Ikeda Wisdom Academy The Wisdom of the Lotus Sutra Review

Transcription

1 Ikeda Wisdom Academy The Wisdom of the Lotus Sutra Review June 2014 Study Review The Wisdom of the Lotus Sutra, vol. 3, Part III - Section 5 The Encouraging Devotion chapter starts with Bodhisattva Medicine King and his retinue of twenty thousand bodhisattvas making a vow before Shakyamuni Buddha to propagate the Lotus Sutra in this world after his death. Meanwhile, the five hundred arhats and eight thousand voicehearers make their own vow to propagate the teaching in other lands. Shakyamuni then bestows a prophecy of enlightenment on Mahaprajapati, his maternal aunt, and Yashodhara, who was his wife before he renounced the secular world. These two and their retinue of six thousand nuns also vow to spread the Lotus Sutra after the Buddha s death. President Ikeda and the study leaders examine the vows made by these disciples and their development. Their desire to carry out their vows in other lands causes the Buddha pause but at the end of Encouraging Devotion, the disciples strengthen their vow. The disciples who previously made vows relay to the Buddha their more robust vow to propagate the Lotus Sutra traveling here and there. In sharing their latest vow, the disciples acknowledge that their journey will be difficult. They describe the obstacles that they expect to encounter in the future in the three powerful enemies. Through explaining the challenging

2 reality of carrying out their vows, the disciples express the spirit to not begrudge their own lives in propagating the Lotus Sutra. Key Passages Key Passage #1 Michelangelo was truly human, and he achieved excellence as an ordinary human being. Therein lay his greatness. On another level, the essence of Buddhism is to live one s life as a great ordinary person. To completely dedicate one s life to others; to thoroughly exert oneself for the Law and for society; and to die having fully expended oneself that is the way of life of a bodhisattva and a Buddha. It s a matter of laying down one s life; of fearlessly speaking out on behalf of justice; of exhausting one s energy to bring people true happiness. Where this spirit is lacking, Buddhism does not exist. The Lotus Sutra describes this selfless dedication with the words, We care nothing for our bodies or lives / but are anxious only for the unsurpassed way (LSOC, 233). This is the spirit of the Encouraging Devotion chapter, which we are discussing in this chapter. This is also the essence of the spirit of the Soka movement. Fundamentally, the Soka movement exists only where people dedicate their lives to spreading the Law. (WLS-3, 130) The way of life of a bodhisattva and a Buddha is to thoroughly expend one s life for the sake of the Law.

3 The spirit of the SGI s movement exists in people dedicating their lives to spreading the Law. Key Passage #2 Their saying that they will go to lands other than this one might express a universal tendency among people to want to shy away from difficult circumstances and go instead somewhere peaceful. But the spirit of the Lotus Sutra is to live with blazing vigor and joy right where we are, basking in the brilliance of the world of Buddhahood inherently possessed and eternally existing in our lives. As Nichiren Daishonin says, It is not that he [a practitioner of the Lotus Sutra] leaves his present place and goes to some other place (OTT, 192). (WLS-3, 133) The vow that is made in Encouraging Devotion to spread the Law in other lands can be seen as the tendency to shy away from difficult circumstances. The spirit of the Lotus Sutra lies in striving right where you are. Key Passage #3 Here, invoke also carries the meaning of to take the initiative, to take positive action. This is entirely different from doing something because someone has told you to; such a passive practice has nothing to do with the lion s roar. That s why Shakyamuni quietly watched to see what

4 his disciples would do. The mentor roars; but then it is up to the disciples to roar in response. Shakyamuni patiently waited and observed them. (WLS-3, 137) The lion s roar is based on the initiative of the disciple to carry out the shared goal with the mentor. Both mentor and disciple roar together, the disciple responding to the mentor s roar. Key Passage #4 [The sutra states:] Because in the midst of the great assemblies they constantly try to defame us [the votaries of the Lotus Sutra], they will address the rulers, high ministers, Brahmans, and householders, as well as the other monks, slandering and speaking evil of us, saying, These are men of perverted views who preach non-buddhist doctrines! (LSOC, 233) They don t confront the votaries of the Lotus Sutra directly; rather they always try to manipulate things behind the scenes. This is the tendency of false sages so deeply ingrained in their lives is the habit of living behind a facade. They are in fact cowards. And so they turn instead to society. Addressing themselves to people in positions of power and authority, they repeatedly slander and impugn the integrity of the votaries of the Lotus Sutra

5 It is the nature of evil people to collude with one another, to form a united front. They unite to get their share of the spoils. In the meantime, good people, because they are unconcerned with profit, tend to become isolated. This tragic state of affairs has to be changed. Those on the side of good have to stand together. (WLS-3, ) The third of the three powerful enemies are false sages who manipulate things behind the scenes in order to persecute the votary of the Lotus Sutra. Key Passage #5 Nichiren Daishonin says: The unsurpassed way is Nam-myoho-rengekyo. Now Nichiren and his followers are even more anxious with regard to Nam-myoho-renge-kyo than they are with regard to their own lives (OTT, 114). The ultimate meaning of faith is to treasure Nam-myoho-renge-kyo even more highly than our own lives. It is to devote ourselves entirely to achieving the widespread propagation of the Mystic Law. Concretely speaking, this means advancing together with the SGI, thoroughly protecting the SGI, and practicing together with the SGI, in both times of hardship and times of joy. Apart from the SGI, there is no kosen-rufu of the Mystic Law. This is the meaning of the statement by Josei Toda, the second Soka Gakkai president, The Soka Gakkai organization is more precious than my life. (WLS-3, ) The spirit of the Encouraging Devotion chapter is in devoting ourselves entirely to the widespread propagation of the Lotus Sutra.

6 Practicing with the SGI, in times of hardship and in joy, represents the spirit of treasuring Nam-myoho-renge-kyo greater one s life. Key Passage #6 When we look at things in this light, we find a clear contrast between the votaries of the Lotus Sutra and the three powerful enemies, particularly false sages. On one hand, there is an attitude of respect for human beings; on the other, an attitude of outright contempt. This translates into the difference between a religion that exists for the people and one that exists to perpetuate its own authority; between a religion that struggles against corrupt power and one that acts in league with corrupt figures of power and authority. It is also the difference between a true person of religion who is persecuted and attacked and a religious charlatan who persecutes others. The Lotus Sutra, which explains that all people can attain Buddhahood and that all people are Buddhas, embodies a spirit of supreme respect for human beings. By contrast, those teachings and ideas that seek to turn people into objects to be exploited embody ultimate disrespect for human beings. Such disrespect is an expression of fundamental darkness. On the level of the individual, practicing the Lotus Sutra means confronting the fundamental darkness in one s own life. In terms of society, it means confronting corrupt power and authority. Practicing the Lotus Sutra, therefore, necessarily entails challenging great difficulties.

7 Someone who does not confront great hardship is not a true votary of the Lotus Sutra. (WLS-3, 148) The votary of the Lotus Sutra represents one who embraces fundamental respect for human life whereas false sages have the attitude of contempt for them. Practicing the Lotus Sutra manifests as battling fundamental darkness in the individual and corrupt power and authority in society. Key Passage #7 The important thing is to have faith and a connection with someone who teaches the correct way of practice. In the world of Nichiren Buddhism, there is no need not now and not ever for priests who neither have faith nor carry out Buddhist practice but who merely brandish authority. Hypocrites use all kinds of means to try to make themselves appear superior and dignified. This was certainly the case with Devadatta. To make himself appear more noble-minded than Shakyamuni, he advocated extreme monastic rules It is enough that we are simply true to ourselves that we remain ordinary people, unadorned and unaffected. It is enough that we attain enlightenment by revealing our intrinsic nature, just as we are, as common mortals of time without beginning. Our enlightenment, in other words, is not something that could ever have been improved upon, but that exists [in our lives] just as it always has (OTT, 141). A true Buddha

8 dons no embellishment or ornamentation. He or she does not manifest the thirty-two features and eighty characteristics. To put on airs out of vanity is the action of a false sage. The Buddha revealed in the depths of the Lotus Sutra is a common mortal. While his true identity is that of the Buddha, in appearance and action, he is a bodhisattva. He is a bodhisattva-buddha. The Buddha is not arrogant. He lives among the people and shares their sufferings and joys. (WLS-3, ) Forming a connection with the correct teacher is most important in carrying out faith in Nichiren Buddhism. Through remaining true to ourselves, ordinary people can attain enlightenment. The Buddha is one who, in practice, carries out the actions of a bodhisattva as a bodhisattva-buddha. Putting on airs represents the actions of a false sage to deceive people. Key Passage #8 The three powerful enemies seek to persecute and kill people because of religion. By contrast, the votaries of the Lotus Sutra devote their lives to their beliefs. Nichiren Daishonin was such a person. So were Tsunesaburo Makiguchi and Josei Toda. President Toda often said: I shall rejoice when they [the three powerful enemies] appear. I would like you all to feel the same. When that time comes, let us fight with all our might.

9 In the twenty-line verse section of the Encouraging Devotion chapter, the bodhisattvas vow, We care nothing for our bodies or lives / but are anxious only for the unsurpassed way (LSOC, 233). Those who practice with this spirit of caring nothing for their lives will attain enlightenment. Those who stand up and selflessly spread the Mystic Law will become Buddhas. (WLS-3, 161) Votaries of the Lotus Sutra are those who devote their lives to their beliefs. They selflessly spread the Law for the sake of others in the face of the three powerful enemies who seek to persecute and even take their lives. Questions for Discussion The questions below can be used during discussion sessions. They are intended to serve as example questions to generate faith-based discussion on the material covered. 1. On page 137, President Ikeda and the study leaders talk about the lion s roar. President Ikeda says that this is the united action of mentor and disciple. How can we roar the lion s roar in our daily lives? 2. On page 150, President Ikeda states: A youth once asked President Makiguchi how one could develop the ability to judge good and evil. President Makiguchi replied: If you have the tenacity and courage to practice the world s foremost religion, you will come to understand. How can we, by practicing the world s foremost religion, develop our own abilities to judge good and evil? How can we apply this to our daily lives?

10 3. What are the three powerful enemies? What are their underlying characteristics? 4. Why is it important to know about the three powerful enemies? 5. On page 154, President Ikeda states: By undergoing difficulties and struggling to overcome them, we can eradicate the fundamental darkness in our lives. Apart from this, there is no true attainment of Buddhahood. How does struggling to overcome difficulties and eradicating the fundamental darkness in our lives lead to the attainment of Buddhahood?