Ikeda Wisdom Academy The Wisdom of the Lotus Sutra Review May 2013 Study Review The Wisdom of the Lotus Sutra, vol. 1, Part II - Section 5 The introduction of the characters that assembled at Eagle Peak to hear the Buddha preach starts the journey of the assembly’s progression from the realm of daily reality, to the realm of enlightenment, and back to the realm of daily reality. In the first ten chapters of the Lotus Sutra, Shakyamuni Buddha preaches to his disciples at a vast gathering on Eagle Peak, which is considered the first meeting at the first location. Then in the eleventh chapter, suddenly the earth opens and an enormous treasure tower adorned with jewels emerges from the earth and is suspended in the air. Shakyamuni transports the entire assembly from Eagle Peak to the treasure tower, which begins the Ceremony in the Air. In the fifteenth chapter, the Bodhisattvas of the Earth emerge from the earth. The assembly remains in the Ceremony in the Air until the twenty- second chapter when the ceremony concludes. This is considered the second meeting at the second location. Then from the twenty-third to twenty-eighth chapter, the assembly returns to their original location. Shakyamuni and his disciples return to Eagle Peak and the Bodhisattvas of the Earth go back to the earth to carry out their mission for the future. This is the third meeting but at the original location. Collectively, the assembly’s progression from Eagle Peak, to the Ceremony in the Air, back to Eagle Peak is referred to as the “three meetings in two places”. Details of the characters initially at Eagle Peak provide insight to the message that the Lotus Sutra ultimately delivers in light of the “three meetings in two places”. Key Passages Key Passage #1 Ajatashatru, we may recall, murdered his father, King Bimbisara, attempted to kill his mother, Queen Vaidehi, and plotted against Shakyamuni. The Daishonin describes Ajatashatru’s betrayal as an example of the principle that ‘the reverse relationship and the positive relationship are ultimately one.’ This principle explains that both those who oppose and those who follow the Lotus Sutra can ultimately attain enlightenment. Therefore, even those who commit evil can attain Buddhahood through their reverse relationship formed by slandering the Law when they finally overcome their disbelief in the Lotus Sutra as well as the poisons of greed and ignorance in their lives (WLS-1, p. 87). • Those that gathered on Eagle Peak formed various relationships with the Lotus Sutra. The Lotus Sutra can save even those who form adverse relationships with it when they overcome their disbelief in the sutra. Key Passage #2 The dragon king’s daughter’s enlightenment in the “Devadatta” chapter is a well-known example of the Lotus Sutra’s teaching that women share the same potential for Buddhahood as men… Bodhisattva Never Disparaging addresses everyone he encounters, men and women alike, with the promise: “You will all practice the bodhisattva way and will then be able to attain Buddhahood” (LSOC, 308). Viewed in its entirety, the Lotus Sutra takes it for granted that there is no distinction between men and women in attaining Buddhahood (WLS-1, p. 88). • The dragon king’s daughter’s enlightenment shows that there is no discrimination between men and women in their ability to attain enlightenment. Men and women are completely equal under the Mystic Law. Key Passage #3 The Lotus Sutra is not for human beings alone. It exists to save all living creatures. Interestingly, gods that were worshiped in different localities of ancient India before the birth of Buddhism are described as assembling on Eagle Peak to hear the Lotus Sutra being preached. This is because the new teaching of Buddhism viewed such gods not as external existences governing human lives, as the non-Buddhist teachings had regarded them, but as functions inherent in human life and the life of the universe. The enlightenment of the Buddha penetrates deeply into the very essence of life, and the Lotus Sutra illuminates the one fundamental Law permeating that essence. That is why the practitioner of the Lotus Sutra is a champion of life who can influence even the heavenly deities. Nichiren Daishonin writes, “Since my heart believes in the Lotus Sutra, I do not fear even Brahma or Shakra…” (WND-1, 303). It is also interesting to note that inveterate enemies such as the heavenly beings and asuras and the dragons and garudas have gathered to hear the sutra. The message here would seem to be: Religions that fan the flames of ethnic hatred are inferior religions. The Lotus Sutra is a teaching of peace and equality (WLS-1, 91). • The Buddha has the power to influence all the functions of the universe inherent in human life. This influence manifests itself in the daily life of the practitioner of the Mystic Law. • The Lotus Sutra has the power unite even enemies under the Law. Its teachings provide the basis for peace and complete equality. Key Passage #4 The Ceremony in the Air represents the vast and unbounded state of the Buddha, the state of enlightenment. This realm of ultimate reality and truth transcends both time and space. Spatially, it extends infinitely throughout the universe. In “The Emergence of the Treasure Tower,” where the Ceremony in the Air begins, we see the event known as “the three transformations of the land,” during which Shakyamuni purifies and transforms the saha and countless other words into a vast, unbounded Buddha land. Also, in “Supernatural Powers of the Thus Come One” and “Entrustment,” where the Ceremony in the Air concludes, the Buddha, using one of his ten mystic or supernatural powers, reveals that all of the lands in the ten directions (the eight points of the compass, as well as above and below) are one unobstructed Buddha land. Temporally, this realm of ultimate reality is eternal. The Ceremony in the Air begins with Many Treasures Buddha of the past and Shakyamuni of the present seated side by side in the treasure tower. Then Bodhisattva Superior Practices, a Buddha of the future, is called forth, and the teaching is entrusted to him. The past, present and future are all encompassed by this ceremony. Indeed, there is perhaps no more fitting way to express the eternal and limitless state of Buddhahood than by using the Ceremony in the Air — a setting that breaks all boundaries of time and space (WLS-1, pp. 94–95). • The Ceremony in the Air represents the life state of Buddhahood, which is an eternal and a universal realm. • This realm extends to all living beings that exists in all corners of the universe, unbounded by space. • This realm extends into eternity, transcending the three existence, unbounded by time. Key Passage #5 The progression from the assembly at Eagle Peak to the Ceremony in the Air and then back to Eagle Peak parallels the movement from reality to the state of enlightenment and then back to reality. Or, more accurately, it flows from reality prior to enlightenment to the state of enlightenment and then to reality after enlightenment… This is the perspective from the air — the perspective of Buddhism and the perspective of faith. Chanting Nam-myoho-renge-kyo is the practice that enables us to achieve this perspective. The Daishonin also declares: “Now when Nichiren and his followers chant Nam-myoho-renge-kyo and maintain their faith in it, they are ‘suspended in the air.’ They are ‘suspended in’ or participating in the Ceremony in the Air” (OTT, 91). By exerting ourselves in faith, chanting Nam-myoho-renge-kyo and reciting the sutra before the Gohonzon, we immediately become a part of the assembly in the air. Nothing could be more wonderful than this. Mr. Toda often said, “In the daily lives of us ordinary people, there is no place as sacred as the place where we recite the sutra and chant Nam-myoho- renge-kyo.” To “rise into the air” means to elevate our state of life through our determined and unwavering faith. This is the significance of sutra’s progression from the first assembly on Eagle Peak to the Ceremony in the Air (WLS-1, pp. 96–97). • The “three meetings in two places” starts in the reality of our daily lives, then to the state of enlightenment, and then back again to reality. When coming back to reality, one is transformed through experiencing the state of enlightenment, and applies that life state in daily life. • Chanting Nam-myoho-renge-kyo with faith in the Gohonzon is the means by which we experience the life state of enlightenment. Key Passage #6 Daily life equals faith, and faith equals daily life. The Lotus Sutra is never divorced from reality. That is its greatness. Once we have dwelt in the Ceremony in the Air, the reality of daily life, however contemptible it may have formerly seemed, becomes a means for demonstrating our Buddhahood to others. Sufferings and problems enable us to deepen our faith and, by overcoming them, to show actual proof of the benefit of faith. This is the meaning of the Buddhist principles ‘earthly desires are enlightenment’ and ‘changing poison into medicine.’… From real life to the Ceremony in the Air and then back to real life—this continuous back-and-forth process is the path of human revolution, the path of transforming our state of life from one motivated by the ‘lesser self ’ to one inspired by the ‘greater self’ (WLS-1, pp. 97–98). • Faith is never divorce from the reality of our own lives. • The progression of the “three meetings in two places” constitutes human revolution and the transformation of our actions based on the ‘lesser self’ to one of the ‘greater self’.