Uncle MythMan says ...

Buddhist study–the study of all things one sees when awakened–all boils down to "Nam-myoho-renge-kyo" (the Hepburn Anglicanization of the Korean Sanskrit ... "it's all Greek to me," probably).

Let's see a little more of what Soka Gakkai International, USA says about Nam-myoho-renge-kyo:
The invocation of Nam-myoho-renge-kyo was established by Nichiren Daishonin on April 28, 1253. Having studied widely among all the Buddhist sutras, he had concluded that the Lotus Sutra contains the ultimate truth of Buddhism: that everyone without exception has the potential to attain Buddhahood.

The title of the Lotus Sutra in its Japanese translation is Myoho-renge-kyo. But to Nichiren, Myoho-renge-kyo was far more than the title of a Buddhist text; it was the expression–in words–of the Law of life which all Buddhist teachings in one way or another seek to clarify.

What follows is a brief and unavoidably limited explanation of some of the key concepts expressed by this phrase.

Nam:
The word nam derives from Sanskrit. A close translation of its meaning is "to devote oneself." Nichiren established the practice of chanting Nam-myoho-renge-kyo as a means to enable all people to put their lives in harmony or rhythm with the law of life, or Dharma.

In the original Sanskrit, nam indicates the elements of action and attitude, and refers therefore to the correct action one needs to take and the attitude one needs to develop in order to attain Buddhahood in this lifetime.

Myoho:
Myoho literally means the Mystic Law, and expresses the relationship between the life inherent in the universe and the many different ways this life expresses itself.

Myo refers to the very essence of life, which is "invisible" and beyond intellectual understanding. This essence always expresses itself in a tangible form (ho) that can be apprehended by the senses.

Phenomena (ho) are changeable, but pervading all such phenomena is a constant reality known as myo.

Renge:
Renge means lotus flower. The lotus blooms and produces seeds at the same time, and thus represents the simultaneity of cause and effect.

The circumstances and quality of our individual lives are determined by the causes and effects, both good and bad, that we accumulate (through our thoughts, words and actions) at each moment. This is called our "karma."

The law of cause and effect explains that we each have personal responsibility for our own destiny. We create our destiny and we can change it.

The most powerful cause we can make is to chant Nam-myoho-renge-kyo; the effect of Buddhahood is simultaneously created in the depths of our life and will definitely manifest in time.

The lotus flower grows and blooms in a muddy pond, and yet remains pristine and free from any defilement, symbolizing the emergence of Buddhahood from within the life of an ordinary person.

Kyo:
Kyo literally means sutra, the voice or teaching of a Buddha. In this sense, it also means sound, rhythm or vibration.

Also, the Chinese character for kyo originally meant the warp in a piece of woven cloth, symbolizing the continuity of life throughout past, present and future.

In a broad sense, kyo conveys the concept that all things in the universe are a manifestation of the Mystic Law.

Primary Practice:
'Chanting Nam-myoho-renge-kyo' (Daimoku) is the primary practice of SGI members. Through this practice, one is able to reveal the state of Buddhahood in one's life, experienced as the natural development of joy, increased vitality, courage, wisdom and compassion.

The 'chanting' referred-to-as 'practice' is really more like a "rote-study exercise."

(That is to say, it's like 'lifting weights in the gym'; it builds your awakened 'muscles' for further use in the living daylight.)

Shoten zenjin (the environ's properties that keep you safe) are one of the things acknowledged in daimoku. For Buddhists, shoten zenjin might be better-understood as 'space to breathe ... time to clear your mind so that you might focus enough to properly nam (see above).'

But the real practice happens when you venture beyond "shoten zenjin"—when you either look past it and see how ren and ge push each other around with-or-without myoho, or when you yourself go outside of shoten zenjin with your mentors and -students and you see how following myoho-renge-kyo actually makes your life happier.

For instance, my primary Buddhist practice is a constant chant as I walk around my neighborhood. Doing that, I am distinctly aware that I also have to breathe.

(At gatherings for daimoku, I'm sure people have to breathe as well; but the matter is swept under the rug by the recording-technology that makes the recorded leader sound like he doesn't need to take a breath....)

So I whisper, 'Nam-myoho-renge-kyo-Nam-myo-,' & whisper on the inhale, '-ho-renge-kyo-Nam-myo-' exhaling whisper, '-ho-renge-kyo-Nam-myo-" inhaling ... etc.

So I see how the studied sequence of events there (beginning with listening, going out and doing right, letting things happen, and reporting) is not the sequence we experience (in which we are the things allowed to happen and the events reported before we have enough mind-power to knowingly listen).

We each personally start at ho (i.e. as students, answering the respected mentor's call), we do what the mentor advises and/or what nature forces us to do, letting our deeds be seen and heard, and thereby gaining enough prestige to become masters ourselves.

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