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Message for the 21st Century as Depictedin the Lotus Sutra

Yoichi Kawada
IntroductionT

HE Lotus Sutra is a Buddhist scripture that seeks to expose both theself-awakening of Shakyamuni and the missionary spirit uponwhich it is based. Consequently, this scripture expresses the opening of
the “inner cosmology” of Shakyamuni under the Bodhi tree; the fundamental transformation of life made possible by the “Law” to which hebecame awakened; and finally, the spirit of compassion of one who
devoted his entire life to saving people.
The Lotus Sutra, whose essence we delineated above, exerted great
influence on the history of central Asia and of the Asian people. Especially in Japan, the Lotus Sutra provided the inspirational source for theflourishing of culture and played a role as a spiritual pillar driving
changes in History.
As we enter the 21st Century, our human race as a community has
now embarked on a new episode in history with the events of “September 11th” as the pivotal watershed. Weapons of mass destruction, war,and the “vicious cycle of hatred” brought about by terrorism, extreme
poverty, oppression of human rights, and the negative attributes of economic globalism, which is rampant pursuit of materialism, and finally,
the destruction of Earth’s ecosystem are only some of the afflictions that
increase in seriousness.
Furthermore, what is even more important is the weakening of the“Human Spirit” itself, not to mention the risks of destruction of the individual from within. The contemporary human being is tormented by his
own identity crisis. This implies that he is even on the verge of renouncing both the courage and the will to withstand the fundamental issue of“life and death as a human being,” faced as he is with having lost anunderstanding of the “cosmology” that underlies all sense of identity.
Given this predicament faced by our human society, what kind of“messages” can the “Lotus Sutra” offer today? The answer to this question is equally of the utmost essence, touching as it does on the issue ofthe “raison d’être” of both the Lotus Sutra and Buddhism as a living
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religion. For this reason, I should like to attempt to discern three aspects
to the significance of the Lotus Sutra for our contemporary world.
I would like to explore the subject at hand through the following threelines of inquiry. The first relates to the following question: what shouldbe the religious foundation that can shatter violent tendencies, whiledeveloping the kind of spiritual energy of non-violence and compassion? The second point leads us to examine whether we can indeed create a “Culture of Peace” that allows diverse religions, cultures, and ethnic groups to coexist, while all live in harmony with the Earth’s ecosystem. Finally, we shall explore the issue of “the mission as a humanbeing,” as portrayed by the enlightenment of Shakyamuni—and how the
Lotus Sutra can lead people towards a way of life and death that is worthy of human beings, from the viewpoint of “Buddhist cosmology.”
Development of “Inner Goodness”
In his essay contributed to the book From the Ashes—A Spiritual
Response to the Attack on America, published immediately following
the tragedy of September 11th, Daisaku Ikeda, president of Soka Gakkai
International, shares his outlook on the history of human civilisation as
follows.
For much of our history, humanity has been trapped in vicious cycles ofhatred and reprisal. We must redouble our efforts to break this cycle andtransform distrust into trust [...] it is the function of evil to divide; toalienate people from each other and divide one country from another.
The universe, this world and our own lives are the stage for a ceaselessstruggle between hatred and compassion, the destructive and constructive aspects of life. We must never let up, confronting evil at every turn.

Buddhism calls the detrimental forms of energy, such as an aggressive
or a destructive nature, “Earthly Desires,” defined as the Three Poisons(of greed, anger and ignorance). It considers the root of such destructiveenergy to be found in the “fundamental darkness,” which is none otherthan fundamental egoism, inherent in human lives. Simultaneously,
however, Buddhism also perceives the positive forms of energy inhuman life, such as compassion, wisdom, or creativity, which it calls“Boddhi” (goodness), and designates the root of such “inner goodness”
by the term “Buddhahood,” or Buddha nature.
The specificity of the Lotus Sutra, it is said, lies in its assertion thatall people have the potential to attain enlightenment. This is because it
elucidates that however an entity—whether it be a human being, a tribe,an ethnic group or a Nation-State-may, on the surface, be held prisoner

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by its Three Poisons or the energy of fundamental darkness, all beings
have the potential to open and manifest their Buddha nature, thus tapping the source of constructive energy, allowing it to flow abundantly.
In the second chapter of the Lotus Sutra entitled “Expedient Means,”
Shakyamuni divulges that the goal for his appearance in this world(“The one great cause”) was to allow all people to “open,” to “reveal”
and to “become awakened” to their “ability to see and know the Buddha.” Here, the “ability to see and know the Buddha” is synonymous of“Buddha nature.”
So how does the Lotus Sutra suggest that all people can reveal their
Buddha nature and bring forth the positive forms of energy inherent intheir lives? The answer lies in practising the “Bodhisattva Way.”
Numerous bodhisattvas appear in the chapters of the Lotus Sutra, oneof whom is Bodhisattva Never Disparaging. It is said that this particularBodhisattva would bow in obeisance and speak words of praise to all thefour kinds of believers-monks, nuns, laymen and laywomen—he would
meet, saying “I have profound reverence for you, I would never daretreat you with disparagement or arrogance. Why? Because you are allpractising the Bodhisattva Way and are certain to attain Buddhahood.”
Even towards those who displayed ill feelings and threw stones or
struck him with sticks, Bodhisattva Never Disparaging continued tobelieve in their Buddha nature and inner goodness inherent in their lives,
and revered them as “future Buddhas.” In addition, as records indicate,
he resorted to dialogue with all people, no matter what the situation, andencouraged them to manifest their inner goodness.
As Buddhists, we believe that contemporaries who put the action andattitude of Bodhisattva Never Disparaging into practice include Mahatma Gandhi and the Reverend Martin Luther King, both proponents of
non-violence movements. At the same time, they both believed, as dowe, in the moral “goodness” that exists in all human beings, and sought
to multiply and boost positive forces through various non-violent means,channelling them into mass movements.
The first significance of the Lotus Sutra is to propound a religious
basis that allows and encourages the development of inherent goodness
in the hearts and minds of human beings through non-violent means.
Philosophy of Coexistence and Symbiosis
Through his awakening to the “Law,” or Dharma, Shakyamuni manifests
his life condition as a “Buddha.” The title of the Lotus Sutra in Sanskrit,“Saddharmapuˆ∂ar¥kasËtra,” consciously includes the term Law (Dharma).

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As this indicates, the Lotus Sutra seeks to bring together the various
Buddhist teachings expounded previously under this “Law.” In so doing,
the Lotus Sutra goes on to explain, the various other sutras and teachings, by reflecting this “Law,” will take on the full brilliance and meaning for which they were originally destined. In modern terms, one could
say this is an issue of harmonising “synthesis” and “diversity.”
The “Law,” which is the axis for the synthetic vector combining andintegrating the diverse teachings, is expounded in various ways in Buddhism. However, using contemporary language, one could say that this
Law in question is one of the “Dignity of human beings and of life.” Aspreviously discussed, the very first ethical rule by which all Buddhists
lead their lives, without exception, “non-violence.” This corresponds tothe “precept forbidding the destruction of life,” [pråˆanipata], the Sanskrit equivalent of the expression used by Mahatma Gandhi, “ahiµså.”Moreover, non-violence according to Buddhism applies not only tohuman beings, but to all forms of living beings, be they sentient or nonsentient. This is because the philosophy of “Respect and dignity ofhuman beings” is predicated on the principle of “Reverence for life” ingeneral. Without first firmly establishing a philosophy of the “Reverence
for all forms of life,” the “Respect and dignity of human beings” would
be impossible.
From this ethical standpoint, of respecting human beings and allforms of life, evolves the second ethical standard applied to our actions,that commanding people “not to steal.” In other words, this precept
admonished individuals not to steal from others, out of our own desires.
To inflict harm on others, or to steal things belonging to others, are nothing other than acts that violate the “Respect and dignity of humanbeings.” The main reason behind extreme poverty boils down to people
or countries that plunder what belongs to others.
The third precept, “not to commit adultery,” as well as the fourth, “notto lie,” also derive from this fundamental philosophy of the “Dignity oflife.” The third precept sheds light on gender problems, and basicallyaffirms the principle of the “Equality of all human beings.” Unfortunately, the reality of Buddhist history is that it has experienced episodes of
oppression of human rights. Originally, however, the “Law” expounded
in Buddhism perceived the Buddha nature in all human beings, and thus
asserted the equality between the gender, ethnic or racial backgrounds,
cultures, religions, and social status (or ‘castes’ in the case of India).
The fourth precept, “not to lie,” exhorts us to speak the truth, andexpresses trust in the humanity within others. Just as the Bodhisattva
Never Disparaging respected all other people, so should all Buddhists

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show the greatest respect to the “Buddha nature” existent in others, andspeak words of truth. In so doing, we can establish a trust that is indestructible.
The above four ethical standards of action, based on the principle ofthe “Dignity of human beings,” contain an universal quality common not
only to Buddhism, but equally to all religions and cultures, thus making
them apt to be considered as “global ethics” or “ethics of humankind.”
Such “universal ethics” constitute the crux of the principle of “Humandignity” from the moral dimension, and they also symbolise the capacity
for integration and synthesis fulfilled by the Lotus Sutra.
Chinese Buddhism points out that the characteristic of the teaching
elucidated in the Lotus Sutra lies in its revelation of the provisional
nature of the three vehicles, disclosing that such lesser paths should becast aside in favour of the one and only vehicle, that leading to enlightenment. In other words, the Lotus Sutra views all the various Buddhist
teachings in light of the “mirror” of the reality of the “Law” (Dharma)—a Law which can be expressed in modern terms as the combination of
the two principles of the “Dignity of life” and the “Dignity of humanbeings.” As long as a teaching does not transgress or violate these fundamental principles of the Dignity of human life, the Law respects allteachings as diverse expressions of the Law, encouraging their mutual
development in a spirit of co-operation. Herein lies the philosophy of“coexistence” and “symbiosis” among all cultures, religions, and ethnic
groups, as elucidated by the Lotus Sutra.
It is hoped that the human race will create a “Culture of Peace” byusing as the common philosophical underpinning the principle of the“Dignity of human beings”—which consists of the all-important “universal ethics.” Such a “Culture of Peace” would allow the various ethnic
traditions to flourish in their own distinctive way all the while remaining
open to exchanges with modern civilisation, thus suggesting an image ofa field of countless species of flowers in full bloom.
The path towards “Coexistence” of the entire human race and “Symbiosis” with the ecological system, depicted by such an image, is precisely the second “message” offered by the Lotus Sutra.
The Awakening to an Universal Mission
The Lotus Sutra, which sought to express the “inner cosmology” towhich Shakyamuni became awakened under the Bodhi tree, overflows
with powerful imagery as vast as the universe itself.
For example, the chapter entitled “The Emergence of the Treasure
Tower” describes how a colossal tower rose from the earth and soars,

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suspended, in the sky. According to scriptural records, this Tower is said
to have been higher than half the circumference of the earth. This tower
is adorned with seven kinds of precious jewels. From within, one hears
the voice of one of the “Buddhas from the past,” Taho. Shakyamuni thencalls upon all his emanations from the entire universe to convene, atwhich point he enters the treasure tower, sharing the single seat with
Taho. The whole assembly also rises into the sky, and thus begins a ceremony known as the “Ceremony in the Air.”In the chapter, “Emerging from the Earth,” “Bodhisattvas of the
Earth” as innumerable as the sands of 60,000 Ganges River emerge
from the Earth. In later chapters, entitled “The Supernatural Powers of
the Thus Come One” and “Entrustment,” Shakyamuni entrusts the propagation of the Law after his demise to these Bodhisattvas.
In the chapter “The Life Span of the Tathagata,” Shakyamuni
announces through the parable of Gohyaku Jintengo, or “The 500 dustatom kalpas” that he actually attained enlightenment in an inconceivably
remote past. [As you all know, the image of reducing innumerable major
world systems to dust particles, each one of which represented an aeon,
was his way of explaining the concept of infinity in both space and time,
as well as the innate nature of Buddhahood.] He then reveals that hislife span is twice as long as “the 500 dust-atom kalpas.”
This parable is on a scale that far surpasses the scale of any theory of
the universe developed by contemporary astronomers. Shakyamuni, who
thus attained enlightenment in the infinite past, discloses that he had
continually appeared on various planets within the vast universe,
whether in the form of a Buddha, in the form of a bodhisattva, or attimes taking on the form of various human beings, devoting himself
ceaselessly to saving the people. He further asserts that he will continue
in the future and for all eternity to work in order to save people.
Here, before us, is revealed the truth about Shakyamuni: someone
who has “attained enlightenment since time without beginning,” a “Buddha whose eternal purpose is to save people.” This dramatic andgrandiose episode, taking place on the expansive stage of space cosmology, identifies Shakyamuni as an “eternal Buddha” who is one with the
Dharma, and also affirms Buddhism as a “religion of salvation.”
The second President of the Soka Gakkai, Josei Toda, underwent a
profound “religious experience” while in prison toward the end of WorldWar II. President Toda was imprisoned by the militaristic government
in power at the time, when absolute obeisance to the militaristic ideology and to the Emperor, considered to be a “living god,” was imposed on
all the “subjects.” He was accused of lèse-majesté, and of violating

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the “Law on Preservation of Security,” which was used to incriminate
all so-called “thought criminals” deemed subversive to the militaristic
régime.
I should like to share with you, if I may, the following passages fromthe novel Human Revolution authored by Daisaku Ikeda, President of
SGI, which mainly touches upon the above-mentioned chapter from theLotus Sutra, “Emerging from the Earth.”By mid-November, the number of daimoku [chanting of the mantra
Nam Myoho Renge Kyo] he had chanted with determination since New
Year’s Day was reaching the two million mark. [...]Of what was he thinking? Nothing in particular. Perhaps of his business, which was on the verge of bankruptcy, or of his chafing to be freeof prison as soon as possible, or of his greatly distressed family, or ofhis venerable old master, Tsunesaburo Makiguchi, who was in the same
prison. But no, all these thoughts had disappeared from his mind.
If there was anything at all, it was the 15th chapter of the Lotus Sutra,“Emerging from the Earth,” which he had been reading over and overagain for several days. It was lodged in a corner of his mind.
The sun provided warmth, and a gentle breeze reminded him of thepeace of spring as it caressed his cheeks. He felt as though an indescribable delight in living were flowing from his body. He felt enveloped in apeaceful, quiet, and endless shroud of emotion, which seemed to be
washing away all his worries and sufferings.
“Countless Bodhisattvas emerged from the Earth at the sonorous
sound of Shakyamuni’s preaching. Each of these Bodhisattvas was aleader of the people. Each of them led followers as numerous as the
sands of 60,000 Ganges Rivers. Naturally as well, there were thoseBodhisattvas who led as many others as the sands of 50,000, 40,000,
30,000, 20,000, and 10,000 Ganges.”
Suddenly, before he knew it, Toda found himself in the midst of theair, in a huge crowd of people numbering as many as the sands of
60,000 Ganges Rivers, all worshiping the Dai-Gohonzon.

Josei Toda reads on from the 15th chapter, “Emerging from the
Earth,” to the 16th, “Life Span” chapter, and onto the chapters “Supernatural Powers” and “Entrustment.” Referring to a Confucian idiom
dividing a person’s age into decades with a corresponding credo, drawn
from the Analects, which reads, “At 40, freed from vacillation, and at
50, knew heaven’s decree,” the scene where Josei Toda becomes awareof his own “religious mission” is described in the novel in the following
way.

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Toda, at 45, belonged to neither of these, but he had acquired them bothat once. Pacing about in his cell, he declared: “Freed from vacillation
five years late and knew heaven’s decree five years early!”This experience in prison—in other words, the “awakening” of Josei
Toda after many hours of chanting the mantra Nam Myoho Renge Kyoand his recitation of the Lotus Sutra—allowed him to realise that the
Dharma was not separate from his life, and, precisely for this reason, hestood up with the pledge worthy of a “Bodhisattva of the Earth,” in otherwords, of a bodhisattva who shares the identical life condition as the“Buddha who is an eternal being” and as a “Buddha ever concerned forthe salvation of all beings.”
In his “Theory on Buddhist Compassion,” President Toda writes, “In
this universe, all are entities of the Buddha, and all phenomena of theuniverse without exception are acts of compassion. Therefore, ‘compassion’ should be considered the essential and original nature of the universe.” He continues to expand on the concept of a “mission as a humanbeing” that can be inferred from the viewpoint of this Buddhist cosmology.
As long as the cosmos itself is compassion, it goes without saying that
our acts in everyday life are naturally acts of compassion. Furthermore,in so much as a human being manifests a unique form of life, he or she
must not consider itself to be in the same situation as other living beingsor plants. One who truly seeks to serve the Buddha must act accordingly
for a higher and more noble cause.

To dedicate oneself to others with compassion and wisdom, in otherwords, to follow what Buddhism calls the “Bodhisattva Way,” is the pathfor each individual to participate in actions harmonious with the fundamental and original nature of the universe. Herein lies a way of life thatheightens and strengthens our capacity to respect and revere humanbeings.
It seems to me that each person must have his or her own cosmology
in order to alleviate the “identity crisis” suffered by individuals today, sothat they can awaken to their mission and purpose in this lifetime. Those
spiritual legacies that have survived over the centuries have all fostered
their own abundant cosmology, depending on its religious tradition, ethnic group or culture.
Each one of these cosmologies, in turn, issues an invitation to individuals to awaken to their “mission as a human being” in this vast universe.
By lending an ear to that call, people should become conscious of thisJ/Orient/03 03.10.10 10:55 AM ページ 131

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131“appeal from the universe” expressed by the “heart and soul” of eachreligion, culture, or ethnic group in which they were brought up.
The Buddhist cosmology, which began from the penetrating insight
into Shakyamuni’s universe within, coupled with the “mission as ahuman being”—as expressed by the “Bodhisattva Way”—from which it
evolves, are messages from the “soul” of Asian peoples to humanity inthis modern age.
It is my fervent wish that the human race in the 21st Century, especially peoples and societies in the West, shall lend an earnest ear to thisthird message of the Lotus Sutra, a call from the Buddhist cosmology tothe peoples on this planet.
29 March, 2003