From the Commemorating Symposium “Dissemination and Reception ofMajor Teachings of the Buddhist Canon”

The Concept of Co-existence as Seen in the Lotus Sūtra
Yoichi Kawada
Translated by Shin’ichi HashimotoI

deeply appreciate so many people coming to attend today’s symposium. As one of the organizers, I offer my heartfelt gratitude—inparticular to the numerous specialists who have honored us with theirpresence. It is my sincere hope that the entire day will be filled withlively discussion.

“A House on Fire”: The World Engulfed by the Flames of theThree Poisons
In the Simile and Parable chapter of the Lotus Sūtra, the phenomenal
world in which we live is referred to as “a house on fire,” and this is theworld in which the Buddha appears. The sūtra reads:…his great pity and great compassion constant and unflagging; at all
times he seeks what is good and will bring benefit to all.
“He is born into the threefold world, a burning house, rotten and old,in order to save living beings from the fires of birth, aging, sickness, anddeath, care, suffering, foolishness, misunderstanding, and the three poisons; to teach and convert them and enable them to attain supreme perfect enlightenment.1

The “threefold world” mentioned above symbolizes the phenomenal
world in which people live—a world full of suffering, as represented bybirth, aging, sickness and death. This world is engulfed by the flames of
the three poisons (greed, anger and foolishness). It is stated that the reason and mission for the Buddha’s appearance in this world is to quench
the fires of the three poisons and to save all people from suffering
through deep compassion.
The first of the three poisons, greed, includes not only materialistic70

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desires, but also the energy that drives attachment to power and fame.
Once consumed by greed, there is constant frustration of being unsatisfied, as the desire for more increases continuously. Greed drives people
to do anything to try to fulfill their desire, including sacrificing or
exploiting others which leads to severed ties between people, and as aresult, may even lead to the destruction of oneself and others.
The second of the three poisons, anger, is the explosion of malice,
hatred, resentment and jealousy that occurs when one’s selfish desires
are not satisfied. When this energy increases, it can cause harm in theform of violence and aggression. Anger is an earthly desire that drives
violence to sever ties between people, causing hatred and harm and may
also lead to the destruction of oneself and others.
The third poison, foolishness, is the same as fundamental darkness, orthe absence of light. “Light” refers to the truth of the universe whichshines as brilliant wisdom. Therefore, darkness is the fundamental earthly desire that shrouds and hides this brilliant light.
Íåkyamuni Buddha dispelled the darkness, broke through the fundamental earthly desire that hides the light, and discovered and embodied
the ultimate truth of the universe, Dharma. This Law (Dharma), isreplete with wisdom, shows us the law of dependent origination, and is aworking of the Buddha’s great compassion. The Law leads people toCommemorative Symposium in front of UNESCO emblem: approximately 350
scholars and citizens attended

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the concept of co-existence as seen in the lotus sūtrasalvation and shows us many paths toward human co-existence, culturaland societal co-existence, and co-existence with nature. All of these
multi-dimensional paths of co-existence of humanity become closed at
the most basic level when the earthly desire of foolishness, or fundamental darkness, works to cause division between living beings, andleads all to confusion and suffering.
Therefore, it can be said that fundamental darkness is the most profound earthly desire as it is an expression of fundamental egoism thatcauses anger, greed and all other earthly desires.
In the Lotus SËtra, earthly desires represented by the three poisons arereferred to as the flames that envelop the house. These flames originate
from the life of individuals, but spread to the family, ethnic groups,
nations, humanity as a whole and the entire world in which we live.
In the Expedient Means chapter of the Lotus SËtra, this world isreferred to as “an evil world of the five impurities,”2 and Buddhist
scholar T’ien-t’ai of China refers to this world as condition of five
impurities3 in The Words and Phrases of the Lotus SËtra. The impurities,
or defilements, of the phenomenal world are fundamentally the
impurities of earthly desire and impurity of thought within human life,and from there the impurity of living beings arise. Furthermore, thisbecomes the impurity of life span, and these four impurities eventually
give rise to the impurity of the age.
The impurity of earthly desire is essentially greed, anger, foolishness,arrogance and doubt, and the impurity of thought distorts thinking, suchas views of self-existence and possession, extreme views and erroneous
views etc. In other words, extremist ways of thinking that come fromprejudice, discrimination, and an adherence to a particular ideology.
When one’s life is invaded by the impurities of earthly desire or
thought, the balance between body and mind is lost, and the body’s
resistance is divided and weakened. This is where the impurity of living
beings builds strength. When the life-force of living beings begins towane, the continuity of body and mind, i.e., life span, is shortened. This
results in the impurity of life span. Thanks to tremendous advances incontemporary science and medicine, we are now able to support thecontinuation of the body and mind. However, the internal energy todrive life itself, our life-force, is decreasing. Evidence for this is theincreasing number of cases of manic depression, schizophrenia, theplethora of anxieties, and suicide as time progresses.
The impurities of earthly desire and thought work to deteriorate thelife of living beings, causing life-force to weaken. This affects not
only the individual (mind and body) but also spreads to the family,

the concept of co-existence as seen in the lotus sūtra73

ethnic group, nation and humanity. The various levels of community(society), and the culture cherished within those communities, is influenced by earthly desire and evil thought. They are divided, allowing
confusion to reign. The internal power to hold everyone together wanes,
eventually leading toward the destruction of those communities. The
earthly desire emanating from individuals intrudes into communities(society), culture and civilization and weakens them. Together withnature’s ecosystems, the “age” created by humanity is divided, and thisleads to confusion and destruction. This process is what is meant by the
impurity of the age.
The contemporary world has been supported by great strides made inscientific technology. Human society in a globalized world currently
creates the age of a world civilization. The Century of Violence and War,which was the 20th century, is a prime example of the impurity of theage, where the whole of humanity was bogged down in a quagmire of
impurity. Unfortunately, we have not escaped this impurity of the age inthe 21st century.

Buddhism Spread on the Path of Co-existence
It is the duty of religions to show a path of change for society and civilization—to create a network of human beings who shine with a spirit ofgoodness. This is the only way to overcome the ills of the three poisons,and transform the current situation in politics, economics, finance andeven the human spirit which have been affected by them.
In Buddhism, practitioners seek to eliminate the earthly desires of thethree poisons that give rise to the four sufferings by training themselvesin the ways of the Dharma awakened to by Íåkyamuni. They also aim to
manifest the goodness contained within the life state of Bodhi in therealm of Nirvana. It is religion that revives the human spirit, and withharmony as a starting point, strives to build societies, cultures, and civilizations for altruistic practice.
Over the span of two thousand five hundred years, Buddhism, which
originated in India, spread to Sri Lanka in South Asia, to the Thailand
and Myanmar of Southeast Asia, and via the Silk Road to the north,spread to China, the Korean Peninsula and Japan in East Asia. It spreadto Tibet and Nepal as well, completely encompassing all of Asia. In theregions to which Buddhism spread, there existed a long history of
exchange between a wide variety of cultures and civilizations. In otherwords, Buddhism encountered many unknown civilizations.
In Buddhism, there is a way of teaching beliefs which considers the74

the concept of co-existence as seen in the lotus sūtratime and place where it is being taught. This way is called the precept ofadapting to local customs.4 This means, as long as the true intent of
Buddhism is not lost, the way it is practiced can be adapted according to
the customs and traditions of that particular local area. Buddhism wasable to maintain the “Truth (Dharma)” to which Íåkyamuni was enlightened, while at the same time adapting to local customs and traditions.
By doing so, this teaching became accepted by all peoples of Asia, overcoming differences of ethnicity, nation, culture or civilization.
As the Buddhism spread, the texts were translated into numerous languages. Due to characteristic differences in the language, some of theideas within the philosophical framework were expanded or interpreted
in new ways. In addition, as Buddhism encountered different ways ofthinking, philosophical views, morals, customs and religions within new
cultures and civilizations, there was a mutual influencing of each other.
This led to the flowering of a Buddhist civilization that found uniqueexpression in Buddhist statues, art, literature, architecture and landscaping. Furthermore, ideas in politics, social welfare and medicine werealso affected. As a matter of course, because of the difference in ways ofthinking, Buddhism encounters with new ethnic groups, new cultures,and new civilizations sometimes created tension or fierce conflict—from
the individual to the ethnic group level and even to the national level.
Earthly desires (three poisons) erupted within these situations, and history records reactions ranging from resistance to Buddhist ideas to
exclusion or persecution.
However, for the most part, Buddhism and the new culture were bothable to change, and discover a path toward co-existence, symbiosis, harmony and oneness, thereby enabling Buddhism to be accepted in various
areas throughout the region. The spread of Buddhism caused stress inthe new ethnic groups, cultures and civilizations because of the difference in ways of thinking, but this was not a case of division andfragmentation due to earthly desires. This meeting spurred activation of
the spirit of goodness between each other toward symbiosis and creation. Through this process of diversification and spreading throughout
Asia, a wealth of wisdom and altruism (compassion) for harmony, symbiosis, unification and creation was developed.
Today, literally, in thinking about the possibility of sustainability forhuman civilization throughout the entire world, we can seek to learn
peace and co-existence from Buddhist teachings as a model. There ismuch we can gain from the wisdom and passion, i.e., global compassionof Buddhism as it transformed and spread throughout Asia over thecourse of two thousand five hundred years. I feel this is the significancethe concept of co-existence as seen in the lotus sūtra

75of this symposium—to have specialists share their thoughts about thispressing topic.

Three Major Principles in the Lotus Sūtra
Among the many Buddhist teachings, the Lotus SËtra has been one of
the most popular with East Asian ethnic groups, influencing thought,
culture, religion, civilization and many other areas of life. The LotusSËtra contains precious wisdom to lead the Global Civilization toward
peace and co-existence. There are three major principles presented in
the Lotus SËtra: 1) attainment of enlightenment for all people, 2) the
Eternal Buddha and 3) practicing the bodhisattva way.

Attainment of Enlightenment for All People
The first principle, the attainment of enlightenment for all people, isintroduced in the Expedient Means chapter of the Lotus SËtra, where it
states, the single most important reason for the Buddha’s appearance inthis world lies in creating the cause for people to reach enlightenment.
The Buddha “open(s)…show(s)…and…awaken(s) people…to enter thepath of Buddha wisdom…”5 According to T’ien-t’ai, “Buddha wisdom,”as mentioned here, means the same thing as “Buddha nature.” It is thegoal of the Buddha to open and show the path, to help people to awaken
and to enter the path of Buddhist practice, so that they can manifest their
Buddha wisdom, which all people inherently possess.
The basis for the dignity of human beings is expressed in this passage
in the Lotus SËtra. Since all living beings have a Buddha nature and thecapacity to manifest it, this signifies equality of human rights. More specific examples of this equality offered in the Lotus SËtra are theenlightenment of the people of the two vehicles, evil persons, andwomen (who are said to be incapable of enlightenment in most otherteachings). In other words, race, sex, occupation, culture, ethnic group,
family status, religion and physical condition cease to be distinguishing
factors. All living beings are considered equal as they each possess anequal potential for Buddhahood.
In this way, the earthly desires that dwell within the hearts of humanbeings—especially evil thought of discrimination and prejudice—can be
destroyed. Not only this, but by manifesting their Buddha nature, allhuman beings can express their individuality and unique characters.
Buddha nature is endowed with a bountiful spirit of goodness containing
compassion, non-violence, wisdom, love for humanity, courage, trust,
hope, control over desires, capability, sensitivity and life energy. From76

the concept of co-existence as seen in the lotus sūtrathis perspective, all people can engage with all others on an equal basis,
showing mutual respect toward one another. The principle of that all
people can attain enlightenment allows everyone to overcome discrimination and prejudice, respect others equally and live harmoniously insociety. This serves as a model for human co-existence.
In addition, in the Parable of the Medicinal Herbs chapter of the LotusSËtra, the co-existence not only for humans but also for all living things,
is presented as a model of harmonious society in the parable of the threekinds of medicinal herbs and two kinds of trees.6 The three kinds of
medicinal herbs and two kinds of trees that appear in the parable represent all the unique plants that receive equal nourishment from heavenand earth, and serve as a model of symbiosis for all living things. Using
this imagery, the relationship between the Buddha and all people isexplained.7
The Buddha’s teachings are like the rain that falls from a great cloud,which falls on all living things equally. However, like the unique plants
described in the metaphor, people have different religious capacities tounderstand the Buddha’s teachings. The explanation of this difference isthe original intent of this parable.
The unique characteristics of each plant are analogous to the uniquecharacteristics of human beings. Nichiren expresses this uniqueness as
the principle of cherry, plum, peach and damson blossoms.8 Applying
the image of the medicinal herbs and trees to individual human beings,
we can view this as a flowering of each person’s unique character. If weapply the image of plants to cultures created by various ethnic groups,
we can view this as a flourishing multicultural society in which eachunique culture is allowed to fully express itself. In accordance with theprinciple of cherry, plum, peach and damson blossoms, all cultures areable to express their uniqueness and compete to flower more fully. In
this model of the co-existence of cultures, people possess pride in theirown culture, but also respect the culture of others. There is mutual
praise and mutual learning from each other’s differences. This forms thebasis for the realization of a culture of peace. The parable of the threekinds of medicinal herbs and two kinds of trees represent the co-existence of humans and cultures, but can also be extended to represent
co-existence with the natural world around us. Symbiosis with nature isa necessary part of building a society of co-existing humanity within thecontext of the greater universe.

Eternal Buddha
The second major principle, the Eternal Buddha, is expressed in the Life

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Span of the Thus Come One chapter of the Lotus SËtra as the Buddha oftime with no beginning. The principle of the Eternal Buddha is
expounded in the Lotus SËtra by perceiving the truth of Íåkyamuni’slife.9 The metaphor of the “five hundred dust particle kalpas” is presented to indicate how long ago in the distant past it was that the Buddha
actually achieved enlightenment. It also states that the Buddha’s life will
extend into the future, twice the amount of time from the distant past to
the present. In other words, the lifespan of the Buddha is in fact, eternal.
Íåkyamuni as the Eternal Buddha is at one with the Eternal Law. Therefore, the Eternal Íåkyamuni is the Eternal Savior Buddha.
Íåkyamuni Buddha’s activities of salvation from the time of his
enlightenment in the eternal past have continued as described in thepassage:Ever since then I have been constantly in this saha world, preaching theLaw, teaching and converting.10

Since his enlightenment, Íåkyamuni used various techniques to offer
guidance, provide for people’s needs, and lead them to salvation.
Concerning these acts of utter compassion, the Buddha says, “I havenever for a moment neglected.”11
The Ceremony in the Air, explained in the Lotus SËtra, describes a
meeting between the Eternal Buddha and a large group of other buddhas
and bodhisattvas from throughout the universe, who were originally dispatched by the Eternal Buddha. Here, the concept of the “unification ofdiversity” is introduced, which is a convergence of diverse things into
one. This is depicted as the buddhas that were dispatched throughout theuniverse returning to be with the Eternal Buddha and to hear his teachings. Then, they disperse, going back to whence they came. Thisdispersion symbolizes the opposite concept of diverging from one to the
many. After gathering with the Eternal Buddha and the Eternal Law, thebuddhas of the ten directions and three existences, the bodhisattvas, andthe common people return to their local areas. This imagery further captures an expanded image of the relationships within the universal
network of dependent origination, where all beings function in individual ways within a framework of mutual connection with all others.
This is like a dynamic melody of dependent origination played by thesymphony of the universe. The many buddhas, and all things that exist,
are a part of this symphony of dependent origination of the entire universe—each member having a unique role and each owing its existence
to its connection to others. This is the world-view that is illustrated in

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the concept of co-existence as seen in the lotus sūtrathe Lotus SËtra. This kind of world view, or view of the cosmos, is what
provides the basis for human co-existence, cultural and social co-existence, and co-existence with nature. In addition, the driving force forallowing co-existence on all these levels is the dynamic harmony of our
co-existence with the greater cosmos. The metaphor contained in theLife Span of the Thus Come One chapter of the Lotus SËtra represents
the fact that the Buddha nature in all people is at one with the Eternal
Buddha and the Eternal Law.

Practice of the Bodhisattva Way
The third major principle is the practice of the Bodhisattva Way. In the
Lotus SËtra, numerous bodhisattvas appear. First of all, the Bodhisattvasof the Earth are the bodhisattvas who vow to spread the teachings of the
Lotus SËtra after the Buddha’s passing. The depiction of their appearance in the Emerging from the Earth chapter states, “The bodies of thesebodhisattvas were all golden in hue, with the thirty-two features and an
immeasurable brightness.”12 This indicates that their appearance was nodifferent than that of the Buddha.
There are four leaders of the Bodhisattvas of the Earth.
Among these bodhisattvas were four leaders. The first was called Superior Practices, the second was called Boundless Practices, the third wascalled Pure Practices, and the fourth was called Firmly Established
Practices.13

In the Teacher of the Law chapter of the Lotus SËtra, a passage
describes the mission of those who uphold and spread the teachings, “heor she is the envoy of the thus come one. He has been dispatched by thethus come one and carries out the thus come one’s work.”14 This is thesignificance of the existence of the Bodhisattvas of the Earth. In otherwords, they are the envoys of the Buddha after his passing, and dispatched by him to carry on the Buddha’s work, which is to help savehumanity.
The Lotus SËtra explains the expected actions of a Bodhisattva of the
Earth, introducing one of Íåkyamuni’s past existences, that of
Bodhisattva Never Disparaging as an exemplary model of behavior.
Nichiren comments on this saying, “The heart of the Buddha’s lifetimeof teachings is the Lotus SËtra, and the heart of the practice of the LotusSËtra is found in the ‘Never Disparaging’ chapter. What does
Bodhisattva Never Disparaging’s profound respect for people signify?
The purpose of the appearance in this world of Íåkyamuni Buddha, thethe concept of co-existence as seen in the lotus sūtra79

lord of teachings, lies in his behavior as a human being.”15
The Bodhisattva Never Disparaging chapter describes the practice ofbowing and veneration carried out by a lone bodhisattva named Never
Disparaging in an age when arrogant monks wielded great authority.
This bodhisattva said to everyone he met, “I have profound reverence
for you, I would never dare treat you with disparagement or arrogance.
Why? Because you are all practice the bodhisattva way and will then beable to attain buddhahood.”16
However, in response to the actions of Never Disparaging, who did
not have any official capacity, many people doubted his sincerity andshowered him with slander, and sometimes even resorted to violence bytrying to hit him with staves and stones. The bodhisattva, while dodging
the attacks, would continue saying, “I would never dare treat you withdisparagement, as you are certain to attain Buddhahood.” On his deathbed, Never Disparaging heard the teachings of the Lotus SËtra comingfrom the Ceremony in the Air as Awesome Sound King entered nirvana.
Hearing the teachings purified his six sense organs, and he was able toextend the length of his life. Seeing this, the arrogant priests and thecommon people came to believe Never Disparaging’s words, and also
listened to the teachings of the Lotus SËtra.
The practice of Bodhisattva Never Disparaging was one of truly
respecting the Buddha nature in each and every person. By doing so, hehelped nurture the spirit of goodness within people’s lives through nonviolence and dialogue. Under all circumstances, he believed in the
Buddha nature within each person and responded to them with a spiritof goodness, non-violence and dialogue. In modern terms, Mahatma
Gandhi’s non-violent movement against British rule, Reverend Martin
Luther King, Jr.’s civil rights movement, and the actions of Nelson
Mandela all share this same spirit.
The Bodhisattva Way taught in the Lotus SËtra takes many practicalforms such as Bodhisattva Medicine King, who vowed to free people in“a burning house in the threefold world” from illness. Today, this is thespirit functioning behind the movement to guarantee basic needs such as
food, water, medical services, and health—an expression of the right for
all people to pursue well-being and longevity. Bodhisattva WonderfulSound represents the freedom of artistic expression, and symbolizes theworkings of artistic creativity. Bodhisattvas Universal Worthy andManjushri, both vow to protect academic and philosophical freedom,which is the function of creativity in thinking, in academies and in thesciences.
The bodhisattva who turns his or her ear toward the yearnings of the80

the concept of co-existence as seen in the lotus sūtracommon people to obtain secular benefits and assists them is Perceiverof the World’s Sounds (or the Bestower of Fearlessness). By helping
people in this way, people can bring about a fearless state of life nothing. The actions of this bodhisattva to make the earnest wishes of thecommon people come true in society are the contemporary function ofprotecting the security of human life. This is done by achieving freedom
from violence, freedom from political authoritarianism, freedom fromfear of natural disasters and the freedom from fear of poison, to name a
few.

Characteristics of Global Citizen Found in Bodhisattva
The bodhisattvas that appear above within the Lotus SËtra help contribute toward human co-existence, cultural and societal co-existence andco-existence with the natural world. These bodhisattvas represent the
specific qualities that are necessary in creating a society of symbiosis ofhumanity. In contemporary terms, these qualities could be listed as theconditions necessary to become global citizens of the 21st century.
Next, I would like to elaborate further on the characteristics of thebodhisattvas who appear in the Lotus SËtra as models of global citizens
who can lead the global civilization of today toward peace andco-existence.
The first requirement of a global citizen is a correct view of life anddeath, as this makes possible the protection of the dignity of humanbeings and the dignity of life. This view of life and death must be supported by a grand cosmology. In the Lotus SËtra, such a grandcosmology is narrated in the Ceremony in the Air. In the Life Span of
the Thus Come One chapter, the metaphor of kalpas as dust particles in
numberless major world systems expresses a cosmology of eternal time
and the Eternal Buddha who is the ultimate manifestation within thiscosmology. The Eternal Buddha is at one with the Eternal Law, making
the life of the universe itself the Buddha, an Eternal Savior Buddha.
The second requirement of a global citizen is an understanding of theprinciple contained within the Expedient Means chapter which statesthat all living beings have the potential for Buddhahood. The Eternal
Savior Buddha is an important basis for this principle. The Buddha
nature inside each individual has equal potential to manifest, no matter
what the person’s race, sex, ethnic group, culture, religion or standing at
birth might be. This equality of the potential for Buddhahood serves as abasis for the dignity of all human life. This view overcomes all prejudice
and discrimination, and becomes the driving force for manifesting a
spirit of goodness such as compassion, wisdom and control of desires.

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The third requirement of a global citizen is to be aware of one’s mission to contribute to the creation of a sustainable global civilization thatbrings peace and happiness to humanity as a whole. In the Lotus SËtra,this is expressed as the mission of the Bodhisattvas of the Earth, whocarry on the Buddha’s work as his envoys after his passing.
The fourth requirement of a global citizen is to be a model of nonviolence, as embodied by Bodhisattva Never Disparaging’s practice ofvenerating others. A peaceful co-existence needs to be created throughappropriate non-violent means. This requires the use of much wisdomand compassion, such as dialogue, interaction, participation, education,
culture, and awareness-raising activities.
The fifth requirement of a global citizen is the ability to realize a culture of peace. This is symbolized in the Parable of the Medicinal Herbs
chapter, as the metaphor of the three kinds of medicinal herbs and two
kinds of trees illustrates. Having a view of a culture of peace and a viewof the co-existence of many cultures is brought about by realizing theprinciple of “many becoming one” and “one diversifying into many.”
These principles of symbiosis are needed in order to co-exist withnature. The flowering of unique abilities must be made possible andstrengthened as only within this dynamic harmony can the unity of thewhole be kept. In order to create a society of peace that allows the coexistence of many different cultures, individuals must contribute in theirown unique way.
The sixth requirement of a global citizen is the ability to aim for selfrealization of both oneself and others. Living with a spirit of altruism
helps overcome one’s own egoism, and as one contributes toward thepeace of humanity as a whole, self-realization is attained. Working forthe happiness of oneself and others is the path to self-realization.
The seventh requirement of a global citizen is the ability to aim for a“self” that can balance diversity and unity. This can be done by learningfrom the construction of a bodhisattvic “self” which is based on the“larger self” (as Bodhisattva Superior Practices exemplifies). In the
Lotus SËtra, one of the abilities of a bodhisattva is to adapt to different
circumstances in order to save a particular person. For example, it issaid that Bodhisattva Wonderful Sound can take on thirty-four different
forms, and Perceiver of the World’s Sounds can take on thirty-three.
The eighth requirement of a global citizen is the ability to dedicate
their efforts in a local area or a specific field, while keeping the bigger
global picture in mind. Being at the forefront of activities is important,but doing so with an awareness of how that contributes to the whole.
The ninth requirement of a global citizen is the ability to harmonize

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the concept of co-existence as seen in the lotus sūtrathe various levels of the self. This means, dynamically managing yourethnic self, your national identity, and your awareness as a member of a
global civilization. While accumulating experiences on a local level, one
should expand and globalize the area of action and broadness of mind.
Then, the self carries out one’s vow to continue working concretely tohelp others and to contribute to humanity as a whole.
The tenth requirement of a global citizen is to continue tackling problems that face humanity. The issues symbolized by “a burning house in
the threefold world” are issues such as conflict, terrorism, nuclear armament, weapons of mass destruction, global mammonism and structural
violence. These result in situations of inequity, suppression of humanrights, refugee problems, and bioethics. To continue challenging theseissues, global citizens have to pursue inter-civilizational and inter-religious dialogue, and to expand the network of goodness in the image ofthe net of dependent origination. Through dialogues and cooperation
between civilizations and religions, people can deepen their own civilizations or cultures, while respecting the spiritual legacies created overtime from the beginning of humanity and learning the wisdom eachother. The focus of the dialogue should revolve around how to overcome
the issues that continue to perplex humanity and how to create a civilization of co-existence. The most impending questions that all religions
must try to answer are the questions of how to achieve peace withinhumankind and how to achieve symbiosis with nature.
The three major principles within the Lotus SËtra and the other teachings within it were transmitted along with other Buddhist teachings
throughout Asia and its ethnic groups, cultures and civilizations. Some
ideas underwent considerable transformation within this process of dissemination, but overall or partially, became the fabric of the region. The
spread of the Lotus SËtra for the most part was not a cause of divisionand confrontation. It took place within a context of goodness thatallowed for differences to be appreciated, and mutual assistance wasgiven in evolving and developing new cultures, ways of thinking, religions and civilizations. These took expression in the form of the copyingof manuscripts of the Lotus SËtra, translation into different languages,
philosophy, religion, ethics, morals, custom, ceremony, literature, art,architecture, politics and welfare. This process of the global acceptance,transformation and co-creation of the Lotus SËtra and other Buddhist
teachings can perhaps provide insightful wisdom and serve as a model
for a sustainable global civilization and human co-existence. In addition,
this process also contains suggestions about how to nurture the qualities
of global citizens who can give life to this new civilization.

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Finally, it is my hope that this symposium will help spur the experts
who have joined us to share with us their insights and wisdom about the
Lotus SËtra and other Buddhist teachings from a historical change
perspective.
Notes
The Lotus Sutra and Its Opening and Closing Sutras, trans. by Burton Watson(Tokyo: Soka Gakkai, 2009), p. 94.
2
Ibid., p. 66.
“…the buddhas appear in the evil worlds of the five impurities. These are the so-called
impurity of the age, impurity of desire, impurity of living beings, impurity of view, andimpurity of life span.”3
T no. 1718, 34. 53a18–19: The Words and Phrases of the Lotus Sutra.
4ZuihØ-bini [precept of adapting to local customs] from the definition in The Soka
Gakkai Dictionary of Buddhism, ed. by The English Buddhist Dictionary Committee(Tokyo: Soka Gakkai, 2002), p. 516.
“A Buddhist precept indicating that, in matters the Buddha did not expressly either permit or forbid, one may act in accordance with local custom so long as the fundamental
principles of Buddhism are not violated. The precept of adapting to local customs was
employed when Buddhism made its way to various regions that differed in culture, tradition, manners and customs, climate, and other natural and human aspects. While thisguidance does not prohibit or prescribe any specific behavior, it is described as a precept.”
5
The Lotus Sutra., p. 64.
“The buddhas, the world-honored ones, wish to open the door of buddha wisdom to allliving beings, to allow them to attain purity. That is why they appear in the world. They
wish to show the buddha wisdom to living beings, and therefore they appear in theworld. They wish to cause living beings to awaken to the buddha wisdom, and therefore
they appear in the world. They wish to induce living beings to enter the path of buddha
wisdom, and therefore they appear in the world. Shariputra, this is the one great reason
for which the buddhas appear in the world.”
6
Ibid., pp. 134–5.
“Kashyapa, it is like the plants and trees, thickets and groves, and the medicinal herbs,
widely ranging in variety, each with its own name and hue, that grow in the hills andstreams, the valleys and different soils of the major world system. Dense clouds spreadover them, covering the entire major world system and in one moment saturating it all…
Each of the trees big and small, depending upon whether it is superior, middling, or inferior in nature, receives its allotment. The rain falling from one blanket of cloud accords
with each particular species and nature, causing it to sprout and mature, to blossom andbear fruit.”
7
Ibid., p. 135.
“Though all these plants and trees grow in the same earth and are moistened by the samerain, each has its differences and particulars./Kashyapa, you should understand that thethus come one is like this. He appears in the world like a great cloud rising up. With aloud voice he penetrates to all the heavenly and human beings and the asuras of theentire world, like a great cloud spreading over the lands of the major world system.”
8
Nichiren, The Record of Orally Transmitted Teachings, translated by Burton Watson1

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the concept of co-existence as seen in the lotus sūtra(Tokyo: Soka Gakkai, 2004), p. 200.
9The Lotus Sutra, pp. 265–6.
“In all the worlds the heavenly and human beings and asuras all believe that the present
Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the placeof enlightenment not far from the city of Gaya and there attained supreme perfectenlightenment. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained buddhahood.”
10
Ibid., p. 266.
11
Ibid., p. 267.
12
Ibid., p. 252.
13
Ibid., p. 254.
14
Ibid., p. 200.
15
Nichiren, The Writings of Nichiren Daishonin, trans. and ed. by the Gosho Translation Committee (Tokyo: Soka Gakkai, 1999), pp. 851–2.
16
The Lotus Sutra, p. 308.
Author Biography
Yoichi Kawada is an advisor of the Institute of Oriental Philosophy. Born in Kagawa in
1937, he graduated from Kyoto University in 1962 and received his Ph.D. in immunology in 1968. He is also a recognized authority in Buddhist history and philosophy,
bringing the insights of Buddhism to bear on contemporary issues of bioethics, medical
and clinical practice. He has served as a director of the Institute of Oriental Philosophy.
His recent publications include Contemporary Civilization and the Lotus Sutra (2012),
The New Humanism for World Peace (2011), The Buddhist Perspective of Life and theIdea of Human Rights (2011), and Buddhist Thoughts on Symbiosis—And its Contemporary Implications (2010).