, after a while, two or three other physicists of his time got
it figured out and then after a while a few more caught on. Now, even less
than a century after his startling revelations, it would be difficult to earn a
> degree in the physical sciences without having a basic handle on Einstein's
> theory. Although, few people on the street (including myself) could tell
you much, there is hardly anyone in the modern world who hasn't at least heard of
> Einstein and his revolutionary theory of relativity. The technological and
> industrial edifice of modern civilization is predominantly based on the older
> Newtonian physics (14). However, the seed of relativity theory has been
> planted and is inexorably working its way into the depths of the collective
> and thus gradually altering our practical understanding of the physical
> universe. It would be safe to predict that civilization of one or two
> thousand years from now will be incalculably different as a consequence. It
> is difficult to significantly change the consciousness of an entire species
of living being. As a species, we have resided on the plateau of civilization
> for only five or ten thousand years at best. In the life of the planet and
> our race, a few thousand years can hardly be counted as a period of huge
> extent. The true pure Buddha Dharma shares something in common with
> relativity theory insofar as human kind as a whole has been a long time in
> preparation to receive it. The predicted ten thousand years of the latter
> age of the law marks a time when both the widespread need and the capacity
>for the Buddha Dharma enjoys an extraordinary convergence.
> The Daimoku is the seed practice, but knowledge of the heart and eventually
> the body of the Lotus Sutra is necessary in order that the seed develop good
> roots and produce a well formed plant. In the "Opening of the Eyes",
> Nichiren Daishonin quoted Miao-lo as having concluded, 'if one fails to
become acquainted with the Buddha of the Juryo chapter, one is no more than a
> talented animal who does not even know what lands his father presides
> over.'(13) Yes, the Lotus Sutra it is difficult to understand, but so are
> many classical works when read for the first time. Those who suggest that
> the Lotus Sutra is too difficult to be worth the reading are seriously in
> error.
> I can anticipate your next question, "not all people are bookworms, just how
> much reading and study must be done do to satisfy the practice?" Of course,
> the essential answer is, "just one phrase, 'Namu Myoho Renge Kyo'". However,
> this one phrase is very deep in meaning and the study of it, is consequently
> a life long journey. This journey can be greatly aided if time is taken to
> consult the written Buddha Dharma of the Lotus Sutra and Nichiren Daishonin's
> gosho. Nichiren Daishonin expressed a very focused and economical stand
>on the prescribed scope of study when he wrote:
> " 'In all the Buddha's lands of the universe there is but one supreme
> vehicle, not two or three, and it excludes the provisional teachings of the
> Buddha,' and 'Honestly discarding the provisional teachings, I will expound
> the Supreme Law,' and 'Never accept even a single phrase from the other
> sutras.' Thus, ever since that time, the supreme vehicle of the Mystic Law
has been the only teaching profound enough to enable all people to attain
> Buddhahood.' " (15)
> Judging from this passage, it should be clear that Nichiren Daishonin did not
> expect us to master the entire Buddhist cannon in order to do justice to his
> faith. Study of the Lotus Sutra and Nichiren Daishonin's supporting gosho,
> are the central liturgical articles of faith. Undoubtedly, first readings
> are difficult because there are many unfamiliar terms and unusual styles of
> literary expression. However, with repeated effort, the task of
comprehension > eventually becomes easier. Although, huge in substance of
meaning, the Lotus Sutra is not a particularly long book. In turn, the entire
collection of Nichiren Daishonin's writings is a rather modest holding, and his
major writings constitute only a fraction of this (16). Therefore, it is not an
> unreasonable expectation that the majority of people gain direct familiarity
> with the contents of both. As familiarity deepens, the Lotus Sutra is
> almost certain to show itself to actually have excellent "color and
> fragrance". The Lotus Sutra is the master plan that Nichiren Daishonin's
> faith rests upon. One would be remiss in claiming to be his follower if he
or she didn't endeavor to build studied acquaintance with its content.
> Unquestionably, it is the same imperative with the study of Nichiren
> Daishonin's gosho, which serves as doctrinal guide for interpreting and
> practicing the Lotus Sutra in the latter day. However, this is only part of
> an answer to the complex question that is at the heart of this discussion.
study of the Lotus Sutra, I must answer at considerable length. First, I suspect
that most of those who claim that the Lotus Sutra is too difficult to study, also carry
> a similar attitude towards Nichiren Daishonin's gosho. These are the kind
of people who would rather depend on what their leaders prescribe than bend to
> the effort of studying the source documents themselves. With little
> exception, basic literacy is rather universal condition in this country.
> There is also a clear difference between what is difficult and what is truly
> impossible. The Lotus Sutra admonishes us that in the age of mappo we
>should depend upon the Buddha Dharma (the written sutra) rather than on the
>words of others. And Nichiren Daishonin himself admonished that we should
>"listen to the golden words of the Buddha, not what others have to say". (13)
> Undoubtedly, Nichiren Daishonin's Buddhism opens and closes with the
>Daimoku, it is the soul and essence of the practice that he expounded.
>Without assiduous return to Namu Myoho Renge Kyo, the rest of the elements
>of faith, practice, and study are like the different parts of the lotus plant
severed from its root. Even so, Nichiren Daishonin wouldn't have stressed the
> assiduous recitation of the Hoben and Juryo chapters had he wanted us to
>chant Daimoku only. That is, he intended that we become well acquainted with
>the heart of the Lotus Sutra, both in sound-rhythm and in literal meaning.
> There is very substantial practical justification for being attendant upon
> literal meaning. As most of us first experienced, substantial benefit can be
> achieved just by taking faith in the chanting of Daimoku. However, to
> continue without study, is to base Daimoku on the devices of one's karma
laden past experience and insight alone, rather than having that insight mediated
by the written guidance of the Buddha Dharma itself. After a certain point,
> progress in faith and understanding is much slower without study into the
> literal meaning of the Buddha Dharma. The lack of such study also makes
> people vulnerable to the misleading views and guidance of others.
Nichiren Daishonin undeniably believed that the Lotus Sutra did fit
the capacities of the people of the latter day. The whole theorem of the thing
> was that some two thousand years after the Buddha's passing, the people were
> indeed ready for the Lotus Sutra. Nichiren Daishonin, wouldn't have
advocated the sacred title of the Lotus Sutra as the central practice if he hadn't
> believed this. In so doing, he strictly defined what was the essence, what
> was the heart, and what was the body of the text of the Lotus Sutra. Now,
> some three thousand years after the Buddha's passing, the Lotus Sutra fits
> the capacities of the people just as well if not better. To venture an
> analogy, when Albert Einstein first published his theory of relativity,
there wasn't anyone else on the planet that could understand what he was talking
> about. Then, after a while, two or three other physicists of his time got
it figured out and then after a while a few more caught on. Now, even less
than a century after his startling revelations, it would be difficult to earn a
> degree in the physical sciences without having a basic handle on Einstein's
> theory. Although, few people on the street (including myself) could tell
you much, there is hardly anyone in the modern world who hasn't at least heard of
> Einstein and his revolutionary theory of relativity. The technological and
> industrial edifice of modern civilization is predominantly based on the older
> Newtonian physics (14). However, the seed of relativity theory has been
> planted and is inexorably working its way into the depths of the collective
> and thus gradually altering our practical understanding of the physical
> universe. It would be safe to predict that civilization of one or two
> thousand years from now will be incalculably different as a consequence. It
> is difficult to significantly change the consciousness of an entire species
of living being. As a species, we have resided on the plateau of civilization
> for only five or ten thousand years at best. In the life of the planet and
> our race, a few thousand years can hardly be counted as a period of huge
> extent. The true pure Buddha Dharma shares something in common with
> relativity theory insofar as human kind as a whole has been a long time in
> preparation to receive it. The predicted ten thousand years of the latter
> age of the law marks a time when both the widespread need and the capacity
>for the Buddha Dharma enjoys an extraordinary convergence.
> The Daimoku is the seed practice, but knowledge of the heart and eventually
> the body of the Lotus Sutra is necessary in order that the seed develop good
> roots and produce a well formed plant. In the "Opening of the Eyes",
> Nichiren Daishonin quoted Miao-lo as having concluded, 'if one fails to
become acquainted with the Buddha of the Juryo chapter, one is no more than a
> talented animal who does not even know what lands his father presides
> over.'(13) Yes, the Lotus Sutra it is difficult to understand, but so are
> many classical works when read for the first time. Those who suggest that
> the Lotus Sutra is too difficult to be worth the reading are seriously in
> error.
> I can anticipate your next question, "not all people are bookworms, just how
> much reading and study must be done do to satisfy the practice?" Of course,
> the essential answer is, "just one phrase, 'Namu Myoho Renge Kyo'". However,
> this one phrase is very deep in meaning and the study of it, is consequently
> a life long journey. This journey can be greatly aided if time is taken to
> consult the written Buddha Dharma of the Lotus Sutra and Nichiren Daishonin's
> gosho. Nichiren Daishonin expressed a very focused and economical stand
>on the prescribed scope of study when he wrote:
> " 'In all the Buddha's lands of the universe there is but one supreme
> vehicle, not two or three, and it excludes the provisional teachings of the
> Buddha,' and 'Honestly discarding the provisional teachings, I will expound
> the Supreme Law,' and 'Never accept even a single phrase from the other
> sutras.' Thus, ever since that time, the supreme vehicle of the Mystic Law
has been the only teaching profound enough to enable all people to attain
> Buddhahood.' " (15)
> Judging from this passage, it should be clear that Nichiren Daishonin did not
> expect us to master the entire Buddhist cannon in order to do justice to his
> faith. Study of the Lotus Sutra and Nichiren Daishonin's supporting gosho,
> are the central liturgical articles of faith. Undoubtedly, first readings
> are difficult because there are many unfamiliar terms and unusual styles of
> literary expression. However, with repeated effort, the task of
comprehension > eventually becomes easier. Although, huge in substance of
meaning, the Lotus Sutra is not a particularly long book. In turn, the entire
collection of Nichiren Daishonin's writings is a rather modest holding, and his
major writings constitute only a fraction of this (16). Therefore, it is not an
> unreasonable expectation that the majority of people gain direct familiarity
> with the contents of both. As familiarity deepens, the Lotus Sutra is
> almost certain to show itself to actually have excellent "color and
> fragrance". The Lotus Sutra is the master plan that Nichiren Daishonin's
> faith rests upon. One would be remiss in claiming to be his follower if he
or she didn't endeavor to build studied acquaintance with its content.
> Unquestionably, it is the same imperative with the study of Nichiren
> Daishonin's gosho, which serves as doctrinal guide for interpreting and
> practicing the Lotus Sutra in the latter day. However, this is only part of
> an answer to the complex question that is at the heart of this discussion.
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