Leo Tolstoy’s View of Religion and
the Philosophy of Daisaku Ikeda:
From the Perspective of the Lotus Sutra
Mitsuru Eguchi

L

EO Tolstoy (1828–1910) began researching religion just before thespiritual transformation he experienced at the age of fifty. He dedicated his entire being to this quest not merely out of intellectual interest,
but rather as a way to find the meaning of life. As a result, he became
awakened to religious faith and began living his life in accordance witha Christian teaching that he believed to be genuinely correct as the basic
guiding principle of his life.1
Tolstoy’s discourses on religion and the diaries and letters he wrote in
the latter half of his life highlight his unique views on various religions.
He sought a kind of religion corresponding to human reality that is freed
from mystical elements—a religion that does not promise happiness inheaven or in the after-life but ensures that people attain happiness onearth.2 While we can find this view in his diary written during his youth,
his stance remained basically unchanged even after he became awakened to religious faith at fifty years of age. In this paper, firstly I would
like to outline Tolstoy’s view on Buddhism and then seek to consider its
similarities with the philosophy of the Lotus Sutra as it is interpreted by
Daisaku Ikeda (1928–).
Tolstoy’s philosophy is often said to have a Buddhist outlook. Whenhe discussed religions, Tolstoy first focused on universal truths common
in every religion and then attempted to capture the unique features ofeach religion. When he was engaged in intensive research on Buddhism
in 1884, he wrote in his diary: “Read about Buddhism—its teaching.
Wonderful.”3 He remarked that it is completely the same teaching as his.
He went on to write that it is wonderful that in Buddhism no answer isoffered in response to the question about that which is eternal. He mentioned a Buddhist parable about a person wounded by an arrow who
refused treatment until he discovered the identity of the person who
caused his wound.
His empathy with Buddhism can be seen in this example. When hementions “completely the same teaching,” what kind of affinity did hefind with his religious faith and Buddhist teachings?
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Tolstoy was quoting from the parable of the poisoned arrow, which isin the early Buddhist Canon. In this parable, the monk Malunkyaputta
decided, “I’ll go ask the Blessed One about this matter. If he discloses tome that ‘The cosmos is eternal,’ that ‘The cosmos is not eternal,’ … that
‘After death a Tathagata neither exists nor does not exist,’ then I will live
the holy life under him.”4 Malunkyaputta then went to ask Shakyamuni
his question, but rather than responding to the question Shakyamuni
instead shared the anecdote about the person wounded by the poisoned
arrow.
This reminds us of an episode of a miller in the introductory part of
Tolstoy’s On Life. The miller in the story took an interest in the structureof a watermill. He became so deeply absorbed in researching this that heforgot about milling. Subsequently his mill was neglected and it did notserve its original purpose.
Tolstoy expected religion to correspond to reality and be freed frommystical elements.5 Moreover, he said that it is only on the basis ofreligion that humans can choose all they wish to do.6 Tolstoy thought
religion can provide humans with a code of conduct. Seen in the light of
Tolstoy’s view on religion, it may be that he found resonance not in
metaphysical discussions but in Shakyamuni’s actual practice of saving
people, as is shown in the parable of the poisoned arrow.
Tolstoy believed that human conduct guided by religion must aim topromote moral development. He wrote that moral teaching is that which
is manifested in conduct that derives from a religious understanding oflife.7 Thus, in Tolstoy’s philosophy we can see an inseparable relationship between religion and morality.
Furthermore, it is clear from Tolstoy’s remarks on the abovementioned parable that he valued and recognized a moral code of conduct
within Buddhism. He referred to Shakyamuni’s concepts of the Four
Noble Truths and the Ten Good Precepts from this perspective in his
Circle of Reading. Tolstoy posited that genuine happiness is associatedwith “becoming better than before.”8 In his philosophy, the point of
departure is an understanding that “Life is a striving towards good. A
striving towards good is life.”9 This is a moral practice that should be themost important issue for humans to face in life.
In the preface of the Buddhist tale Karma, which Tolstoy himself
translated from its English text to Russian, he wrote, “The truth, muchslurred in these days, that evil can be avoided and good achieved by personal effort only,”10 and “individual happiness is never genuine savewhen it is bound up with the happiness of all our fellows.”11 Thus, heemphasized the personal effort of humans.

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At the same time, he thought, “Buddhism is only wrong in notrecognizing the meaning and purpose of this life.”12 Modern European
scholars of Indology and Buddhology placed more importance on aphilological approach to their research and therefore attempted to understand Buddhism by focusing on the Canons of early Buddhism. The
perception they gained through this approach is said to have had aconsiderable influence upon intellectuals in Europe. Hence we mayunderstand that the abovementioned quote of Tolstoy does not reflect his
own view entirely but rather the pessimistic image of Buddhism thatprevailed among intellectuals of Europe in those days.
What is noteworthy is his attempt to grasp the concept of Nirvana
from his unique perspective. He wrote, “One can understand the beliefs
of Buddhism that you will always return to life (after death) until you
reach absolute self-renunciation. Nirvana is not destruction but that new,
unknown, incomprehensible life in which self-renunciation is no longer
necessary.”13
Here he sees Nirvana not as emancipation from the transmigration oflife but as a kind of ideal state of life. But Tolstoy did not think such an
ideal is attainable only after the extinction of the flesh. Christ’s true
teaching, according to him, “guides men, not by external rules, but by
the internal consciousness of the possibility of attaining divine perfection.”14 He held that his perception differs in this respect from the Judaist
legalism prevalent before the advent of Jesus Christ.
On the other hand, Tolstoy stated, “Divine perfection is the asymptoteof the human life, toward which it always tends and approaches, andwhich can be attained by it only at infinity.”15 “[That] which can beattained by it only at infinity” is a state that cannot be gauged by finite
understanding of whether it can be reached or not at a certain point. In
short, his interest was not in the attainment of divine perfection in its
finite sense of the word. Tolstoy held that such an ideal state exists
inherently in the soul of every human, and that “Life … is a motion
toward divine perfection.”16 According to this teaching, no condition canbe higher or lower than another. Only an acceleration of motion toward
perfection determines the degree of fulfillment. Therefore according to
his interpretation of the Bible, a lost sheep can be said to have advanced
more in its acceleration toward perfection than one which is not lost; theprodigal son has made more rapid growth upon his return to home than
one who never left home. For Tolstoy, this is the significance of thepoint made by the Biblical parables of the lost sheep and the prodigal
son.17
In his view, religion should not set rules for people that they must

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observe, but rather it should inspire and motivate them to strive toward
an ideal state of mind, and complete, infinite perfection.18
His approach to Buddhism is apparent through his understanding of
Nirvana, whereby his unique perspective concerning an ‘ideal’ based on
his view of religion holds infinite spiritual development to be the sourceof genuine happiness. Although we should avoid hasty conjecture
regarding Buddhism’s influence on Tolstoy as he made his philosophicalexplorations, interesting similarities can be seen between his philosophy
and Buddhism, particularly concerning the Lotus Sutra.

Did Tolstoy read the Lotus Sutra?
There are reasonable grounds to suggest that Tolstoy read the Lotus
Sutra. Records show that N. Strakhov wrote in a letter to Tolstoy that hehad sent a French edition of the Lotus Sutra by Eugène Burnouf.19 In his
biography of Tolstoy, P. Biryukov referred to Eugene Burnouf as theauthor of one of the books that had a great impact on Tolstoy in the
1880s (between the ages of 52 to 61).20
Next, I would like to look at the similarities between Tolstoy’s viewon religion and the philosophy of the Lotus Sutra. Tolstoy saw religion
as that which regulates the relationship between humans and infinite
existence. Religion, in his view, should serve as a code of conduct forhumans. From this perspective, the issue of the infinite carries anextremely important meaning for human life. In commenting that it iswonderful that no answer is presented to the question about that whichis eternal, he gives the impression that he is ignoring metaphysicalissues. However, this is not the case as long as it concerns the meaningof life. For Tolstoy, teachings that do not address this issue (of the relationship between humans and the infinite existence) are not consideredreligion. For example, he stated, “It is … impossible to give the namereligion to [Auguste] Comte’s positivism, since it only establishes a
relationship between man and mankind, not with the infinite.”21
In his philosophy, the relationship between humans and the infinite isexpressed in the title of his book, The Kingdom of God is Within You.
His definition of God is as follows: “I know within me a spiritual
being which is apart from everything else. I equally know the same spiritual being, apart from everything else, in other people. But if I know
this spiritual being within myself and in others, it can not but exist within itself. This spiritual being within itself we call God.”22
He did not perceive God to be either Creator or a personified existence. He even said that “God is life”23 and that life’s energy is called

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God.24 According to him, God can be found only within one’s own life,
and if God cannot be found there then God is nowhere. However, thisview was seen as blasphemous because it lowered Jesus down from thedivine state of God to the state of a sinful human. This view was criticized because it appeared to show an unforgivable arrogance against
God.
Nevertheless, it is arguable that his true intention lay in blaspheming
God or Jesus. On the contrary, a more natural interpretation might bethat he discovered humanity’s inviolable sanctity and tried to express itin some way. Human existence is not as vulnerable as it is often thought.
His point is that humans can find a limitless font of the spirit withinthemselves without depending on salvation from without.
When Tolstoy says he sees the divine within humans, this does notmean he mystifies humans but rather that he believes in the infinite spiritual possibilities humans have.
A. N. Ignatovich found commonality between the Buddhist notion of“Buddhahood” and Tolstoy’s concept that divinity is intrinsicallyendowed in humans. He held that the behavior of Bodhisattva Never
Disparaging in the Lotus Sutra manifests Buddhahood, and he referred
to its similarity with Tolstoy’s philosophy.25
After the original Awesome Sound King had passed into extinction
and during the late Middle Day of the Law period when monks of overbearing arrogance exercised great authority and power, Bodhisattva
Never Disparaging appeared and vowed obeisance to all he met, praising them in the following manner: “I have profound reverence for you, I
would never dare treat you with disparagement or arrogance. Why?
Because you are all practicing the bodhisattva way and are certain toattain Buddhahood.”26 However, rather than appreciating Bodhisattva
Never Disparaging, the arrogant people were enraged, and they despisedand disparaged him. Nonetheless Bodhisattva Never Disparaging wasnever bothered by the slander he received and he tenaciously continued
to tell them that there is no doubt they can attain Buddhahood. Aftercontinuing such Buddhist practice for years, he prolonged his life spanand enabled his six sense organs to become purified.
The following words by Tolstoy remind us of the practice undertaken
by Bodhisattva Never Disparaging: we should do as the Doukhobors
do27; in other words we should deeply bow to everyone since God is
within them.28
Daisaku Ikeda, quoting the example of Bodhisattva Never Disparaging, concludes that all people are “equal as entities of the world of Buddhahood.”29

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Based on Nichiren’s interpretation of the Lotus Sutra, Ikeda sees thesignificance of the Lotus Sutra in the development of “the character ofall humanity to the very highest level [the state of Buddhahood].”30 He
briefly outlined the state of Buddhahood or the Buddha world as “thewisdom that has determined the ultimate nature of the universe and oflife force. It is the entity containing the boundless life force, which is
one with individualized life. It is the wellspring of all true happiness.”31
He further elaborated on the possibility of developing Buddha nature
based on Nichiren’s statement: “That ordinary people born in the latterage can believe in the Lotus Sutra is due to the fact that the world of
Buddhahood is present in the human world.”32
Referring to Tolstoy’s words, “To know God is possible only within
oneself. Until you find God within yourself, you will nowhere findhim,”33 Ikeda pointed out Tolstoy’s affinity with Buddhist teachings, saying that it is reminiscent of “the Buddhist view of the human being—theview that Buddhahood is immanent within the life of each individual.”34
Both their views are based on the concept of eternal life. What “Buddhahood” and “Divinity” refer to is not something that will be extinguished after death. Tolstoy wrote, “Bodily death destroys the body thatis limited in space, and the consciousness that is limited in time, but it
cannot destroy the special relation of each being to the world, which isthe basis of life.”35 What he means by “the special relation of each being
to the world” is “this self, which likes this but does not like that.”36
Though this is often confused with a temporary nature created undercertain conditions of time and space, in Tolstoy’s view the basic self ofeach being is always outside the limitations of time and space and willcontinue to exist for eternity.
Nevertheless, he notes that the self of each being is one and the sameat its source. He wrote, “All living creatures are separated one fromanother in their bodies, but that which gives them life is one and thesame in all of them.”37 He called that which gives them life God, andconcluded that God exists in the life of each being.
In his dialogue with Arnold Toynbee, Ikeda perceived death based on
the concept of KË, void imbued with potentiality, describing it as thestate that “is an existing reality, though it is manifest in no phenomena.”
He further wrote, “Since KË cannot be seen with the human eyes, it
might be thought to resemble nonbeing (Mu). But since, given an opportunity, it can become manifest in visible forms, it is different from nonbeing. In short, KË is a state that cannot be expressed as either being or
nonbeing.”38 and consequently “[t]he basic nature of the greater life
force is to exist eternally outside of time while manifesting itself as life

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TOLSTOY’S VIEW OF RELIGION AND THE PHILOSOPHY OF IKEDA(or being) and death (or nonbeing).”
In his The Wisdom of the Lotus Sutra: A Discussion, Ikeda stated thatthe eternal Buddha is revealed in the sentence of the Lotus Sutra’s Life
Span Chapter: “In the line ‘it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I infact attained Buddhahood.”39 He elaborated on “I” saying, “‘I’ literallymeans Shakyamuni but implicitly it stands for all beings of the Ten
Worlds. Thus, we ourselves are unquestionably the eternal Buddha.”40
There is another commonality between the views held by Tolstoy and
Ikeda concerning ways to unleash and develop ultimate spirituality ofhumans. Tolstoy wrote, “In evil movements one does not feel God, one
doubts Him. And salvation is always in one thing alone—and it is sure:cease to think about God, but think of His law only and fulfill it, love allmen, and doubts will vanish, and you will find God again.”41
As for Ikeda, he wrote, “Upon awakening to one’s inherent Buddhahood, one begins a course of action filled with boundless compassion for
all beings.”42 He also pointed out the difficulty of carrying out moral
practice, stating that egoism that lurks within the human mind lies at theroot of the emotion that allows one to commit immoral acts one knows
is evil.43 How is it possible to control this egoism by religious love?
Ikeda maintains that there is a basic desire among the various desires
possessed by human beings that can activate and inspire a humanistic
life filled of vigorous creativity, a desire that seeks oneness with cosmic
life. Ikeda believes that by sustaining interaction with this basic desire,
which is a driving force that can draw positive energy in life that permeates the universe, various desires will take on new positive creativity andstrengthen that positive aspect. He wrote that the philosophy of the
Lotus Sutra does not encourage the extinction of desire but “emphasizes
harmony and unity of the self with the universe and … teaches that man
can reach an ideal state of happiness in life integrated with universal
life.”44 The altruistic practice of compassion (in the Buddhist sense)
serves this purpose and “leads naturally to the conquest of desire.”45
Regarding the ideals set by Buddhism, Ikeda remarked, “Buddhist
teachings and the ideal towards which they strive consist in the establishment of fundamental human independence; that is to say,
independence in terms of the karma of the individual, of society, and of
the natural environment.”46
Ikeda’s understanding of “Buddha” is different from perceptions seen
in some forms of Buddhism in Japan, for example, the notion of“inherent enlightenment.” In this understanding, enlightenment or
Buddhahood is originally inherent in human life, which is an assertion

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that ordinary people are already Buddhas. They are therefore not necessarily required to carry out any special practice to attain Buddhahood, or
may follow Nembutsu thought, which expounds the idea that people
should seek rebirth in the Pure Land of Perfect Bliss after life. It is truethat Buddha nature is inherent in every human life but this is the innergood latent in life that exists along with inner evil nature. Therefore
Ikeda emphasizes the importance of spiritual struggle for humans tochallenge their inner evil and to augment their Buddha nature. Ikeda’sview expressed in an earlier quote: “Upon awakening to one’s inherent
Buddhahood, one begins a course of action filled with boundless compassion for all beings”47 finds affinity with Tolstoy’s view that God can
be felt in one’s life in the form of love.
In addition, both Tolstoy and Ikeda placed importance on the practiceand striving required for personal growth as a means of solidifying andelevating one’s Buddha nature or divinity. The two philosophers are also
common in their belief that such practice will be manifested in the formof compassionate love for others. Ikeda calls the personal development
as a human being that is achieved through such practice “human revolution,” which he describes as “a contemporary expression for the attainment of Buddhahood for the individual.”48
Although Ikeda further elaborates on the notion of eternal life andBuddhahood without beginning from the standpoint of “the simultaneityof cause and effect” and “the mutual possession of the Ten Worlds” in
The Wisdom of the Lotus Sutra: A Discussion, due to limitations ofspace I will not go into details here.
In any discussion, essential definitions such as the issue of eternity oflife are subject to unverifiable hypotheses. However Ikeda maintains thatin evaluating hypotheses, “we must ask whether scientific hypotheses
are true, whereas we must ask whether religious hypothesis have value
for the improvement of the qualities of humanity.”49
The notion of eternity of life presented by both Tolstoy and Ikeda arehypotheses yet they are intended to create value for the improvement in
the qualities of humanity. Malunkyaputta’s question in the parable ofpoisoned arrow was dismissed by Shakyamuni because his purpose inasking it was purely out of an intellectual interest in finding out whether
it was true or not. Shakyamuni did not see any value in his question.

Conclusion
Tolstoy sympathized with the Buddhist philosophy of self-salvation
through good deeds. But at the same time he thought Buddhism is

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wrong in not recognizing the meaning and purpose of this life (whichleads to self-renunciation). This might have been due to the influence ofthe pessimistic Buddhist philosophy that was prevalent in Europe at thetime. Nonetheless, when comparing the philosophy of Tolstoy with thephilosophy of the Lotus Sutra, deeper similarities have been foundbetween his philosophy and Buddhism than he himself had thought.
Moreover when comparing this to the philosophy of Ikeda, who has
elaborated on the teachings of Nichiren Buddhism, which has its rootsin the Lotus Sutra in the contemporary context, the philosophy ofhumanism based on confidence in the infinite spiritual potential eachhuman being innately possesses can be highlighted.
Notes
Tolstoy’s Christian beliefs were, however, incompatible with the doctrine held by
the church in those days, and it is a well-known fact this led to his subsequent excommunication by the Russian Orthodox Church. Nikolai Berdyaev believed that Tolstoy’s
religion was not Christianity but Buddhism.
2
Leo Tolstoy, Dnevniki [Diaries]. In: Tolstoy L.N. Complete Works in 91 Volumes(in Russian). (Moscow: Terra, 1992), vol. 47, p. 37.
3
Leo Tolstoy, Tolstoy’s Diaries. Edited and translated by R. F. Christian, Abridged
edition, (London: Flamingo, 1994), p. 197.
4“CËla-Målunkya Sutta” in Thus Have I Heard: Buddhist Parables and Stories
Series I. Translated from the Påli by Thanissaro Bhikkhu, (New York, San Francisco,
Niagara Falls & Toronto: Sutra Translation Committee of the U.S. & Canada, 1999).
http://www.accesstoinsight.org/canon/sutta/majjhima/mn063.html (accessed July 30,2009).
5
Leo Tolstoy, Dnevniki [Diaries]. In: Tolstoy L.N. Complete Works in 91 Volumes(in Russian), (Moscow: Terra, 1992), vol. 47, p. 37.
6
Leo Tolstoy, Krug chteniya [Circle of Reading]. In: Tolstoy L.N. Complete Works
in 91 Volumes (in Russian), (Moscow: Terra, 1992), vol. 41, p. 579.
7
Ibid., vol. 42, p. 110.
8
Ibid., vol. 41, p. 139.
9
Leo Tolstoy, On Life and Essays on Religion. Translated by Aylmer Maude, (London: Oxford University Press, 1934), p. 66.
10
Amidst the surging groundswell of technological innovation in those days, there
were ideas such as a strong belief in the supremacy of science whereby science andtechnology would bring about social transformation, or revolutionary thought that
attempted to improve society through political change. Tolstoy, however, criticizedthese views in many of his discourses by stating that unless human beings do not change
themselves nothing will change.
11
Paul Carus, Karma / Nirvana (La Salle: The Open Court Publishing Company,
1973), Preface by Leo Tolstoy.
12
Leo Tolstoy, Tolstoy’s Diaries. Edited and translated by R. F. Christian, Abridged
edition, (London: Flamingo, 1994), p. 402.
13
Ibid.
1

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14
Leo Tolstoy, “The Kingdom of God is Within You” in The Complete Works of Count
Tolstoy Vol. XX. Translated and edited by Leo Wiener, (Boston: Dana Estes & Company, 1905), p. 102.
15
Ibid., p. 101.
16
Ibid., p. 102.
17
Ibid., p. 107.
18
Ibid., p. 100. In The Kingdom of God is Within You, Tolstoy remarked that thosepeople who think Christ’s injunction of “resist not evil” is unviable see it as a rule theymust follow. He stated that it should not be perceived as a rule but as an ideal humans
should always strive toward.
19“I will certainly send The Lotus and the first volume of Grizebakh within two days.
Please treasure my The Lotus. You will understand that the book is valuable. I will purchase one copy for you.” (translated from Russian) In the notes of “L. N. Tolstoy State
Museum” The Lotus is noted as being Eugène Burnouf’s famous Le Lotus de la Bonne
Loi, traduit du sanscrit, accompagné d’un commentaire et de vingt et un mémoires
relatifs au buddhisme (Paris: Imprimerie Nationale, 1852).
Although A. N. Ignatovich, the Russian scholar of Oriental Studies, argued that it isunknown whether Tolstoy had read the Lotus Sutra (“Echoes of the Lotus SËtra in Tolstoy’s Philosophy,” Dharma World, vol. 25, 1998), based on the abovementioned facts
it is quite conceivable that Tolstoy had read the Lotus Sutra.
20
P. Biryukov, Biografiya L.N. Tolstovo v dvukh knigakh [Biography of L.N. Tolstoy
in two books], (Moscow: Algoritm, 2000), p. 159.
21
Leo Tolstoy, A Confession and Other Religious Writings. Translated by Jane Kentish, (London: Penguin Books, 1987), p. 89.
22
Leo Tolstoy, The Pathway to Life (New York: Cosimo Classics, 2006), p. 30.
23
Leo Tolstoy, “My Confession” in The Complete Works of Count Tolstoy Vol. XIII.
Translated and edited by Leo Wiener, (Boston: Dana Estes & Company, 1904), p. 69.
24
Leo Tolstoy, Dnevniki [Diaries]. In: Tolstoy L.N. Complete Works in 91 Volumes(in Russian), (Moscow: Terra, 1992), vol. 56, p. 121.
25
Cf. note 19.
26
The Lotus Sutra. Translated by Burton Watson, (New York: Columbia University
Press, 1993), pp. 266–267.
27
The Doukhobors are a splinter group of Orthodox Church started in Russia in the
mid-eighteenth century. Believing in God’s presence in every human being they considered churches unnecessary as a mediator between God and human beings. In the nineteenth century, due to their refusal of conscription, the Doukhobors were persecuted by
the government. Through the efforts of Tolstoy and others, many of them migrated to
Canada.
28
Leo Tolstoy, Mysli o Boge [Thoughts on God]. In: Tolstoy L.N. Complete Works in
20 Volumes (in Russian), (Moscow: T-vo I.D. Sytina, 1913), vol. 15, p. 63.
29
Daisaku Ikeda et al, The Wisdom of the Lotus Sutra: A Discussion Vol. 5 (Santa
Monica: World Tribune Press, 2003), p. 95.
30
Daisaku Ikeda et al, The Wisdom of the Lotus Sutra: A Discussion Vol. 1 (Santa
Monica: World Tribune Press, 2000), p. 139.
31
Arnold Toynbee and Daisaku Ikeda, Choose Life (New York: Oxford University
Press, 1976), p. 168.
32
“The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing” in The Writings of Nichiren Dais-

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honin (Tokyo: Soka Gakkai, 1999), p. 358.
33
Leo Tolstoy, The Pathway to Life (New York: Cosimo Classics, 2006), p. 30.
34
Daisaku Ikeda, “A Harmonious Blend of Cultures” in A New Humanism (New York& Tokyo: Weatherhill, 1996), p. 85.
35
Leo Tolstoy, On Life and Essays on Religion. Translated by Aylmer Maude, (London: Oxford University Press, 1934), p. 116.
36
Ibid., p. 119.
37
Leo Tolstoy, The Pathway to Life (New York: Cosimo Classics, 2006), p. 63.
38
Arnold Toynbee and Daisaku Ikeda, Choose Life (New York: Oxford University
Press, 1976), p. 279.
39
The Lotus Sutra. Translated by Burton Watson, (New York: Columbia University
Press, 1993), p. 225.
40
Daisaku Ikeda et al, The Wisdom of the Lotus Sutra: A Discussion Vol. 4 (Santa
Monica: World Tribune Press, 2002), p. 76.
41
Leo Tolstoy, The Pathway to Life (New York: Cosimo Classics, 2006), p. 37.
42
Arnold Toynbee and Daisaku Ikeda, Choose Life (New York: Oxford University
Press, 1976), p. 295.
43
Ibid., p. 328.
44
Ibid., p. 336.
45
Ibid., p. 336.
46
Ibid., p. 359.
47
Ibid., p. 295.
48
Daisaku Ikeda et al, The Wisdom of the Lotus Sutra: A Discussion Vol. 1 (Santa
Monica: World Tribune Press, 2000), p. 27.
49
Arnold Toynbee and Daisaku Ikeda, Choose Life (New York: Oxford University
Press, 1976), p. 275.