From the Symposium “Lotus Sutra in Contemporary Society” in UK

Contemporary Civilization and the Lotus Sutra
Yoichi Kawada

I. Introduction—For Civilization to EvolveCapitalism and democracy are the two main societal systems thathave fueled the development of the modern West into the material­
istic and scientific civilization it is today. The balance of these twosystems have influenced society’s course of development. However, atpresent, egoism and insatiable greed have distorted capitalism into aform of global mammonism, threatening to consume and destroy thespirit and values of democracy. A spiritual foundation of solidarity,community, trust and empathy together with the rights of equality,
fairness, and liberty are necessary for democracy to flourish in a healthymanner, but in today’s society, where egoism and greed alone run
rampant, democracy is bound to degenerate.
On January 26, 2009, in his annual peace proposal titled, “Toward
Humanitarian Competition: A New Current in History,” SGI President
Daisaku Ikeda reflects on the financial crisis which occurred that
previous autumn, analyzing its causes and proposing a paradigm shift
for modern civilization. Ikeda points out, “the deepest root of the crisis
is an unhealthy fixation on the abstract and ultimately insubstantial
signifier of wealth—currency. This is the underlying pathology ofcontemporary civilization.”1
He also comments on civilization’s need for a paradigm shift saying,“To ensure that any legal or institutional measures to rein in the excessesof capitalism do not remain on the level of the remedial but are part of along-term vision, it is absolutely imperative that we seek out a new wayof thinking, a paradigm shift that will reach to the very foundation ofhuman civilization.”2
In regards to legal and policy measures he states the need to call on
governments to enact, “swift and bold measures, such as providing fiscal
and financial support and strengthening social safety nets.” He thenurges utilization of the concept of “humanitarian competition” envision­
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contemporary civilization and the lotus sutra85

ed by the first president of the Soka Gakkai, Tsunesaburo Makiguchi, in
his writing, The Geography of Human Life. In this book, Makiguchi
reviews the entire history of humanity, pointing out the fact that we haveundergone military, political and economic competition, and that weshould aim to compete humanistically in the age to come.
Makiguchi states, “what is important is to set aside egotisticalmotives, striving to protect and improve not only one’s own life, but also
the lives of others. One should do things for the sake of others, because
by benefitting others, we benefit ourselves,”3 citing a need for the
spiritual foundation of civilization to switch from egoism to altruism. In
line with this, Ikeda concludes that, “I am fully convinced that the time
has now arrived, a hundred years after it was originally proposed, for us
to turn our attention to humanitarian competition as a guiding principle
for the new era.”4
The practice of humanism, with altruism as a base, will revive andfoster a healthy democracy, keeping in check the forces of capitalism
distorted by egoism and greed, and provide the spiritual strength toovercome it by nurturing a strong spirit of goodness—thereby activating
feelings of trust, empathy, love for humanity, compassion, courage,
creative wisdom, liberty, equality, solidarity, and dignity for life—ineach individual. When individuals in a society discover their innerstrength, they can begin to transform society.
Jacques Attali, who predicted the financial crisis in his book, A Brief
History of the Future, warned that three waves would beset humanity inthe future, and that altruism should be the basis for creating a new worldof hyperdemocracy.
The first wave, he predicted, would be a world dominated by global
mammonism (super-empire), and the second wave would bring violent
conflicts that spill over international borders (hyperconflict). He alsosays, “to save humankind from its demons, this third wave of the future[hyperdemocracy] must obviously break before one or other of the two
preceding waves makes an end, each in its own way, of the humanspecies.”5 He then defines the character of “transhumans” who will be
the agents that bring about hyperdemocracy. “Altruistic, conscious of thehistory of the future, concerned by the fate of their contemporaries andtheir descendants, anxious to help, to understand, to leave behind them abetter world, transhumans will reject…selfishness…and…destructive
fury.”6
Furthermore, Attali in his book After The Crisis, warns of an evenmore complex crisis which will be a conglomeration of financial,informational and technological aspects, and the even greater challenge

86contemporary civilization and the lotus sutraof climate change on a global scale. He again proposes that humanity
transition from egoism to altruism as the way to solve the oncoming
crises, and optimistically states, “the potential harm will…become asource of good and this deviation will be at the origin of its control.”7
The changes in climate he is referring to are the effects of global
warming that threaten the existence of the earth’s ecological systems, aswell as the very existence of humankind itself. The global financial
crisis is but a small omen of the problems that we will have to confront
with the impending issues surrounding the environment. The cause of
these problems lies in the basis of our current civilization and the key
concept that will change this doomed direction will be a shift toward
altruism.

II. The Structure of Empathy and Compassion
According to the Iwanami Dictionary of Philosophy and Thought,
altruism is defined as, “The act of seeking the benefit or the happiness ofothers, even to the point of sacrificing one’s personal gain. This term
was coined by the French sociologist Auguste Comte, who aimed toreorganize society in the wake of the French Revolution. Using the Latinroot for the word ‘other (alter),’ he proposed altruism as an ideal tocontest egoism which was highly prevalent at the time.”8
In The Soka Gakkai Dictionary of Buddhism, “benefiting others” is apart of a longer term, “benefiting oneself and benefiting others…an idealof Mahayana bodhisattvas... ‘benefiting oneself’ means to devote
oneself to the Buddhist way and thereby accomplish personal growthand gain… ‘benefiting others’ means to bring benefit and eventuallyenlightenment to others.”9
In Japanese psychology, altruism is referred to as aitashugi 愛他主義,
which literally means the ideal of showing love to others, but the termritashugi 利他主義, rooted in the Buddhist ideal of benefitting others,came to be used more widely for general use.
The Japanese priest Dengyo, a proponent of the Lotus Sutra, said,“Upon quiet contemplation, the national treasure of bodhisattva is
expounded in the Lotus Sutra and the concept of benefiting others is
explained in the Mo-ho-yen.”10 Nichiren comments on the concept of joy
saying, “‘Joy’ means that oneself and others together experience joy,”11
in reference to a phrase from the Lotus Sutra, which is a teaching thatthoroughly embraces the practice of benefitting others.
The Lotus Sutra explains that benefitting others, or the efforts made tohelp save others from suffering, not only become self-benefit but also

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leads both oneself and others to experience true happiness and the joy ofliving.
The philosophical basis for altruism and performing altruistic acts liesin the components of empathy, sympathy, and compassion, or stateddifferently, empathy, sympathy and Buddhist compassion are what giverise to altruistic action.
So what is the mechanism that ties empathy, sympathy and Buddhist
compassion to altruistic action? In this chapter we will first analyze thestructure of empathy and compassion and then observe how these relatewith the structure of Buddhist compassion.
A. Empathy and Sympathy
In his book, The Age of Empathy, Frans de Waal states, “Greed is out,
empathy is in…Human empathy has the backing of a long evolutionary
history.” 12 A large number of psychologists and ecologists haveresearched and shown the ability of animals to empathize, but very few
have ventured to study the connection between humans and animals inregard to this ability. Mainly through his study of primates, de Waal has
proven the ability of animals to act in empathic ways, and borrowing
from the scientific discovery of mirror neurons13, have tried to explain
the evolutionary basis for empathy. He also strongly argues for a society
based in empathy, as it is part of our long natural evolutionary process,and to depart from the current profit-driven civilization. The discoveryof mirror neurons in brain cells of monkeys gives strong support forevolutionary theory.
There are many approaches to defining empathy. For example, British
researcher Simon Baron-Cohen explains that there are two major
structural components of empathy. “The first is the cognitive compo­
nent: understanding the other’s feelings and the ability to take theirperspectives...The second element to empathy is the affective compo­
nent. This is an observer’s appropriate emotional response to anotherperson’s emotional state.”14 In regards to sympathy, Baron-Cohen writes,“Sympathy is just one such type of empathic response, where you feel
both an emotional response to someone else’s distress and a desire to
alleviate their suffering.”15 He also cites other examples of empathic
responses, including feeling anger or fear toward society as a whole, andthe feeling of guilt for not being able to help someone, thereby
identifying sympathy as one of many possible manifestations ofempathy.
In his book, Kyokan no Shinrigaku—Sono Mekanizumu to Hattatsu(The Psychology of Empathy—Its Mechanism and Development)

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Japanese author, Mizuho Sawada defines empathy as, “not only mere
recognition or understanding of another, but a process which involves
both recognition and emotion, and includes a sharing or experiencing
vicariously the feelings of another.”16 Here also, both the elements ofrecognition as well as emotion are regarded major components.
Sawada continues, “At times when the self and other are melded asone, each experiences the same or nearly the same emotions. At times
when the self and other are clearly separated, although not identical, asimilar type of emotion is felt between both parties, or perhaps there isan emotional response that is closely related to the emotion of theother.”17 What Sawada means by “empathy of the melding of the self andthe other” is the bond formed between parent and child in both animals
and humans, and in cases between adults who are extremely closefriends. “Empathy between separate individuals” is an ability thatdevelops correspondingly with the ability of recognition. In this type of
empathy, the recognition of another person’s suffering gives rise to
feelings of sympathy and sorrow for others. Sawada also claims thatwhen someone reacts based on “empathy between separate individuals,”
there is the issue of whether that reaction is oriented toward the self or
the other18, and introduces the thinking of C.D. Batson and E. Staub.
Sawada writes, “Batson (and others) illustrate two kinds of emotions
evoked when seeing someone suffering. One reaction is to become
distressed by seeing another person suffering, thereby leading to action
which relieves oneself of suffering. This is an example of personal
distress. The other is a reaction of sympathy, leading to action to relieve
the other person’s suffering. This may be called empathic concern.” 19
Batson’s personal distress is empathy directed toward oneself, whereas
empathic concern is empathy directed toward another.
Regarding these two types of empathy, Sawada says, “according to
Staub, those who are adept in outer-directed empathy often take action
to help or cooperate with their friends, and are also often receivers ofsuch help.”20 This serves as an explanation of the mechanism that ties
empathy and sympathy to action for the sake of others. As separate
individuals, when empathy is activated by recognition, the outerdirected feelings of empathic concern manifest as sorrow or sympathy,
which in turn lead to action for the sake of others.
Sawada further distinguishes the difference between empathy andsympathy by saying, “Generally speaking, we don’t say, ‘I sympathizewith his joy.’ Sympathy is a type of empathy limited to cases whereothers are suffering or unhappy…Sympathy is a reaction that derives
from being separate individuals, so sympathy may be regarded an

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emotional response which is a variant of empathy.”21
Among the various empathic responses possible, sympathy is anemotion that we feel when we recognize others’ suffering or unhappi­
ness, evoking the feeling of wanting to relieve that suffering, and thenleading to helpful or cooperative action which serves others.
B. The Structure of Compassion
Buddhist scholar Hajime Nakamura speaks of compassion in thefollowing way, “underlying most religious activities, there needs to bewarm sentiments of empathy toward others. In Buddhism, we refer tothat sentiment in its purest form as compassion.”22 Nakamura regards
compassion as empathy “in its purest form.” Compassion is to feel
affection for and to look kindly upon all people. The Japanese word forcompassion is made up of two Chinese characters. The first character ji,or 慈, is metta in Pali, maitri in Sanskrit, carrying the meaning of truefriendship, and pure affection. The second character hi, or 悲, is karunain both Pali and Sanskrit, and carries the meaning of sympathy, sorrowfor others, and pity23.
In Chinese and Japanese Buddhism, Nagarjuna’s interpretation of ji
and hi is often cited. “Great pity means giving all people happiness, andgreat sympathy means relieving all people of suffering. Great affection
bestows the cause of joy and happiness upon all, and great sympathy
bestows the cause of separation from suffering upon all.”24 (From The
Treatise on the Great Perfection of Wisdom)
Of the two components of compassion, sympathy has already been
analyzed from the perspective of modern psychology in the previous
section. Buddhist “affection” goes beyond merely lessening the suffer­ing of others, but aims to root out the causes or conditions of that
suffering. Simultaneously, feelings of sympathy as well as Buddhist
affection arise in compassion. Affectionate emotion drives the desire to
make others happy, and supports actions that help implement the causes
and conditions necessary for happiness. In this way, compassionate
action involves rooting out suffering and bestowing happiness, just as
Nagarjuna stated.
This spirit of compassion can be observed in the motherly affection
for her child. In the Sutta Nipata, it states, “Just as a mother would
protect with her life her own son, her only son, so one should cultivate
and unbounded mind towards all beings, and loving-kindness towards
all the world.”25 The spirit of compassion appears in the form of pure
action for the sake of others, sympathizing with others’ pain, and withfondness, taking away their suffering, and bestowing happiness, just as a

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mother would protect the life of her child with her own. Furthermore,this spirit of compassion extends not only to human beings, but to any
and all living things. This expansion of compassionate spirit from not
only those close to us, but to all living things is described in the
Theragatha in the following way,
to all, a friend;to all, a comrade;for all beings, sympathetic.
And I develop a mind of good will,
Delighting in non-malevolence—always.26

Nakamura says, “In the earliest days of Buddhism, only metta wasemphasized as important, but later, pity was added together withcompassion, and followers of the Way were taught the importance ofincorporating both principles… However, at even later stages of
Buddhism, the qualities of joy and impartiality were also added, to makea total of four components.”27
In the Expedient Means Chapter of the Lotus Sutra, one of thespecific unique qualities of a Buddha is described as “infinite” 28 (fourinfinite virtues).
In The Soka Gakkai Dictionary of Buddhism, there is the following
explanation.
four infinite virtues [四無量心] (Jpn shi-muryoshin): Boundless pity,
boundless compassion, boundless joy, and boundless impartiality (orindifference). Pity…here is interpreted as giving living beings delight or
happiness; compassion…as removing their suffering; and joy…asrejoicing at seeing beings become free from suffering and gain
happiness. Impartiality…is interpreted as abandoning attachments tolove and hatred and being impartial toward everyone.29

In Buddhism, these infinite virtues of compassion prompt us to takeaction for the sake of others, which is the Bodhisattva Way.
That is why Nagarjuna says, “compassion is the foundation of the
Buddhist Way,”30 in The Treatise on the Great Perfection of Wisdom. In
the Entrustment Chapter of the Lotus Sutra it says, “the thus come one
has great pity and compassion,”31 and in the Teacher of the Law Chapter
it says, “The ‘thus come one’s room’ is the state of mind that shows
great pity and compassion toward all living beings.”32 Furthermore, thissutra explains that the Buddha’s compassion is like parental love.

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For example in the Lotus Sutra, there is a parable of the three carts
and the burning house. The father in the parable represents the Buddha,
the burning house represents the world, aflame with earthly desires, andthe children represent the people of the world. The father uses an
expedient means to cleverly save his children by leading them out of theburning house. “But now this threefold world is my domain, and theliving beings in it are all my children. Now this place is beset by many
pains and trials. I am the only person who can rescue and protect
others…”33 Here, the act of compassion is highlighted through theparable of the father saving his children, which represents the Buddha’s
actions to save the people from suffering in the phenomenal world.
Again, in the parable of the skilled physician and his sick children,
the story describes how a skilled physician, who represents the Buddha,
cleverly uses expedient means to administer the cure that saves his sons
who mistakenly drink poison. In the Life Span of the Thus Come One
Chapter, it is explained that the father sends a message that he has
perished in a distant land. The children’s longing for their father is
explained, “If our father were alive he would have pity on us and seethat we were protected.”34 To this, the Buddha next explains, “I am thefather of this world, saving those who suffer and are afflicted.”35
Salvation from the struggle of life and death is depicted here. It is
explained in the Lotus Sutra that the compassionate action of the
Buddha to save all people is carried on by the Bodhisattvas of the Earthafter the Buddha’s passing.

III. The Three Rules of Preaching and the Requirements for
Global CitizenshipIn the Teacher of the Law Chapter of the Lotus Sutra, the three rules ofpreaching are set forth as guiding principles for those who preach the
Lotus Sutra after the Buddha’s passing, stating, “These good men andgood women should enter the thus come one’s room, put on the thus
come one’s robe, sit in the thus come one’s seat, and then for the sake ofthe four kinds of believers broadly expound this sutra.” 36 Nichiren
explains these three rules saying, “The robe is the robe that is ‘gentle
and forbearing’…as well as that which is referred to in the passage thatsays, ‘we…will put on the armor of perseverance.’ As for the seat, if one
devotes oneself to the practice without begrudging one’s life, then it
becomes the seat of ‘the emptiness of all phenomena.’ The room is socalled because one dwells in ‘pity and compassion’ when one expounds
the teachings. It means to have the kind of concern that a mother has for92contemporary civilization and the lotus sutra

her child. And are we not fulfilling these three rules of preaching in each
moment of our lives?”37
Next, I would like to take a look at these three rules for preaching in
the light of the idea of global citizenship. That is, I would like to extractfrom these three rules, the essential spirit of working for the sake ofhumanity, which is also a quality of global citizens, those who work to
improve civilization.
Of the three rules, the first is to “put on the thus come one’s robes,”
and this is in reference to the spirit of gentleness and forbearance.
Bodhisattva, when challenging themselves to change civilization, musthave the spiritual power to show both staunch fortitude and adaptive
flexibility at the appropriate times to overcome any and all difficulties
that come before them. In the Encouraging Devotion Chapter, bodhi­
sattvas such as Medicine King and Great Joy of Preaching vow tostaunchly spread the teachings of the Lotus Sutra in the time after the
Buddha’s death no matter what persecutions they encounter. However,in the Emerging from the Earth Chapter, Shakyamuni rejects the vowsof the bodhisattvas of the theoretical teaching, and entrusts the spread of
the Lotus Sutra after his passing to the Bodhisattvas of the Earth.
Therefore, the Bodhisattvas of the Earth are the ones who are to carryout the three rules of preaching, including having the spirit of gentlenessand forbearance.
Returning to the discussion of how to transform our current materi­alistic and scientific civilization, those who aim to be global citizens are
first faced with the task of dealing with the wave of global mammonism,
as predicted by Attali. As the name suggests, greedy capitalism is filledwith the evil energy of avarice, one of the three poisons. On a global
level, avarice forms the philosophical foundation of the financial andeconomic crisis and of the environmental problems to come. The energy
of greed expands from individuals to ethnic groups, then to nations, andto humanity as a whole and widens the economic gap between
developed and developing nations, as well as between groups within anation or ethnic group. Because of this greed, the earth’s natural
resources are wastefully consumed and as symbolized by the problem ofglobal warming, the earth’s ecosystems become critically damaged. It isessential that we control the energy of greed in order to overcome thefirst wave.
In the Encouraging Devotion Chapter of the Lotus Sutra, those thatpractice the Bodhisattva Way are said to have 少欲知足 “non-excessive
wanting and knowing contentment” or also translated as “little desire
and contentment with a little gain.” In the Legacy Teachings Sutra, itcontemporary civilization and the lotus sutra

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says, “observe the lesson of ‘contentment,’ as it is the source of wealth,
joy and peace. A contented person is happy, if he be lying down on the
ground,”38 whereas, “the discontented are poor, having great wealth.”39
The “non-excessive wanting” mentioned in Buddhist writings refers
to controlling one’s greed so as to avoid being consumed by it. Greed
inflicts pain on both oneself and others, and when exploited, triggers anever-increasing avalanche of desires. In addition, the Buddhist conceptof “knowing contentment” refers to creating joy by controlling greed,fulfilling one’s basic needs as a human being, and contributing to others.
This is the Buddhist model of self-actualization, and the view ofhappiness referred to as, “contentment equals joy.” When this view ofhappiness can be shared on a wide scale, we can steadfastly overcome
the lures of greedy capitalism, and protect ourselves from its vengeance.
This is the contemporary meaning of putting on the robes of gentlenessand forbearance.
Attali, however, also predicted a second wave. Carried out by violent
groups seeking to destroy anything in its path, this wave of violence ispredicted to cross national borders. These include conflicts overresources for basic needs such as energy, water and food; conflicts in
response to suppression of human rights; and the problem of massive
groups of refugees produced by inter-ethnic conflicts to escape poverty.
The philosophical basis for conflict and war on a global scale has its
roots in yet another of the three poisons—anger. This tendency for
aggression is also something that spreads from individuals to ethnic
groups, to nations, to national groups, then permeates the deepest levelsof humanity as a whole. This energy of anger on a global scale mani­
fests not only as direct violence, but also structural and cultural vio­
lence. Those that aim to be global citizens must face this anger within
oneself as well as with others. To challenge and overcome the violence
prevalent throughout society, one must control the tendency for anger
within one’s own life, and practice non-violence as preached by M. K.
Gandhi and carried out as Bodhisattva Never Disparaging as describedin the Never-Disparaging Chapter of the Lotus Sutra. This also is acontemporary example of putting on the robes of gentleness andforbearance, expanding the arenas in which global citizens cancontribute.
The second rule of preaching, which is to sit in the seat of the
Buddha, means to establish the life state of “all phenomena are nonsubstantiality.” This life state is explained in the Peaceful Practices
Chapter of the Lotus Sutra as, “[to view] all phenomena as empty, thatbeing their true aspect.”40

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contemporary civilization and the lotus sutra“All phenomena are non-substantiality” means to perceive the natureof the phenomenal world as essentially being non-substantial. That is,
this concept teaches that all observable phenomena have no real
substance, independent in and of itself, but arise and disappear in
relation to all others, therefore non-substantial. Continuing this line ofthinking, we ourselves are also non-fixed, non-real entities, and exist
within a network of dependent relationships. This situation of mutual
causation and mutual effect is called dependent origination, and thisrelationship extends outward on the deepest levels of existence connect­
ing the individual, to others, to the ethnic group, to the nation, to the lifeof all human beings, to all living things on earth, and even to the life of
the universe itself.
If human beings can expand their consciousness beyond their own
small egos, and walk the path of symbiosis with all living things, theycan establish an expansive life state of non-substantiality full of
freedom, founded on the eternal universal life. This expansive life state,
which is one with the universal life and in harmony with all other living
things, makes up what can be called the “greater self,” and is endowedwith a vast spirit of altruism.
Although modern civilization seeks to achieve symbiosis and harmo­
ny with all living things, it is hindered by its inability to overcome
egoism at the various stages from the individual to humanity as a whole.
Buddhism sheds light on the fundamental darkness of life from which
all earthly desires originate, illuminating the roots of egoism at eachlevel. Fundamental darkness refers to the lack of understanding that all
things are mutually dependent and connected to each other, and thisignorance is the root cause of egoism and an attachment to the “lesser
self.” Fundamental darkness is the source of all earthly desires thatenvelop global civilization as a whole, from which greed, anger, distrust,deceit, exploitation, discrimination, and division all originate.
Examples of egoism on various levels may include: an individual orgroup egoism in which greed for money may lead to the exploitation ofothers—insensitive to feelings of pain inflicted upon them; ethnicegoism in which caring only about one’s own ethnic group may lead todiscrimination against or domination of another ethnic group; or
national egoism which breeds an unhealthy nationalism leading toeconomic exploitation or military aggression of other countries. Other
forms may include attachment to one’s own culture or religion leading
to discrimination of the ideologies and spirituality of all other culturesand ethnicities, which in turn may breed radicalism and fundamentalismthat manifest as violent action. But one of the most critical levels ofcontemporary civilization and the lotus sutra

95

egoism facing our world today, and lies at the root of many global
issues, is human egoism which condones mankind’s dominance overand exploitation of nature.
Facing egoism at these various levels, ridding the world of earthly
desires originating in fundamental darkness, while creatively finding
ways to make a symbiotic society based on a spirit of altruism isliterally “[devoting] oneself to the practice without begrudging one’slife” as Nichiren stated. The arena for practicing as modern day bodhi­
sattvas is no other than in the midst of contemporary society filled withsuffering and earthly desires.
From the perspective of global citizens who practice altruism andseek to establish their “greater selves” in symbiosis with all living
things, and oppose the forces of egoism that originates fromfundamental darkness within the depths of civilization, they can be
regarded as compassionately practicing the Bodhisattva Way—“remov­
ing suffering and giving joy.”
The third of the three rules is to enter the room of the Thus Come
One, which means to take away the sufferings of all people and invite
happiness. Both Shakyamuni and Nichiren use the pure love between
mother and child to compare with the working of compassion. As
mentioned earlier, Buddhism aims to implement compassion, symbol­
ized by the love between mother and child, from the family or local area
to the ethnic group, the nation, and then to all humanity. In other words,
it is the practice of creating a network of friendship between all people,
and ultimately, to spread this spirit of compassion to all living things.
Altruistic action fueled by the spirit of compassion has the power toinspire the Buddha nature to manifest, making it possible for all people
to call forth an immense spirit of goodness from within oneself. The
spirit of goodness has a life force powerful enough to destroy all earthly
desires that originate from fundamental darkness, making it possible tomanifest qualities such as non-violence, love for humanity, control ofdesires, the wisdom of symbiosis, trust, empathy, courage, perseverance,
freedom, equality and solidarity. That is how altruistic action, throughthe qualities of solidarity, trust and empathy contained within the spiritof goodness, deepens the bonds between people; how through persever­ance we can work to achieve equality and freedom in human rights; andhow we can open the path to non-violence, allowing us to create a worldof symbiosis for all humanity by using the guiding light of the wisdomof dependent origination.
When mutual trust builds regions of people in solidarity, as the
movement grows and expands on various levels throughout the globe,

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contemporary civilization and the lotus sutra

the spirit of goodness such as compassion, love for humanity, and nonviolence work to overcome egoism of the nation, ethnic group, culture,and religion. The spirit of altruism will sweep over humanity as a whole,and then penetrate into the deepest layers of life. Furthermore, it ishoped that there will be a change in the materialistic and scientificcivilization of present, from an egoistic capitalism and democracy to an
altruistic one. Capitalism ruled by greed will transform into an altruisticcolored capitalism with the ability to control greed. Democracy willtransform from a forum for egos to clash into a forum for dialog basedon the spirit of goodness, and function as it was meant to be. In this way,
as capitalism and democracy take on altruistic hues, a healthy balancecan be restored on a global scale.
The three rules for preaching as depicted in the Lotus Sutra, in otherwords, the spirit of patience and forbearance, non-substantiality ofphenomena, and compassion may serve as guidelines for global citizens
who wish to implement a paradigm shift of current civilization.
Next, I would like to take these three rules for preaching and princi­
ples from the Lotus Sutra overall relating to the Bodhisattva Way, andextract the requirements for global citizens living in today’s civilization.
The first requirement of a global citizen is to hold a view of life that
respects the dignity of life, and respects the dignity of human beings.
This view of life should also be supported by a cosmology with a farreaching vision. In the Life Span of the Thus Come One Chapter of the
Lotus Sutra, a vast cosmology, spanning eternity is expounded using themetaphor of numberless major world system dust particle kalpas 五百塵
点劫, and at the core of this cosmology lies the Eternal Buddha. The
Eternal Buddha is at one with the Eternal Law, and the life of theuniverse itself is the manifestation of the Eternal Savior Buddha.
Secondly, based on the framework of the Eternal Savior Buddha, themission as the “envoy of the Thus Come One,”41 or the Bodhisattvas of
the Earth who vow to spread the Buddha’s teachings after his demise is
expounded. It is required of global citizens to realize their mission tolive with great compassion and to work for the evolution of the eternal
universe. On this Earth, the workings of compassion within the great
cosmos manifests as the evolution of living things and of humankind,but the egoism of humankind has damaged the environment, caused theappearance of global problems, and through wars, conflicts, economic
inequality and suppression of human rights, caused itself to divide, andis set on a course for self-destruction. Global citizens must realize their
mission to save humankind through the transformation of current
civilization. That is, they must make a sacred pledge to save humanity,contemporary civilization and the lotus sutra

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and live their life to fulfill that pledge.
Third, self-actualization for global citizens means to live altruistically,
and to serve others. Only by working to save humankind and byworking for the cause of peace can one truly and fully develop. Global
citizens can find ultimate happiness by achieving self-actualization
based on the life state of “all phenomena is non-substantiality,” and byaiming to establish one’s “greater self.”
Fourth, while aiming to achieve a “greater self” the bodhisattvic
global citizen should also work to build a “multi-faceted self” that caneasily relate with many others. In the Lotus Sutra, the bodhisattvas ofthe provisional teachings take on various forms, altering themselves tofulfill various needs of the people they want to save. For example,
Bodhisattva Wonderful Sound has thirty-four different forms he assumes
in order to save people42, and Bodhisattva Perceiver of the World’s
Sounds has thirty-three different forms 43. In this way, when global
citizens diversify their character, they can call on the appropriate form
when necessary. The ideal is for each individual to play on theirstrengths, while they gain experience and learn throughout their lives,
and to provide the optimum solution to whatever situation arises.
Fifth, the bodhisattvic global citizen should practice the maxim “thinkglobally, act locally.” From this viewpoint, it can be seen that “the self”
has several levels of community—congruent with the “greater self,”which spans the levels from individual to regional to all of humanity. In
Life and Human Geography, Makiguchi proposed an “order for viewing
our place in the world”44 in which people simultaneously belong to the
local community, the national community, and the world community.
The local community where one lives is the most immediate area ofactivity, and from closely observing the local community, one canperceive the wider context of the ethnic group and nation, and then toultimately realize their place as a global citizen in symbiosis withnature.
The reason Makiguchi stressed the importance of making daily life in
the local community as a starting point for viewing the world is because
doing so grounds people in reality on a grassroots level. The bodhi­
sattvic global citizen has an identity on the local, national, and global
level, and these exist dynamically and harmoniously within one person.
Then, as each individual expands their life activities in the local
community, while also recognizing that they are a part of a national andglobal community, true global citizens work to contribute to the life ofothers in their respective areas and fields.
Sixth, the area of activity where global citizens apply themselves goes

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from individual to others and through the altruistic actions ofcontributing to others, they expand the solidarity for the spirit ofgoodness on a number of levels. The compassionate action toward all
people regarding them as friends helps global citizens expand thepeople’s solidarity of courage, helping them to overcome any and all
obstacles (such as temptation and persecution) by encouraging patience
to endure hardships with a spirit of non-violence. This expansion ofsolidarity of the spirit of goodness among people is the key to achieving
the paradigm shift from the current society of egoism and earthly desires
to one of altruism.
Seventh, the challenge for global citizens today is overcoming the
global issues facing humanity. The solution involves global citizens
becoming proactive in inter-civilization and inter-faith dialog. This
becomes possible because the “self” of a global citizen is rich withdiversity, and can relate to a wide variety of people across multiple
levels. They do not have attachments to a single civilization, culture, or
religion, but rather have a deep understanding of many different civiliza­
tions and cultures, and at the same time are able to open their hearts tothe various religions that lie at the spiritual center of civilizations.
Through inter-civilization and inter-faith dialogs, they will become wellversed in the features of their own civilization, culture or religion, while
simultaneously paying respect to and learning from the wisdom of otherspiritual legacies throughout the world that have evolved over the courseof humanity’s long history. Inspired by these interactions, their own
spirituality will expand and find creative ways to open a path to a new
culture. The focus of these dialogs should always be how to solve issues
facing humanity and how to save humankind.
For any civilization, culture or religion, there is no issue morepressing than finding a way to achieve the peaceful co-existence of all
humanity and co-existence with nature.
When we think about organizations which could possibly lead theendeavor to build an altruistic civilization, the United Nations, orvarious international institutions, corporations, NGOs or NPOs may
come to mind. Within this framework, it is conceivable that a religiousorganization could participate as an NGO to carry out activities forreligious altruism.
Naoshi Yamawaki, from the perspective of public philosophy,
describes the NGO phase of an organization, saying:
Many NGOs operate as non-governmental entities on an international
scale, fulfilling the needs of people from a civic standpoint—needs thatcontemporary civilization and the lotus sutra

99

cannot be fulfilled by governments—through activities that go beyond
national borders.
Advocacy for less fortunate members of society is one importantfeature of an NGO, and especially in the fields of poverty, theenvironment, and economics, NGOs play an invaluable role in focusing
attention on specific problems and proposing solutions. Put simply, thisis the function of the NGO as a civic entity.45

The Soka Gakkai International (SGI) is extremely active as an NGO of
the United Nations46, carrying out activities of religious altruism insociety. The Soka Gakkai was registered as an NGO with the UN Officeof Public Information in 1981, and is also on the list of NGOs who workin association with the Office of United Nations High Commissioner for
Refugees (UNHCR). The SGI has UN liaison offices in New York,
Geneva, and Vienna and works in cooperation with UN institutions andmany other NGOs.
In terms of activities for peace, the SGI has promoted exhibits onbuilding peace and reducing arms titled, “From a Culture of Violence toa Culture of Peace: Transforming the Human Spirit.” They have alsosponsored events to hear experiences of survivors of the nuclear holo­
caust and wars, and have also undertaken projects to help former childsoldiers find their place in society, as well as a project to clear landmines. In addition, they have cooperated with movements to limit smallarms and to abolish the use of bio-chemical weapons.
Sustainable development is also a theme for exhibits such as the “21stCentury Environment Exhibition—The Future is in Our Hearts,” and“Seeds of Change.” Also related to this effort is the screening of a movie
titled, “A Quiet Revolution.” Various SGI organizations throughout theworld have also taken action to protect the environment, such as SGIBrazil, which started a project in 1993 to revitalize the rainforest andinvolves tree planting and preserving seeds vital to the ecosystemsurrounding the Amazon River. SGI-Canada and SGI-Philippines havealso conducted tree planting activities.
On the issue of human rights education, the “21st Century Human
Rights Exhibition of Hope—You Are Invaluable” has been held inconjunction with a lecture. Also, the Women’s Peace Committee has
convened Peace Forums throughout Japan, and produced a DVD ofwomen’s war experiences titled, “Testimonies of Hiroshima andNagasaki: Women Speak Out for Peace” to use as a tool in their peaceeducation activities.
Examples of international humanistic relief activities of the SGI

100contemporary civilization and the lotus sutra

include providing financial assistance to the victims of the Great
Shichuan Earthquake in China and the victims of the cyclone in
Myanmar, as well as providing support for democratic elections in
Cambodia and a campaign to help refugees. Domestically, community
centers of the Soka Gakkai were opened to the public, served as shelters
for local residents, and operated as relief coordination centers where
emergency supplies were stocked and distributed during the Great
Hanshin Earthquake, the Niigata Chuetsu Earthquake, and the Great
East Japan Earthquake. Also, human resources such as youth members,
and members of the Doctors and Nurses Divisions were dispatched to
critically affected areas.
Efforts to provide solutions for global issues are carried out by the
SGI through inter-religious and inter-civilizational dialogs with various
academic institutions around the world, and also through exchanges
with Buddhist, Christian, Jewish, Islamic, Confucian, Taoist, Hindi, andGandhian representatives.
Besides those mentioned above, the SGI takes part in various othereducational, cultural and artistic activities. Our institute is also a part ofthis effort, as we strive to further understanding of Buddhist principles
through exhibits and symposiums on the Lotus Sutra, and the holding ofinter-faith dialogues with people throughout the world.
Notes
Ikeda, D. 2009 SGI Peace Proposal. http://www.sgi.org/assets/pdf/peace2009.pdf(accessed on 15 November 2011).
2
Ibid.
3
Makiguchi, T. The Geography of Human Life. In Makiguchi Tsunesaburo Zenshu[The Collected Writings of Tsunesaburo Makiguchi], vol.2. (Tokyo: Daisan Bunmeisha,2002) p. 399.
4
Ikeda, D. 2009 SGI Peace Proposal. http://www.sgi.org/assets/pdf/peace2009.pdf(accessed on 15 November 2011).
5
Attali, J. Une Brève histoire de l’avenir [A Brief History of the Future: A Brave andControversial Look at the Twenty-first Century], translated into English by JeremyLeggatt (New York: Arcade Publishing, 2009) p. 256.
6
Ibid., p. 260.
7
Attali, J. La crise, et après? [After the Crisis: How Did This Happen?], translated
into English by ESKA Publishing and Holt, et al.; (Paris: ESKA Publishing, 2010)
p. 174.
8
Iwanami Dictionary of Philosophy and Thought. (Tokyo: Iwanami Books, 2006)
p. 1680.
9
Soka Gakkai Dictionary of Buddhism. (Tokyo: Soka Gakkai, 2002) p. 40.
10Dengyo Daishi Zenshu [Complete Works of Dengyo Daishi], vol. 1. (Tokyo: Nihon
Bussho Kankoukai, 1966) p. 19.
11
Nichiren, The Record of the Orally Transmitted Teachings, translated by Burton
1contemporary civilization and the lotus sutra

101

Watson. (Tokyo: Soka Gakkai, 2004) p. 146.
12
Please see: da Waal, F. The Age of Empathy: Nature’s Lessons for a Kinder Society.
13
Ibid.
14
Baron-Cohen, S. The Essential Difference. (England: Penguin Books, 2003) p. 28.
15
Ibid.
16
Translated from the Japanese. Sawada, M. Kyokan no Shinrigaku—Sono
Mekanizumu to Hattatsu [The Psychology of Empathy—Its Mechanism and Develop­ment]. (Tokyo: Sekai Shisosha, 1992) p. 18.
17
Ibid., p. 19.
18
Ibid., p. 20.
19
Ibid., p. 20.
20
Ibid., p. 21.
21
Ibid., p. 15.
22Translated from the Japanese. Nakamura, H. Jihi [Compassion]. (Tokyo: Heirakuji
Books, 1956) p. 19.
23
Ibid.
24
Translated from the Japanese. The Treatise on the Great Perfection of Wisdom
vol. 27. In Taisho Tripitaka, vol. 25, p. 256.
25
Norman, K.R., tr. The Group of Discourses (Sutta Nipata), vol. 2 (Oxford, The Pali
Text Society, 2000) p. 17.
26
http://www.accesstoinsight.org/tripitaka/kn/thag/thag.14.01.than.html
27
Jihi. pp. 37–38.
28
The Lotus Sutra and Its Opening and Closing Sutras, translated by Burton Watson.
(Tokyo: Soka Gakkai, 2009) p. 56.
29
Soka Gakkai Dictionary of Buddhism, p. 222.
30
The Treatise on the Great Perfection of Wisdom, p. 256.
31
The Lotus Sutra, p. 319.
32
The Lotus Sutra, p. 205.
33
The Lotus Sutra, pp. 105–6.
34
The Lotus Sutra, p. 270.
35
The Lotus Sutra, p. 273.
36
The Lotus Sutra, p. 205.
37
The Record of the Orally Transmitted Teachings, pp. 84–5.
38
The Sutra of Buddha’s Last Instruction. (Tokyo: Morie Shouten, 1897) p. 10. http://kindai.da.ndl.go.jp/info:ndljp/pid/817596 (accessed on 15 November 2011).
39
Ibid., pp. 10–11.
40
The Lotus Sutra, p. 237.
41
The Lotus Sutra, p. 200.
42
The Lotus Sutra, p. 336.
43
The Lotus Sutra, pp. 342–343.
44
Geography of Human Life, p. 33.
45
Yamawaki, N. Keizai no Rinrigaku [The Ethics of Economics]. (Tokyo: Maruzen,
2002) p. 78.
46
Inaba, K., Sakurai, Y., ed. Shakai Kouken Suru Shukyo [Religions That Contribute toSociety]. (Tokyo: Sekai Shisousha, 2009) pp. 199–200.