Ikeda Wisdom Academy Exam Workbook (Part 2 of 3)

Where can the exam be taken?
• At local SGI-USA centers. More information will be forthcoming.

Where can I find the exam material?
• The exam is based on The Wisdom of the Lotus Sutra, vols. 1–3. These books can be purchased at your local SGI-USA bookstore or online at: bookstore.sgi-usa.org
• Monthly highlights of the material can be accessed at: worldtribune.org/c/ikeda-wisdom-academy/

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The Wisdom of the Lotus Sutra, vol. 2

Part One: ‘Simile and Parable’ Chapter

22) Ikeda Sensei states: “Simply hearing the Buddha’s skillful parables and similes and declaring, ‘Yes, I understand!’ do not constitute a full understanding. Truly profound understanding results in a transformation of one’s entire being.” When the Buddha’s disciples heard and truly understood the Buddha’s teachings, what were they able to do? (The Wisdom of the Lotus Sutra, vol. 2, p. 20)

23) When the Ikegami brothers united in the face of persecution, Nichiren Daishonin encouraged them, writing, “Could there ever be a more wonderful story than your own?” (“Letter to the Brothers,” The Writings of Nichiren Daishonin, vol. 1, p. 499). How does this apply to us today? (WLS-2, 26)

Part Two: ‘Belief and Understanding’ Chapter

24) In the “Belief and Understanding” chapter of the Lotus Sutra, Shakyamuni’s four great voice-hearer disciples had become complacent and satisfied with partial enlightenment. What does Shakyamuni teach them to help them break through this stagnant spirit, and what does this mean for our Buddhist practice? (WLS-2, 36)

25) Sensei says, “Faith in Buddhism is definitely not fanaticism or blind faith that rejects the criteria of reason.” What does he go on to say that faith is? (WLS-2, 51)

26) Blind faith differs from faith based on the three kinds of proof in Buddhism. What are these three proofs? (WLS-2, 56)

27) Nichiren Daishonin writes, “This word ‘belief’ is a _______________________________” (The Record of the Orally Transmitted Teachings, p. 54). (WLS-2, 57)

Part Three: ‘The Parable of the Medicinal Herbs’ Chapter

28) Among the seven parables of the Lotus Sutra, the parable of the Three Kinds of Medicinal Herbs and Two Kinds of Trees alone emphasizes the diversity of living beings. Through this emphasis, it highlights the equality of the Buddha’s compassion. How does Sensei describe the Buddha’s compassion and the Buddha’s view of all living beings? (WLS-2, 70–71)

Part Four: ‘Bestowal of Prophecy’ Chapter

29) Originally, what did the “bestowal of prophecy” mean, and what is the key point in the “bestowal of prophecy”? (WLS-2, 101)

30) In the “Bestowal of Prophecy,” Shakyamuni indicates the name of the kalpa and land where four voice-hearers will attain Buddhahood, and the title they will assume as Buddhas. Hearing the wonderful names of the kalpa, land and title—perfectly matching the character of each—enabled them to deeply sense that they would definitely attain Buddhahood. What does this say about the great benefit of the Lotus Sutra? (WLS-2, 108)

31) How is the give-and-take at discussion meetings like “forums for the bestowal of prophecy”? (WLS-2, 119)

Part Five: ‘The Parable of the Phantom City’ Chapter

32) A key concept in the Lotus Sutra’s “Parable of the Phantom City” chapter is “causes and conditions,” which refers to the karmic bonds linking mentor and disciple since the distant past. How do cause and condition correspond to mentor and disciple, and what does the response of the mentor depend on? (WLS-2, 138) 

33) In the parable of the Phantom City, the leader of a group of travelers conjures a phantom city (expedient means) so that everyone can rest and get revitalized to continue their quest for the treasure land (Buddhahood). Once all are rested, the leader makes the phantom city disappear and they continue their quest. 

Referencing the Ten Worlds, what does Nichiren say in The Record of the Orally Transmitted Teachings to convey that the phantom city and the treasure land are inseparable? (WLS-2, 143)

34) In applying the parable of the Phantom City to spreading Buddhism, Sensei explains that we must not think of the journey or process as just a means and cautions us not to use people as tools to achieve kosen-rufu. What does he say we need to do to advance kosen-rufu in reference to “phantom cities” and, on a deeper level, the “treasure land”? (WLS-2, 146)

Part Six: ‘Prophecy of Enlightenment for Five Hundred Disciples’ and ‘Prophecies Conferred on Learners and Adepts’ Chapters

35) In the bestowal of prophecies of enlightenment upon the voice-hearers, what is the awakening of the voice-hearers, and what do they awaken to? (WLS-2, 157)

Part Seven: ‘The Teacher of the Law’ Chapter

36) “Teachers of the Law” who uphold and spread the Lotus Sutra unite in themselves two vital qualities—to be a seeker of the Way and to be a teacher who spreads the Law. What happens if we forget either quality? (WLS-2, 186)

37) Which Buddhist sutra explains the fundamental Law through which all Buddhas, including Shakyamuni, attain enlightenment? (WLS-2, 189)

38) In the “Teacher of the Law” chapter, Shakyamuni explains the manner of propagation after his death in terms of the three rules of preaching of robe, seat and room. He uses these images to clarify the Buddha’s spirit in expounding the Lotus Sutra. 

a) Sensei explains the spirit with which we invite our friends into the “room of compassion.” How does he describe it? (WLS-2, 196)

b) In terms of the “robe of gentleness and forbearance,” why is it necessary that we have a spirit of forbearance and patience in our propagation efforts? (WLS-2, 199)

c) What is meant by the sutra passage, “The ‘thus come one’s seat’ is the emptiness of all phenomena?” (WLS-2, 202)

From the December 2024 Living Buddhism