IV. Sample Questions and Answers, Part Four: Studying with Sensei

 

 “The Dragon Gate”

 

30. What does Nichiren emphasize in “The Dragon Gate” by using the analogy of the carp struggling to climb the waterfall to turn into a dragon?

 

Through this example, Nichiren highlights for [Nanjo] Tokimitsu [to whom this letter was written] that remaining steadfast in one's Buddhist practice to the very end is an undertaking fraught with as many difficulties as a carp faces in climbing the Dragon Gate and turning into a dragon (p. 89).

 

31. Regarding the strong currents of the waterfall that drive the carp back, what does President Ikeda say these currents can be likened to?

 

The strong currents of the waterfall that drive the fish back can be likened to the conditions of an evil age defiled by the five impurities4 as described in the Lotus Sutra; while the birds of prey and fishermen can be likened to the three obstacles and four devils and the three powerful enemies that hinder one's efforts to attain Buddhahood (p. 89).

 

32. In this writing, Nichiren says, “My wish is that all my disciples make a great vow.” In his lecture, how does President Ikeda connect living based on a great vow to bringing our practice of the Mystic Law to a successful completion?

 

To bring our practice of the Lotus Sutra, or the Mystic Law, to successful completion means that we must eagerly and joyfully embrace the mission of taking on the sufferings of still more and more people and of challenging even greater difficulties in our cause for peace and happiness. Nichiren urges us to actively seek this way of life, to valiantly climb the Dragon Gate of faith as successors of kosen-rufu, and attain Buddhahood without fail. As practitioners of the Mystic Law, this is what it means for us to "live based on a great vow" (p. 90).

 

“How Those Initially Aspiring to the Way Can Attain Buddhahood”

 

33. President Ikeda offers a detailed explanation of Nichiren’s words “revere Myoho-renge kyo inherent in our own life as the object of devotion.” What does he say is key to activating the “Myoho-renge-kyo inherent in our own life”? And what does he say will happen if we lose sight of this important point?

 

Chanting with faith in the Gohonzon is the key to manifesting the Gohonzon within us and activating the "Myoho-renge-kyo inherent in our own life" (WND-1, 887). If we were to lose sight of this important point, our Buddhist practice runs the risk of lapsing into the subservient worship of some absolute being outside of us (p. 94).

 

34. In this writing, Nichiren offers an analogy, saying, “When a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage strives to get out.” How does President Ikeda explain this analogy as it pertains to our practice of chanting Nam-myoho-renge-kyo?

 

The "bird in the cage" represents the Buddha nature of us ordinary people. The cage represents a state of being shackled by fundamental darkness or ignorance, various deluded impulses or earthly desires, and all kinds of suffering. The "caged bird sings" refers to ordinary people rousing faith in the Mystic Law and chanting Nam-myoho-renge-kyo. The "birds who are flying in the sky," meanwhile, represent the Buddha nature of all living beings. We call forth our Buddha nature—that is, the Myoho-renge-kyo within us—by chanting with our own voices. At the same time, however, the sound of our chanting in fact also calls forth the Buddha nature of diverse living beings. This is because—as we saw in the earlier passage—Myoho-renge-kyo is also the name of the Buddha nature of all Buddhas, bodhisattvas and other living beings in the Ten Worlds. Once we chant the Mystic Law, therefore, its power is such that it can call forth the Buddha nature of all of them. In other words, our voice chanting Nam-myoho-renge-kyo is the powerful sound that awakens and summons forth the Buddha nature of all living beings throughout the universe (p. 95).

 

 

“The Real Aspect of the Gohonzon”

 

35. What is the significance of Nichiren’s statement “The Gohonzon exists only within the mortal flesh of us ordinary people”?

 

"The Gohonzon exists only within the mortal flesh of us ordinary people"—the real significance of this statement is that the Gohonzon inscribed by Nichiren functions as the means by which we can awaken to and call forth the Gohonzon (the Buddhahood) within us. When we chant before the physical Gohonzon, the very same Gohonzon is in our heart; it clearly manifests itself there when we chant Nam-myoho-renge-kyo for the happiness of ourselves and others (p.98).

 

36. In this letter, Nichiren also states, “The body is the palace of the ninth consciousness, the unchanging reality that reigns over all of life’s functions.” According to President Ikeda’s lecture, what does this statement mean?

 

The ninth consciousness—also the amala-consciousness, or pure consciousness—is often referred to in Buddhist texts as the "mind king" or "ruler of the mind," indicating the fundamental entity of the mind itself. "The unchanging reality" means the ultimate truth, free from all delusion. Since the "mind king" dwells in this unchanging reality, our mortal bodies are called its "palace."

 

37. In “The Real Aspect of the Gohonzon,” what does Nichiren say about “faith” and the Gohonzon?

 

“This Gohonzon also is found only in the two characters for faith. This is what the sutra means when it states that one can 'gain entrance through faith alone.’"