Is understanding Buddhist jargon; or technical knowledge in general, essential? How about understanding the differences between the various sects; the Nichiren schools, the Nichiren derived schools, and other forms of Buddhism; is that necessary?  
On all accounts, probably not for a stream enterer. However, wrong knowledge can do harm; while correct knowledge can certainly be helpful. The main thing is, one should not get bogged down, or overwhelmed. Otherwise, we might be like a leaky boat, overladen with cargo, sent out into stormy seas, with a confused captain at the helm. Chances are, we would sink.

I get overwhelmed all the time. So, I just say "not yet."  It is not necessary to dismiss that which we are unable to understand -- that is sour grapes. With time, study, chanting, concentration, and reflection; insight arises; it actually becomes possible to understand what presently seems impossible to grasp.

It is not so much the jargon, but what it means, that can be highly useful, for one who wishes to truly benefit from Buddhism. As for putting off new people, as someone suggested too much jargon might do, marketing Buddhism to the messes is not really my gig. I suspect that almost anything that has too much popular appeal is probably not worth pursuing.

I know that might seem sardonic, or worse, elitist. I just wonder at what point does changing Nichiren's teaching, so that it is not much different from other popular self help schemes, turn it in to something other than Buddhism? A friend once told me that he liked Soka Gakkai because it taught what he already believed. My reaction was, why bother then? Why do we practice Buddhism? Is it so we can stay as are, and receive some self affirmation, to build up our self esteem?  

If someone takes up the practice of chanting Namu Myoho Renge Kyo; while gazing at the Mandala Gohonzon, things should start happening. Things like Dharma Lists of Buddhist terms then become useful in sorting out one's experiences. I know, in retrospect, that I would have been better off in the past, had I pursued then, what I now pursue. Instead, I was swayed by guidance that we do not really need to understand anything, that all we have to do is do it.

In the old days, we talked about achieving Kosen Rufu, which we also called world peace. As Mr. Ikeda used to say, doing so requires a fundamental change in human beings. What changes? Why? How? Buddhist teachings answer those questions.

As for technical knowledge about the different sects, I have only a marginal interest in that. I think Nichikan, who was really the founder of Nichiren Shoshu, made some very serious doctrinal errors. Does it really matter if we see Shakyamuni or Nichiren as the Buddha? My answer is yes, that is vital.

It is also important to know that by Shakyamuni, we mean the Uncreated Triple Bodied {musa sanjin} Tathagata {Nyorai} of Chapter 16 of the Lotus Sutra. The other sects, such as Zen and Ritsu, revered Shakyamuni as only the Manifest Body {Nirmana-Kaya}. They saw Amida as the Reward-body {Sambogha-Kaya}, and Dainichi as the Truth Body {Dharma-Kaya}. When Nichiren Buddhists enshrine a statue of Shakyamuni, as a Gohonzon, it represents all three bodies, not just the manifest historical person.  

Nikko once objected to a specific statue of Shakyamuni Buddha as a Honzon, because the person who commissioned it, Hakii, understood it in the Zen or Ritsu sense. So Nikko insisted that it should be flanked by statues of the 4 attendants {the leaders of the Bodhisatvas from Underground}. That way, it clearly represented the Eternal Shakyamuni of the Life Span Chapter. Niko {one k}, thought it sufficient to consecrate it as the triple bodied Shakyamuni, or Eternal Buddha, as Nichiren had done on other occasions.

Nikko was not saying that Nichiren is the Eternal Buddha. Nikko wrote: " ... the Lord of Teachings of Namu-myoho- renge-kyo, Shakyamuni Buddha enlightened from remote ages past; which is the reason for Nichiren Shonin's appearance in this World."

Is that important to know? Maybe only if we were taught a distorted version of the story.

Does Nam' or Namu matter? My answer is yes, though chanting both ways, or more correctly, all three ways, is fine. It becomes an issue when I hear SGI members making fun of Namu; when Namu is actually technically correct -- Nam' is like  an elision or contraction.      

Should one know what is written on the Mandala Gohonzon? My answer is that helps a whole bunch. Again, here, we have some problematic Nichikan doctrines. For example, it does not have Nam Myoho Remge Kyo Nichiren written down the middle. It has Namu Myoho Renge Kyo written down the middle. Nichiren signed his name at the bottom, sometimes in the center, sometimes off to one side. That is important to know; it goes to the symbolism of what is written on the Mandala.

People tell me they do not want to learn about the details of the Gohonzon, meditative states, cultivations, the 5 skandhas, the 6 8, or 9 consciousnesses, and all that stuff. They just want to chant, overcome obstacles, and get what they want. I say that is like keeping the chaff, and throwing away the wheat, Or like exchanging jewels for pebbles.

Finally, I do not think it has to be too complex for a beginner.  I do think beginners would do better if they were taught authentic Nichiren Buddhism. Then, the hunger and thirst to learn more will naturally emerge, from a correct practice and the awakening of faith and trust that this really works.

That is how it worked for me. First, I spent 20 years learning the wrong things. Next another eleven unlearning them. Then, in July of 2003, 31 years after joining Soka Gakkai, my practice of Buddhism started. I am in no way bitter or angry about this. If I were, that would mean I was still controlled by self centered greed, hatred, and delusion. That is the whole point of Buddhism; to overcome those things.

All of conditioned existence is dukkha -- it is suffering, stressful, and unsatisfying. We suffer because we make our happiness conditional on transient things. It is possible to live a life that is truly satisfying. One way to do this is by chanting Namu Myoho Renge Kyo; which taps into our inherent virtues of innocent purity, unconditional bliss, atemporal constancy, and an authentic sense of who we are.

So, we do not require a lot of technical knowledge to do that. Correct technical is useful, while incorrect technical knowledge is a hindrance that can lead us in circles. It might be better, for some, to start with a simple faith, do the practice, ignore the jargon and sectarian claims; then pursue higher learning when the need and want awakens.    

bowing with palms together,

robin