Common Questions and Answers
Q: I notice that some members have a Kakocho Memorial Book on their altar and some do not. Does the Temple recommend that all believers should have one? Why is it important to have a Memorial Book?
It is recommended that all believers have a Kakocho Memorial Book on their altar. The Kakocho Memorial Book assists us in remembering the anniversaries of the passing of Nichiren Daishonin, Nikko Shonin, and the previous Nichiren Shoshu High Priests, significant events in True Buddhism, the anniversaries of the death of important figures in Nichiren Shoshu Buddhism (i.e. the Daishonin's father and mother), and the dates of death of our loved ones.
Applications are available at the Temple. When submitting your application, provide the names and dates of death of your deceased loved ones so the priest can inscribe their names in the Kakocho Memorial Book. Please allow 2 weeks for your request to be processed. The suggested donation for the Kakocho Memorial Book is $35.00
The Temple maintains a supply of orthodox Kakocho Memorial Book stands, however, if a non traditional stand will be used, please allow your Chief Priest to review its appropriateness.
Q: The table in front of my Butsudan does not have a lot of space. I have two candlesticks and two evergreen vases. There is only room for one candle and one vase if I line them up in a straight line with the incense burner. But now I have the two candles and incense burner in a straight line with the two vases in the back. Is it better to have the two vases in the back, or should I use only one vase, one candlestick and place them in a straight line?
There is a significance to the placement of the butsugu in the straight¬-line arrangement. "Nichiren Shoshu Basics of Practice" states:
The incense, candles and evergreens should be placed in a straight line. There is special significance to this. In Nichiren Shoshu, we revere the True Buddha, Nichiren Daishonin as the True Buddha who possesses the Three Enlightened Properties and whose Three Enlightened Properties comprise His single being. This profound concept teaches, in very simple terms, that the Property of the Law (signified by the incense), the Property of Wisdom (signified by the candles), and the Property of action (signified by the evergreens) are inseparable and totally integrated as the life of the True Buddha. Incense is made from fragrant wood like shikimi, an evergreen. Therefore, the flame from the candles and the shikimi (evergreen) come together and as a result you get smoke from the incense. The property of wisdom (candles) and the property of action (shikimi) combined are the property of the Buddha (incense). The candles, evergreens, and incense are in a straight line, to demonstrate that significance in front of the Gohonzon.
Q: I notice that during the Monthly Memorial Ceremony, everyone starts offering powdered incense during Part B (Chogyo) of Gongyo. Then, there are some members who wait until Gongyo is finished and offer the powdered incense during Daimoku. Are both ways okay or is there a specifically correct time to offer the powdered incense?
It is inappropriate to wait until the sutra recitation is finished, and offer powdered incense during Daimoku.
At Evening Gongyo in the Mutsubo at the Head Temple Taisekiji, believers are offered the opportunity to have Tobas inscribed and offer incense for the peace and happiness of the deceased. During this ceremony, powdered incense is offered during Part B of Gongyo.
Q: I know that it is considered slander to attend ceremonies of other religions. But recently my uncle passed away. He was a Christian. I offered a Toba for him at the Temple. The entire family had a Christian funeral for him and I felt that if I didn't attend, my parents, brother and sister, aunts and uncles would be hurt. What do I do?
Also, I have tried to shakubuku my brother and his fiancé, but they are both religious Christians. When they get married they will have a Christian wedding in a church. If I refuse to go to their wedding they will be angry. What is the right thing to do in this case?
It is best to avoid these ceremonies whenever possible. However, if you must attend such ceremonies, please silently chant Daimoku in your mind during the service for the peace and happiness of the participants. To offer Toba for the deceased is the best way to help them. Under no circumstances should you participate in the ceremony itself or make donations or offerings to these heretical religions. This occasion is a good opportunity to make a connection with friends and relatives whom you may rarely see, and to shakubuku them.
Q: I have been practicing True Buddhism for almost twenty years. I have never been able to go on Tozan because I have always had difficult financial problems. I have credit cards and I could easily take a cash advance or loan for the money for the August Tozan. Do believers commonly do this?
It is not generally recommended to borrow money to go on Tozan. It is better to plan ahead carefully and save the money in advance.
Q: I joined the SGI two years ago and I received the counterfeit honzon. I spent a lot of money to buy a nice Butsudan and butsugu. I have joined Nichiren Shoshu, turned in my counterfeit honzon and will soon receive Gojukai and a Nichiren Shoshu Gohonzon. Someone told me that I shouldn't use my old butsudan which used to contain the counterfeit honzon for my Nichiren Shoshu Gohonzon. But it is very nice and I removed the SGI emblem from it. Do I have to discard the expensive Butsudan and Butsugu also?
If the form is Nichiren Shoshu's butsudan, it is not necessary to discard your butsudan, however, any logos or butsugu with emblems other than those of Nichiren Shoshu should be removed. The standard Gohonzon enshrinement ceremony should be performed. Please offer zange (a sincere apology to the Gohonzon) for having accepted the counterfeit honzon in the past, and make a determination to progress forth in your faith and practice.
Q: I like to burn stick incense that gives a lot of smoke, similar to the kind used at the Temple. I am worried, however, that if I use this incense my Gohonzon will absorb the smoky dust and discolor quickly. Does this matter?
It is advisable to avoid exposing the Gohonzon to excessive smoke. Please consider moving your incense burner further away from your Gohonzon. If you really like to see smoke from the incense, you may wish to visit the Temple more often.
Q: When will we be taught the translation and interpretation of all the characters on the Gohonzon?
In the Gosho, “Reply to Kyo’o,” the Daishonin states:
I, Nichiren, have inscribed my life in sumi … (MW1; p. 120)
It is important for us to realize that because the Gohonzon is the Daishonin’s life, it would be impossible to translate it character by character without making it trivial.
The High Priest, who has inherited the Heritage of the Law entrusted to only one person, is the only one to lecture on the Juryo (16th) Chapter of the Lotus Sutra, which reveals the essence of the Gohonzon. No one else has the depth of understanding that would allow a correct explanation of the significance of the Gohonzon. We are fortunate to have the opportunity to correctly learn about the Gohonzon from lectures that are given by Him.
Q: Can we chant Daimoku for non-believers and somehow have this affect them? Please explain this principle.
It is a natural act of compassion to chant Daimoku for people when they are suffering. However, we cannot change their innate karma. If one does not possess faith, it is like having a cup with no bottom; one cannot contain the fortune. This is why it is important to shakubuku them. We should chant Daimoku that the people we have shakubukued will be able to take and develop faith in the Gohonzon.
We offer prayers for the deceased because they are unable to chant for themselves. We offer the benefits of our Daimoku to the deceased through offering Toba.
The story of Maudgalyayana (Japan. Mokuren) explains that even though he used his supernatural powers to alleviate his mother’s suffering in death, only the power of the Lotus Sutra was able to help her.
Q: What is the difference between the “Heritage of the Law entrusted to only one person” and the “General Heritage of Faith.”? What is the meaning of the term “Water of the Law”?
The “Heritage of the Law entrusted to only one person” indicates the Lifeblood Entity of the Law that was transmitted in its entirety by Nichiren Daishonin to Nikko Shonin, and from Nikko Shonin to Nichimoku Shonin. This Lifeblood Entity of the Law has been transmitted from each successive High Priest to the next down to the present High Priest, Nikken Shonin.
In the Gosho, “On the Mystic Principle of the Original Cause” the Daishonin states:
The principles of the great significance of the Lifeblood (Heritage of the Law) and the object of worship are the documents transmitted from Nichiren to each of the successive High Priests, and are the transmission received by only a single person, indicating the bequeathal inside the Treasure Tower of Taho Buddha. (Shinpen, p. 1684)
Fifty-sixth High Priest, Nichio Shonin stated in “Dispelling Illusion and Observing one’s Life”:
The entity of the Law is, in a word, the Dai-Gohonzon of the High Sanctuary which is preserved with great care at our temple. … In addition to being the inheritance of this entity of the Law, it is also the transmission of the Golden Utterance to the direct successors received by only a single person. (Bennaku Kanjin Sho, p. 212)
The term “Water of the Law” is used to illustrate the flow of this Heritage of the Entity of the Law from the Daishonin, to Nikko Shonin, to each successive High Priest. It is compared to pouring water from one vessel into another without losing even a single drop.
The “General Heritage of Faith” is the flow of the “Water of the Law” into the lives of the priests and believers who worship the Gohonzon under the guidance of the High Priest, who has received the specific “Heritage of the Law entrusted to only one person.” In order to gain benefit from the practice of Nichiren Shoshu Buddhism, one must have as the foundation, absolute faith in the specific “Heritage of the Law”.
Q: How is it decided who becomes the High Priest and who makes the decision?
Each successive High Priest chooses His successor.
Q: In Western culture the word “love” is used in both a common and profound sense. There is mortal love and divine love. Please comment on the place of love in Buddhism.
A: In both Eastern and Western culture, there are many different interpretations of the meaning of the word “love.” Some people say that “mortal love” is found within relationships between husband and wife, parents and children, and so on. “Divine love” is sometimes defined as the love a person has for his or her religious object of worship, or the love and blessings one claims to receive from a deity or god. Many people have made the statement that “Love conquers all.” Nobody will deny that love is a very positive feeling.
However, from the standpoint of cause and effect, love, by itself, is not the cause to change one’s karma, nor can it bring out the life condition of Buddhahood. There are countless negative conditions in the world today that cannot be solved by love alone.
Loving kindness, however, is discussed in the teachings of Buddhism in relation to the spirit and attitude of the Bodhisattva. In Nichiren Shoshu, our goal is to shakubuku many people so that they can have the means to overcome their negative situations through their own efforts of faith and practice, and attain enlightenment.
One of the Buddhist teachings on the attitude of compassion for Buddhas and Bodhisattvas is the principle of the “Four Infinite Virtues.” They are ji (affection, or loving kindness), hi (compassion for the suffering of others), ki (sympathetic joy) and sha (equanimity or abandonment).
In the Shoho period, Bodhisattva Nagarjuna discussed the Four Infinite Virtues in the Dai Chido Ron. He stated:
As for the Four Infinite Virtues, they are loving kindness, compassion, sympathetic joy, and equanimity. Loving kindness refers to being affectionately mindful of other beings such that one constantly seeks to benefit them. … Compassion refers to being sympathetically mindful of beings undergoing all manner of physical and mental suffering in the five paths. Sympathetic joy refers to the desire to cause beings to realize joyfulness. Abandonment refers to the relinquishing of the three other virtues such that one is simply mindful of beings in such a way that one is neither averse nor affectionate towards them. (Dai Chido Ron, Vol. 20)
Bodhisattvas were encouraged to practice these Four Infinite Virtues in order to rid themselves of hatred, thoughts of affliction, contempt and favoritism.
Today, in Mappo, Nichiren Shoshu believers employ these Four Infinite Virtues in order to do shakubuku and help fellow believers in their practice of faith. Affection, or loving kindness (ji) refers to sharing the great joy of our practice to the Gohonzon with our friends and family through shakubuku. Compassion (hi) indicates our desire to remove people’s suffering through shakubuku. Sympathetic joy (ki) means to rejoice at seeing the happiness of those who have begun their practice of Nichiren Shoshu and are overcoming difficulties and establishing happy lives as a result. Abandonment (sha) means to discard feelings of jealousy and resentment, and to help all fellow believers without favoritism. It is said that those who uphold these Four Infinite Virtues can truly be called descendants of the Bodhisattvas of the Earth.
When we do shakubuku, we are not just sharing a feeling of love or compassion. We are actually giving people the great opportunity to encounter the Gohonzon and change their lives for the better. We are also supporting the great aspiration of the True Buddha, Nichiren Daishonin---Kosen-rufu. This is truly the most wonderful act of all!
Q: I would like to know how to choose between secular activities such as attending a favorite sporting event and participating in Temple activities if they fall on the same day.
Each of us experiences different circumstances in our day to day lives. The most important activity in faith is our practice of morning and evening Gongyo and Shodai every day without fail. If your practice is consistent and sincere, and your attitude is to put the Gohonzon first, you will naturally develop the innate wisdom to determine what is the best choice for your own life.
High Priest Nikken Shonin gave the following guidance regarding the correct attitude in faith:
Keep in mind that your advancements of faith in Buddhist practice will most certainly appear as progress and improvement in seho, the real world. If you are still not certain about this matter, with more serious Daimoku and progress in faith, you will be able to acquire valuable, actual experiences and proofs which will enable you to solve problems and make progress in all secular affairs. Also, through this, people of every background and profession will learn to make the Law of Myoho their basic foundation that will then be unilaterally and universally transmitted to all. (Nichiren Shoshu Monthly; 4/97, p.13)
Q: Now that the temple is here in the city, are local activities really necessary for a well-rounded practice?
We are indeed fortunate to have Myoshinji Temple located where so many believers can attend functions in the Bay Area.
It is certainly important to go to the temple when one has the opportunity, and most importantly to the monthly Oko, the ceremony in gratitude to the True Buddha, Nichiren Daishonin. We also attend other ceremonies, Gongyos, and Shodaikai at the temple. Once a month we have the opportunity to bring guests to the introductory meeting. The temple is where we go to get instruction in our practice of Nichiren Shoshu from the chief priest.
On the other hand, local activities play a role, too, in having a well-rounded practice. These are the opportunities for believers to get together to do Gongyo, chant Daimoku, introduce others to Nichiren Shoshu, share our experiences in faith, and to encourage each other in a more informal setting. We also have each month an article from the Nichiren Shoshu Monthly that the chief priest designates for use as study material at these local activities.
The tradition of believers getting together for the practice of faith goes back as far as the days of the Daishonin, as stated in the postscript of the Gosho, “The Votary of the Lotus Sutra Will Meet Persecution”:
All my disciples and followers should read and listen to this letter. Those who are in earnest should discuss it with one another. (M.W., Vol. 6, p. 83)
We hope that this year more and more Myohoji believers will attend our beautiful temple, and also have the opportunity to participate in local activities.
Q: I was raised in a Christian family and we celebrated Christmas with a big tree and presents. The entire family gathered for dinner and opened presents together even though we didn’t actively go to church. Now that I’m a Buddhist, what attitude should I have about this family tradition and this National holiday?
Christmas is a Christian holiday, celebrated by believers of Christianity. Hanukkah is a Jewish holiday, celebrated by believers of the Jewish faith. One would not celebrate the other and likewise, now that you are a Buddhist, you would not celebrate other religious holidays.
When you received the Gojukai Ceremony and accepted the Gohonzon you made an “oath of acceptance”. In this ceremony, you vowed to sincerely believe Nichiren Daishonin’s teachings and to practice and uphold the Gohonzon of the Three Great Secret Laws, thus, abandoning incorrect religions and all that is against the True Law. Therefore, a person who received Gojukai should have the pure determination to practice True Buddhism wholeheartedly and to discard objects of prior religious attachments.
Following this ceremony, you started a new life based on True Buddhism. You should strive to maintain the fresh spirit that you had at the Gojukai Ceremony and develop a strong life-condition by adhering to the correct practice of Nichiren Daishonin’s Buddhism throughout your life.
You will find a complete description of the Gojukai Ceremony in the Nichiren Shoshu Ceremonies Book.
Q: Why is it important to go on Tozan? What is the proper attitude to allow you to overcome all obstacles?
“The Dai-Gohonzon is the foundation for all the tenets of Nichiren Daishonin’s Buddhism…It was inscribed for all the people of the entire world without regard to political borders, past history or cultural differences. Therefore, people from all over the world should go on pilgrimage to the Head Temple.” Nichiren Shoshu Monthly, October 1998, p 13
“We should think of the Dai-Gohonzon as the exact root and all other Gohonzons as branches and leaves. In other words, the Gohonzon enshrined in each temple or the Gohonzon that we have received are transcribed by the High Priest. These are all transcriptions of the Dai-Gohonzon of the High Sanctuary, and the great power of benefits arising from them is the benefit coming directly from the Dai-Gohonzon, the source. However, if we think that all Gohonzons are the same, forgetting and not seeking the source (the Dai-Gohonzon), we will not be able to receive benefits and attain Buddhahood. It is like a branch that has been cut off, losing all supplies of nutrients, and withers away.”
The Importance and Benefit of Tozan is the Spirit of Yearning for the Daishonin”
- Reverend Taishin Takano
“Abutsubo served and helped the Daishonin until the Daishonin was granted pardon from his exile in 1274 and returned to Kamakura. Even after the Daishonin went from Kamakura to Mt. Minobu, Abutsubo still served him. In spite of his advanced age, as many as 3 times Abutsubo, laden with gifts, visited the Daishonin at that distant location.
All this took place 700 years ago. Travel conditions must have been very harsh. Many hazards awaited travelers on the roads. Abutsubo, however, overcame all these difficulties so he could meet with the Daishonin. In this way, the strong faith Abutsubo had in seeking out the Daishonin’s Buddhism is the correct attitude toward practice that we must emulate today.
The Dai-Gohonzon is the embodiment of the enlightened life condition of the founder, Nichiren Daishonin. Today, for us, the tozan pilgrimage is our way of emulating the seeking spirit of Abutsubo and the many other disciples that underwent great hardships to seek out the Daishonin and learn about his teachings.”
August 13, 1993 Oko
Reverend Taishin Takano
“There was a woman follower named Nichimyo Shonin. Upon learning about the Sado Exile, she departed from Kamakura with her daughter, Oto-Gozen to visit Nichiren Daishonin on the island of Sado. In those days, rebels, bandits and pirates roamed freely, and it is no mistake to say that one made this journey at the risk of one’s life. This is especially true because it was a journey out in the open, exposed to the wind and rain, and Nichimyo Shonin made this journey without any male protection, accompanied only by her daughter.
Later, when Nichiren Daishonin moved to the mountains of Minobu, Nichimyo Shonin, again, immediately made the pilgrimage to Mt. Minobu, thereby showing her true faith. This strong, persevering faith is what made the pilgrimage to Sado and Mt. Minobu possible. The Daishonin praised Nichimyo Shonin’s faith and determination to follow the Daishonin on her own, while taking no care for the danger to herself. That is why the Daishonin gave the Buddhist title of Saint to this woman alone.”
The Importance and Benefit of Tozan is the Spirit of Yearning for the Daishonin”
- Reverend Taishin Takano
Nichiren Daishonin states in “The Person and the Law”:
Those who visit this place can instantly expiate the sins they have committed since the infinite past and transform their illusions into wisdom, their errors into truth, and their sufferings into freedom.”
After the Gokaihi Ceremony, the High Priest turns to face the members and states that He has prayed for the eradication of their negative karma, for their lives to be prolonged, the peace and happiness of their families and the deepening of their faith.
And the 26th High Priest Nichikan Shonin stated:
If you believe in this mandala and chant Nam-Myoho-Renge-Kyo, no prayer will go unanswered, no sin will go unforgiven, all good fortune will be bestowed, and all righteousness will be manifested.
When you truly summon your powers of sincere faith and strong practice, the powers of the Buddha and the Law will enable you to make a tozan pilgrimage. Don’t give up!
Q: I have noticed at the Temple ceremonies and at local meetings, that during Gongyo and Daimoku, many people have trouble following the rhythm of the leader and chanting harmoniously with the group. Is this an important issue?
Yes, it is important. In order to be able to concentrate when we are doing Gongyo and chanting Daimoku, we need to have as few distractions as possible. If everyone is chanting at the same speed as the leader, and everyone is chanting at the same pitch or is harmonizing in a pleasant tone, it is much easier for us to focus on the Gohonzon. Conversely, when someone sitting next to us is chanting a half-step behind everyone else, or is too loud or out of tune, it causes a distraction and makes it hard to concentrate. Here are a few points to keep in mind to help us support each other during a group Gongyo or Shodaikai.
When we are chanting at the Temple during a ceremony, the priest will usually lead the recitation using a microphone. In this case, it is important for everyone to hear his voice. It is not necessary to chant in a whisper, but try to chant in a moderate volume so that both you and the people sitting next to you can hear the priest’s voice from the microphone. If you cannot hear the priest’s voice while you are chanting, then your voice is probably too loud. It’s best to chant at the same tonal pitch as the priest, but if you can’t, then find a pleasant tone with which to harmonize. If most of the members are already harmonizing with a particular tone, then follow that tone. This will make it easier for everyone to concentrate. There are cases where some members have trouble following the rhythm or harmonizing. In this case, it would be considerate to others for you to sit in the back and try your best.
Supporting Gongyo and Shodai at a local meeting in someone’s home involves a little more effort. Since there is no microphone, the leader needs to chant with a powerful voice. The members sitting just next to the leader on either side must use their voices to enhance the leader’s voice so that everyone in the room can hear clearly and follow. If you are sitting next to the leader, take care to follow the rhythm exactly and to harmonize well. Those who have trouble following the rhythm or harmonizing in a pleasant tone should sit towards the back of the room and chant softly.
These guidelines will help us be good “chanting neighbors,” and the result will be a strong and focused Gongyo and Shodaikai.
Q: I have recently introduced a friend to Nichiren Shoshu Buddhism, and he is interested in practicing. I have never done shakubuku before. What are the things I should be doing to help him get ready to receive the Gohonzon?
The beginning of a new believer’s faith is a very crucial time, and preparing him well is the best way to encourage a steady and sincere practice. Remember that our practice to the Gohonzon is a life-long journey, so don’t rush someone to receive the Gohonzon before he is ready to make a commitment to practice consistently.
It’s always a good idea to bring a newcomer to an introductory meeting at the Temple, and let him meet the Priest and other members. Encouraging him to come to the ceremonies on a regular basis will help build a solid foundation for a long-term practice.
A new believer will benefit greatly by attending discussion meetings held locally in members’ homes. There, he can participate in question and answer periods, hear experiences, and get to know more experienced members in a friendly, informal atmosphere. Developing relationships with many members and having discussions with them will be a valuable asset in the future. The more “friends in faith” one develops, the easier it will be to get encouragement during times of difficulties.
Teaching him how to do Gongyo is another fundamental step. By coming to the Temple and attending meetings on a regular basis, his Gongyo is sure to improve. This will also give him the opportunity to chant in front of the Gohonzon as often as possible. Personal, one on one Gongyo practice is also indispensable. The new member must be doing Morning and Evening Gongyo and chanting Daimoku everyday by the time he or she is ready to receive the Gohonzon.
A complete altar (Butsudan) should be prepared in the new member’s home where the Gohonzon will be enshrined. Explain the significance of the offerings as you set everything up.
Usually one must practice for several months before receiving the Gojukai Ceremony and the Gohonzon. The Chief Priest will interview the believer and determine when he or she will be eligible.
It’s always best to start off on the right track. Here are a few extra points to keep in mind. First of all, the new member must understand that in order to join Nichiren Shoshu and receive the Gojukai Ceremony and the Gohonzon, a commitment must be made to practice Nichiren Shoshu exclusively. Receiving Gojukai entails renouncing and discarding all other religious practices and objects. Secondly, from the beginning, we should teach all newcomers that the practice of True Buddhism includes both “practice for oneself,” and “practice for the sake of others.” It’s helpful to know, when starting out, that part of our practice to the Gohonzon is teaching and encouraging others. Practicing alone is not a complete practice. Finally, we should always encourage new members to start studying the teachings of True Buddhism on a regular basis. It’s a good idea for new members to subscribe to the Nichiren Shoshu Monthly magazine from the beginning, and to attend the monthly Oko Lectures.
This effort will bear wonderful fruit. You will be deeply encouraged when your friend starts making great progress both in faith and in daily life.
Q: Recently I went to the bookstore to find material on Nichiren Shoshu Buddhism. There was virtually nothing other than a few paragraphs in random books. Why?
Buddhism in general is a very broad subject, and you probably noticed at the bookstore that there are many different kinds of Buddhist literature available in English. While it may seem that there is a wide array of Buddhist subjects covered in English literature, the truth is that we actually have only a small fraction available to us. Furthermore, since the United States is a country with no Buddhist heritage, most people are completely unfamiliar with many basic Buddhist concepts and classic literature that is commonly known in Asian cultures. Some colleges and universities in the US have specialized and expanded studies, but for the most part, the curriculum is still quite narrow. The most commonly studied Buddhist book in the Western World is the Dhammapada (Hoku Sutra), a Hinayana Sutra. Many Americans believe this book to be representative of Buddhism, but it is completely different from the teachings of Nichiren Shoshu.
In Japan, everyone is familiar with Nichiren Shoshu. However, the doctrines of the Fuji School are very deep and difficult to understand. The Daishonin’s Gosho in Japanese is very technical and needs to be interpreted for the Hokkeko members. It cannot be understood without the High Priest’s explanations. Because of their complexity and their need to be interpreted by the priesthood, such important works as Ninth High Priest Nichiu Shonin’s “On Formalities” (Kegi Sho) and Twenty-sixth High Priest Nichikan Shonin’s “Six Volume Writing (Rokkan Sho) are not studied by the Japanese public. All of these books, however, are available in Japan. There are many Hokkeko publications today that the Japanese general public can easily read.
We have not asked any American university professors, for example, to write any literature on Nichiren Shoshu because the doctrinal explanations must come from the teachings of the successive High Priests. Therefore, in the future, we will have literature from Nichiren Shoshu translated into English. There are several projects underway in Japan to produce these English language books.
Nichiren Shoshu is still new in the United States. In the future, we will have English language doctrinal books, history books, and magazines that American Universities will use and the general public will read. But in order for this to happen, we need to shakubuku many people, and establish a strong foundation for the American Kosen-rufu movement.