Sample Questions Part 2

 

“The Ten Worlds” (An Introduction to Buddhism, pp. 16–26)

 

7. In the concept of the Ten Worlds, what differentiates the four noble worlds from the six paths?

 

The six worlds discussed above, together referred to as the six paths, describe states of life easily influenced by external circumstances. Those who remain in them cannot enjoy true freedom or independence. The aim of Buddhist practice is to transcend these six paths and build a self-determined happiness that is uncontrolled by the environment. The conditions of life a person develops through Buddhist practice are known as the four noble worlds, the worlds of voice-hearers (learning), cause-awakened ones (realization), bodhisattvas and Buddhas (p. 22).

 

8. Rather than being distinct realms that certain beings inhabit, what are the Ten Worlds according to the philosophy of the Lotus Sutra?

 

Sutras other than the Lotus Sutra often define these worlds as places inhabited by certain kinds of beings, or, in the case of the four noble worlds, by Buddhist practitioners. For instance, hell is viewed as a place of torment that exists underground, while Buddhas and bodhisattvas are believed to dwell in pure lands far from the ordinary realm of human beings. But the Lotus Sutra overturns this way of thinking, teaching "the mutual possession of the Ten Worlds"—that each of Ten Worlds possesses the potential of all ten within itself. Rather than distinct realms, the Ten Worlds are conditions of life that everyone has the potential to experience at any time (pp. 16-17).

 

“Attaining Buddhahood in This Lifetime” (An Introduction to Buddhism, pp. 27–30)

 

9. How does Nichiren describe the meaning of “attain” as it pertains to “attaining Buddhahood”?

 

Regarding attaining Buddhahood, Nichiren says: "'Attain' means to open or reveal. It is to reveal that the beings of the Dharma-realm are Buddhas eternally endowed with the three bodies. 'Buddhahood' means being enlightened to this" (The Record of the Orally Transmitted Teachings, p. 126). So, attaining Buddhahood means opening and revealing the Buddha nature that we already possess. We need not go somewhere special to do this. It is within the realities of daily living that we build a life condition of absolute happiness, which cannot be upset or destroyed by external circumstances (pp. 27-28).

 

10. Nichiren states, “Each thing— the cherry, the plum, the peach, the damson—in its own entity, without undergoing any change, possesses the eternally endowed three bodies” (The Record of the Orally Transmitted Teachings, p. 200). What does this passage suggest regarding the attainment of Buddhahood?

 

As this passage suggests, attaining Buddhahood means giving free and full play to our unique inherent qualities and leading a dynamic and most fulfilling way of life. The term eternally endowed in the above passage can also be translated as "uncreated." This means that a true Buddha is someone naturally endowed with all the qualities of a Buddha, and who displays these qualities just as he or she is, without any pretention or embellishment. To attain Buddhahood also means not only to remain unswayed by difficulties or hardships but also to use them as fuel for purifying and strengthening one's life.

 

“Faith Equals Daily Life” (An Introduction to Buddhism, pp. 36–39)

 

11. In “The Three Kinds of Treasure,” what does Nichiren instruct Shijo Kingo to do in the face of his many obstacles?

 

Nichiren Daishonin instructed one of his disciples—a samurai named Shijo Kingo who lived in the military capital, Kamakura—as follows: "Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo [Shijo Kingo] is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people" ("The Three Kinds of Treasure," WND-1, 851). At the time, Kingo had been subject to jealousy among his warrior colleagues, some of whom had spread rumors and made false reports about him to his feudal lord. But taking Nichiren's encouragement to heart, Kingo strove to act with sincerity and integrity, and thereby strengthened his ability to assist his lord—to do his job, in today's terms (p. 38).

 

12. In the same letter, what does Nichiren also say to Shijo Kingo about the significance or purpose of Buddhism?

 

Nichiren also encouraged him that the entire significance or purpose of Buddhism lies in the Buddha's "behavior as a human being" (WND-1, 852) to fundamentally respect all people. This suggests that as Buddhists our sincere and thoughtful behavior toward others is of paramount importance (p. 39).

 

“Changing Karma Into Mission” (An Introduction to Buddhism, pp. 40–45)

 

13. What is karma?

 

Buddhism teaches the principle of karma—that many events and conditions we experience in this lifetime result from actions we have made in previous lives. Karma is a Sanskrit word that means "action." It explains the workings of cause and effect that span the boundaries of life and death. Our actions of thought, speech and behavior are like seeds that become implanted in our lives. These causes can remain dormant as "latent effects" in the current and future lifetimes. At certain times under certain conditions, however, these reveal themselves as "manifest effects"—results, or karmic rewards, we experience in a tangible way. Karma, then, is the accumulation of actions from previous existences that remain dormant within us until they appear as effects in this lifetime. This karma can be either good or bad, though people tend to view "karma" as bad results stemming from bad actions in the past (pp. 40-41).

 

14. Describe the process of changing karma in Nichiren Buddhism.

 

To change karma arising from rejecting or slandering this fundamental Law, we need to make the most fundamental good cause, which is to protect and spread that Law for the sake of people's happiness. This means to believe in the correct teaching of the Mystic Law, to practice it correctly, and to uphold, protect and teach it to many people. In this way, we can immediately change the direction of our lives, from one bound for suffering to one of increasing power and joy deriving from the law of life. This is the process of changing karma in Nichiren Buddhism. The source of this transformation is the practice of chanting Nam-myoho-renge-kyo. When we do so, "then the host of sins, like frost or dew, can be wiped out by the sun of wisdom" (The Lotus Sutra and Its Opening and Closing Sutras, p. 390). Referring to this passage from the Universal Worthy Sutra, Nichiren compares our past negative karma to frost or dew that has built up in one's life. When we believe in the Gohonzon and apply ourselves to chanting Nam-myoho-renge-kyo both for ourselves and for others, the world of Buddhahood emerges within our lives like the sun, dispelling our karmic impediments just as the warm morning sunlight evaporates frost or dew (p. 42).

 

15. Compare the principle of “voluntarily assuming the appropriate karma” with that of “changing karma into mission.”

 

SGI President Ikeda states: "In other words, when we change our karma into mission, we trans-form our destiny from playing a negative role to a positive one. Those who change their karma into their mission have 'voluntarily assumed the appropriate karma.' Therefore, those who keep advancing, while regarding everything as part of their mission, proceed toward the goal of transforming their destiny" (p. 44).

 

“Faith for Overcoming Obstacles” (An Introduction to Buddhism, pp. 46–50)

 

16. What words of the Great Teacher T’ien-t’ai does Nichiren cite to encourage his followers who will surely face obstacles in the course of their Buddhist practice?

 

The "three obstacles and four devils" symbolize the internal and external functions that impede our progress toward genuine happiness, or enlightenment. Nichiren Daishonin quotes the Great Teacher T'ien-t'ai, who explained in Great Concentration and Insight: "As practice progresses and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere . . . One should be neither influenced nor frightened by them" (p. 46).

 

17. When faced with the three obstacles and four devils, what does Nichiren say “the wise” will do?

 

Nichiren writes, "The three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat" ("The Three Obstacles and Four Devils," WND-1, 637). Urging us to never retreat, he calls on us to joyfully challenge and overcome our problems. The wise rejoice because they know that obstacles and opposition are the resistance that makes it possible for them to achieve enlightenment (p. 48).