Sample Question Answers for the Intermediate-Level Exam

Actual questions for the exam will be based on the sample questions.  These answers were compiled by the San Francisco Research group.

Part One - Lectures on the "Expedient Means" and "Life Span" chapters of the Lotus Sutra, vols. 2 and 3

1. (vol. 2, pp.7-8) It indicates that his life span is immeasurable, and that his life itself is eternal and non-perishing.

2. (vol. 2, p. 15) Those who practice faith in the Gohonzon and advance kosen-rufu with the same mind as the Daishonin.

3. (vol. 2, pp. 25-26) Adding the word Nam means to fathom the benefit of the Buddha implicit in the depths of the chapter, Nichiren Daishonin.

4. (vol. 2, pp. 26-27) It refers to the "time", after Shakyamuni's passing, when the Buddha will finally expound the fundamental law of the essential teaching. The time when all people can eradicate fundamental darkness from their lives.

5. (vol. 2, pp. 34-35) The reason is that without the clarification of the Law originally enabling all Buddhas to attain enlightenment, that is, Nam-myoho-renge-kyo, the path for all people to attain Buddhahood could not be opened.

6. It represents the "original moment" of life. Every moment throughout past, present and future becomes for us the moment of kuon ganjo.

7. (vol. 2, pp. 55-57) Through his own example, the Daishonin revealed the greatness and dignity of the individual human being. He manifested the vast state of life within him in order to elevate the lives of all people.

8. (vol. 3, p. 7) The true intention of the "Life Span" chapter is the salvation of people in the future.

9. (vol. 3, pp. 10-11) It reveals that not only is the life of the world of Buddhahood - the true effect - eternal, but so is the life of the nine worlds - the true cause.

10. (vol. 3, pp. 26-28) Shakyamuni's entering extinction was the ultimate expedient means he employed to guide people to attain the supreme state of Buddhahood.

11. (vol. 3, pp. 29, 179) By seeking through our minds and actions the Buddha who attained the supreme state as a human being, we can develop in ourselves the same vast state of life.

12. (vol. 3, pp. 84-93) The jigage in its entirety exudes the Buddha's compassionate desire to somehow enable all people to establish in their hearts a state of true happiness, to become Buddhas.

13. (vol. 3, p. 85) Nichiren Daishonin says that the jigage "represents the soul of the twenty-eight chapters of the sutra".

14. (vol. 3, pp. 97-102, 127) Dharma body - property of the Law - Mystic Law

Bliss body - property of wisdom - to awaken to the Mystic Law

Manifest body - property of action - to lead people to enlightenment

15. (vol. 3, p. 152) The three treasures are: the Buddha, the Buddha's teaching (the Law), and the gathering of people who protect and spread that teaching (the priest).

16. (vol. 3, pp. 121-122) We should overcome, without hesitation, the ego that attaches to the lesser self and base our lives instead on the truly dignified and majestic greater self. In other words, to struggle to realize one's fullest potential, all the while dwelling in the real, mundane world, steadfastly basing oneself on the Mystic Law.

17. (vol. 3, p. 126) The mind of an ordinary person who seeks the Buddha becomes and manifests the mind of the Buddha. The Daishonin says that to perceive Buddhahood within one's own mind is to attain the effect of the Buddha eternally endowed with the three enlightened properties.

18. (vol. 3, p. 148) The SGI constantly rings with the joyous, hope-filled and confident voices of people striving to live life to the fullest. The great sound of our voices chanting daimoku each day dispels the sad music of sorrow and lamentation, and is steadily and surely creating an age resounding widely with the triumphant song of the people.

19. (vol. 3, pp.108- 109) The Buddha is present wherever a person of action overcomes difficulties based on faith and correctly advances in life.

20. (vol. 3, p. 176-182) "How can I cause all living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha."

Part Two - "The Opening of the Eyes" (1)
Learning from the Gosho: The Eternal Teachings of Nichiren Daishonin

21. (p. 49) Dedicated his life to the Lotus Sutra.

22. (p. 50) On behalf of all of the Daishonin's followers.

23. (p. 50) He wanted to convey his immense life state to his followers. By waging a life or death struggle one can manifest a truly immense state of life.

24. (p. 50) It refers to opening the eyes, or the minds of the Japanese people.

25. (p. 50) The Daishonin declares that he is the votary of the Lotus Sutra, and hence, the Buddha of the Latter Day of the Law.

26. (p. 51) Fails to reproach him, oust him, or bring his offense to light.

27. (p. 51) That he is in fact his enemy.

28. (p. 51) They reprimand and correct someone who is destroying Buddhism. Those who reproach offenders are disciples of the Buddha.

29. (p. 51) They are acting as his parent.

30. (p. 51) They are enemies of Buddhism from within.

31. (p. 52) Many discarded their faith or fell silent, some criticized their mentor.

32. (p. 52) The Nirvana Sutra says those seeking to destroy the Law should be reproached and driven away. People should be reproached for their evil, ousted and their evil brought to light.

33. (p. 53) It is a practice of compassion, necessary to protect Buddhism.

34. (p. 53) Attaining Buddhahood.

35. (p. 53) Buddhist gods and all Buddhas protect those people of action. They are truly happy.

36. (p. 53) It was his concern for the people.

37. (p. 55) Out of their desire to ensure the future propagation of the Lotus Sutra, that the Lotus Sutra is made available to all living beings in the future.

38. (p. 54) Honen

39. (p. 56) Because of his love for the people.

40. (p. 57) He would have been lacking in compassion.

Part Three - "The Opening of the Eyes" (2)
(page numbers are from the book, Learning From the Gosho)

41. (p. 61) To clarify the true virtues of the sovereign, the teacher and the parent.

42. (p. 61) Nichiren Daishonin

43. (p. 61) The virtue of sovereign lies in protecting people.

44. (p. 61) The virtue of the teacher lies in guiding people.

45. (p. 61) The virtue of parent lies in lovingly raising people.

46. (p.61) The Life Span Chapter.

47. (p 61-62) The virtue of sovereign.

48. (p. 62) The virtue of teacher.

49. (p. 62) The virtue of parent.

50. (pp. 63-64) Peace - relates to the virtue of sovereign

Culture - relates to the virtue of parent

Education - relates to the virtue of teacher.

51. (p. 64) They are great enemies of the people.

52. (p. 64) They have repeatedly obstructed kosen-rufu.

53. (p.65) He was cursed and labeled as a man of great evil.

54. (p. 66) They were trampling on the spirit of Shakyamuni, and in effect slandering the Lotus Sutra.

55. (p. 66) That it is the greatest shame.

56. (p. 68) The original Buddha, Nichiren Daishonin.

57. (p. 69) A world fraught with suffering.

58. (pp. 68-69) The fundamental path and spirit do not change with the time.

59. (p. 70) Nichiren Daishonin says that those who spread the Mystic Law in the Latter Day of the Law are far more nobler than even the practitioners of the Former and Middle Days of the Law.

60. (p. 70) The Daishonin concludes "The Opening of the Eyes" on an exultant note: "For what I have done, I have been condemned to exile, but it is a small suffering to undergo in this present life and not one worth lamenting. In future lives I will enjoy immense happiness, a thought that gives me great joy."

Part Four - Question and Answers on the Temple Issue Pamphlet

61. (p. 4) Because of the SGI's purest intent of Buddhism, the movement and its leaders have been maligned, hated and looked upon with contempt.

62. (pp. 5-6) These passages indicate that obstacles are not only a natural consequence of one's efforts to spread Buddhism but also an indication of the correctness of the teaching that he or she practices.

63. (p. 7) 'Operation C'

64. (pp. 7-8) The Soka Gakkai called for a face-to-face dialogue to resolve any misunderstandings or misconceptions.

65. (p. 9) One must set aside all other affairs and devote one's attention to rebuking slander of the Law. This is the practice of shakubuku.

66. (p. 10) The nature of justice, the qualities of a true leader, equality, tolerance, and the purpose of religion.

67. (pp. 11-12) He plotted to destroy the harmonious unity of believers and he is the cause for the decadence and corruption of the priesthood.

68. p. 13) Nichijun stated: "To talk about the priesthood and laity with a sense of equality are expressions of great conceit. In fact, they correspond to the five cardinal sins."

69. (p. 14) Nichiren Shoshu's position is that these teachings by Nichiren Daishonin are to be interpreted by priests only. Their teaching is as follows: The Law of Nam-myoho-renge-kyo is not inherent in all phenomena or in the lives of ordinary people. It exists only in the physical object of the Dai-Gohonzon and in the life of the current high priest, who has received it through a secret ceremony conducted with his predecessor. Only a high priest can empower a Gohonzon by personally conducting a special ceremony. The temple's stance is that believing the Law or the Gohonzon to exist within one's own life will send that person to hell.

70. (p. 17) Makiguchi and Toda devoted themselves to its development through propagation.

71. (p. 18) "Do not follow even the high priest if he goes against the Buddha's Law and propounds his own views."

72. (p. 20) The significance of the SGI's decision can be seen from two perspectives: First, Nichiren Daishonin inscribed the Gohonzon for the enlightenment of all people. Second, with the development of the priesthood issue, Nikken Abe abused his position as high priest by arbitrarily stopping the granting of Gohonzon to SGI members with the purpose of undermining the SGI. The SGI's decision to issue the Gohonzon was made solely to protect Buddhism, to reply to the sincerity of those seeking the Gohonzon, and to further promote kosen-rufu.

73. (p. 22) Nichiren Daishonin debunks the idea that formal eye-opening ceremonies by priests are necessary and stresses faith in the Lotus Sutra, in other words, faith in the Gohonzon, as the key to summoning forth the state of Buddhahood.

74. (p. 24) That he personally empowers the Gohonzon, and that only through his sanction can one derive benefit from chanting to it.

75. (pp. 27-28) Nichiren Daishonin would have considered this abuse as a natural result of the organization's faith and growth, something completely in line with Buddhist teachings.

76. (pp. 27-28) Rather than being surprised by them, we can actually take pride in them, for they offer proof that the SGI's movement is on the right track.

77. (pp. 29-30) Because it would be contrary to the promotion of kosen-rufu and contrary to the Daishonin's intent.

78. (p. 32) In speaking with temple members, as with anyone, we need to use common sense and approach them with warmth and respect.

79. (p. 33) The Soka Renaissance is a struggle against the priesthood's authoritarianism and regressive dogmatism.

80. (p. 34) Through dialogue, not only can you stimulate an interest about the issue in others, you can also arrive at new and deeper perspectives.

Part Five -- "An Explanation of Nikko Shonin's Twenty-six Admonitions"
by SGI President Ikeda (April 1998, Living Buddhism)

81. (pp. 16, 21) For the sake of later students of Buddhism and kosen-rufu.

82. (p. 16) The original spirit of Nichiren Daishonin's Buddhism is to accomplish kosen-rufu and lead all people to happiness.

83. (p. 17) The Nikken sect teaches that "one must not differ from Nikken"

84. (p. 17) The five senior priests criticized the correct teachings of Nikko Shonin, they claimed he was "establishing a different teaching and had lost the Way." Nikken, while deeply immersed in its own slander of the Law, vilifies the correct practice of the SGI.

85. (p. 17) Nichiko once commented: "In deprecating the Gosho, the five senior priests certainly were guilty of turning their backs on the master." With the editorial supervision of Nichiko, the Soka Gakkai published the Nichiren Daishonin Gosho Zenshu.

86. (p. 18) Because they base themselves on Nikken rather then Nichiren Daishonin.

87. (pp. 17-18) The Gosho.

88. (pp. 19, 22) You should revere a teacher of the Law who engages in its propagation as a sacred priest, even though he may be your junior.

89. (p. 19) "How can I cause all living beings to quickly attain Buddhahood."

90. (p. 21) The SGI members are spreading the teachings, safeguarding Buddhism and carrying out propagation for the sake of the eternal transmission of the Law.

91. (p. 23) Do not follow even the high priest if he goes against the Buddha's Law and propounds his own views.

92. (p. 23) President Makiguchi flatly refused to accept the Shinto talisman and then left the head temple.

93. (p. 23) The SGI refuses to follow Nikken because he propounds his own views.

94. (p. 25) To accept offerings made by slanderers is to condone their slander.

95. (pp. 21-23) The SGI is a world where people study together and support one another in seeking the Law, irrespective of social standing, profession or age, as members of the Soka family.

96. (p. 26) Nikko Shonin stipulates that, in the event that a high priest temporarily deviates from the principle of sexual abstinence, his rank should be reduced to that of common priest.

97. (pp. 16, 27) Nikko Shonin states, "Those who violate even one of these articles cannot be called disciples of Nikko." He called them "anti-Nichiren Daishonin".

98. (pp. 23-24, 25, 27) They have had to stand alone to spread Buddhism. They have protected the Gosho of Nichiren Daishonin. They are propagating worldwide kosen-rufu. They are protecting the members.

99. (p. 27) The phrase "skilled in difficult debate" originally refers to the Bodhisattvas of the Earth.

100. (p. 27) Nichiren Daishonin appointed Nichimoku to represent him in a debate with the Tendai Sect.

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