[The concept of human capacity], often invoked in the context of mappō discourse, refers to innate receptivity or capacity for achieving salvation through a particular teaching. “Capacity” forms an element central to the exclusive nenbutsu teaching of Honen, who argued that the superiority of a teaching depends not on its depth of philosophical content but on whether or not people can actually practice it; hence he maintained that the nenbutsu, readily accessible even to those of limited capacity who predominate in this evil age, is superior. For Nichiren, as for Hōnen, “capacity” was to be understood in universal terms; being advocates of exclusive practices, neither man focused on individual differences in receptivity but maintained that all persons can be saved through a single teaching. However, Nichiren did not base his argument for the superiority of the Lotus Sūtra solely on ease of practice. The Lotus Sūtra is the seed of Buddhahood; that is, encountering the Lotus Sūtra is the condition that enables salvation. Nichiren described the people of the Final Dharma age as “not yet having good [roots]” (honmi uzen), that is, without prior connection to the Lotus Sūtra that would ensure their enlightenment. Thus, persons of this age should, he said, all be instructed in the Lotus Sūtra; whether they accept it or slander it, they will in either case receive the seed of Buddhahood and eventually become Buddhas. Nichiren vehemently rejected the position of exclusive nenbutsu adherents, that the Lotus should be set aside as too profound for the benighted people of the Final Dharma age. He maintained, with Chan-jan, that “the more true the teaching, the lower the stage [of the practitioners it can bring to enlightenment].” It was in part to stress the ability of the Lotus to save even the lowly and sinful that Nichiren would refer to himself, later in life, as “the son of lowly people” and born of a caṇḍāla family.” (Page 253)