A Future without Nuclear Weapons—Thoughts from the Standpoint of Buddhist Principles of Peace—

Kyoko Oshima
Translated by Shin’ichi Hashimoto

1. IntroductionC

ontemporary peace studies define peace as “a state in which
various forms of violence are decreasing or absent.” The term “various forms of violence” includes domestic and international conflicts andthe problems that arise from discrimination or the various “gaps” created between groups. It also includes physical and verbal abuse ofindividuals such as domestic violence, bullying or other forms of
oppression. Structural violence in the form of a lack of preparedness fornatural catastrophes, or the slowness of response after a crisis can also
be counted as forms of violence. All of the above, the causes of thesevarious forms of violence have also come to be accepted within the
broad definition of the term “violence.”
In this presentation, I would like to focus on the greatest threat of violence, which is nuclear weapons, as they threaten the existence of all
human life on this planet. The first part of the presentation will focus on
the efforts being made by international society to eliminate nuclear
weapons and some critical problems that remain surrounding this issue.
The latter half of the presentation will examine points made from thestandpoint of Buddhist principles of peace by Daisaku Ikeda, Presidentof Soka Gakkai International (SGI), in his peace proposals which envision a future without nuclear weapons.

2. The Movement for Nuclear Abolition in International
Society(1) The History of Nuclear Abolition
In August 1945, the atomic bombs which were used in Hiroshima andNagasaki brought the War in the Pacific to an end. The following January, the first resolution passed by the General Assembly of the United
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Nations was a statement toward the abolishment of nuclear weapons. In
1949, the first World Congress of the Partisans of Peace was held inParis as the threat of nuclear weapons began to draw more international
attention. In the same year, the Soviet Union conducted a successful testof a nuclear weapon, and joined the United States as a nuclear state.
Amidst this background of events, the Stockholm Appeal was issued in
1950.1 In 1954, as a result of the American thermonuclear bomb test in
the Pacific Ocean, the entire crew of a Japanese fishing vessel, theDaigo Fukuryu Maru (Lucky Dragon No. 5) was exposed to radioactive
fallout, with some members losing their lives as a result. This incident
sparked a massive petition in Japan in protest to nuclear weapons,2 andmarked the beginning of an earnest anti-nuclear movement throughout
the world. It can be said that general citizens took the initiative in suchanti-nuclear campaigns.
In 1955, the Russell-Einstein Manifesto was issued, and two years
later, the first Pugwash Conference on Science and World Affairs centered on the scientists that signed the manifesto took place.3 This
international group of scientists for peace has continued to meet to discuss the abolishment of nuclear weapons from a specialist viewpointand has continued to issue proposals. In 1993, they published A
Nuclear-Weapon-Free World.
During the Cold War between the United States and the Soviet Union,
the race to develop nuclear arms was brought to a critical point in 1962
when both countries were only one step away from nuclear warfare during the Cuban Missile Crisis. Humanity faced the actual possibility ofextinction due to nuclear conflict. The following year, a partial ban on
nuclear testing was agreed upon by both the U.S. and U.S.S.R., and in
1996, the General Assembly of the United Nations adopted a resolution
for the complete ban on nuclear testing with the Comprehensive
Nuclear-Test Ban Treaty (CTBT). In addition, the Non-Proliferation
Treaty (NPT) was adopted in 1968 to limit the number of countries who
possess nuclear capability to five countries: the United States, the Soviet
Union, the United Kingdom, France and China. This agreement prohibits the possession of nuclear arms by non-nuclear countries andprohibits the selling or giving of nuclear arms from a nuclear country toa non-nuclear country. It also stipulates that non-nuclear countries must
submit to inspections of their nuclear facilities by the International
Atomic Energy Agency (IAEA). From 1995 onwards, a Review
Conference has been held every five years.
In 1996, a decision by the International Court of Justice of the United
Nations states that “the threat or use of nuclear weapons would

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generally be contrary to the rules applicable in armed conflict, and inparticular the principles and rules of humanitarian law; However,…theCourt cannot conclude definitively whether the threat or use of nuclear
weapons would be lawful or unlawful in an extreme circumstance ofself-defence, in which the very survival of a State would be at stake.”4
In January of 2007, George P. Shultz (former U.S. Secretary of State),
William J. Perry (former U.S. Secretary of Defense), Henry A. Kissinger(former U.S. Secretary of State) and Sam Nunn (former U.S. Senator)
published a commentary in the Wall Street Journal titled, A World Freeof Nuclear Weapons. Within this article, they state, “We endorse setting
the goal of a world free of nuclear weapons and working energeticallyon the actions required to achieve that goal, beginning with the measures outlined above.”5
In April of 2009, U.S. President Obama in a speech delivered in
Prague titled, A World without Nuclear Weapons, suggested a revolutionary idea about what to do with nuclear arms. Viewing the nuclear
arms as the most dangerous legacy left behind by the Cold War, hestates, “as a nuclear power, as the only nuclear power to have used anuclear weapon, the United States has a moral responsibility to act,”6and proposes lessening the role that nuclear weapons play as a part of
the U.S. security policy.
Besides the above, many NGOs are working actively throughout theworld to promote the abolition of nuclear weapons.
In Japan, the government has issued three non-nuclear principles of
not possessing, manufacturing or allowing the introduction of nuclear
weapons into Japanese territory. Other countries, cities, and other autonomous districts have declared their own non-nuclear stance and there isalso a network of the mayors of cities throughout the world who stand
together for the cause of peace.
In October of 2016, the First Committee (on Disarmament andInternational Security) of the General Assembly of the U.N. approved adraft text to request to resume discussions toward negotiations on aninternational agreement prohibiting the use or threat of use of nuclear
weapons in any circumstance.

(2) Confrontations and Contradictions Regarding Nuclear
Abolition
The issue of nuclear weapons cannot simply be solved by outlawing
their use. Strict prohibitions and regulations based on international law
are essential. Even after prohibitions are put into effect, the technology,
knowledge and information regarding nuclear arms development still

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exists. There may be states and non-state actors against members of atreaty, to possess or use nuclear arms despite any international prohibitions. Therefore, the management of materials necessary fordevelopment of a nuclear weapon would be a more serious issue andeven the restriction might be in crisis. Furthermore, while the international sentiment for the abolishment of nuclear weapons is gaining
strength as described above, there still remain critical matters. The International Court of Justice agrees that the use of nuclear weapons is nonhumanitarian, but at the same time, it defers judgement as to whether or
not the use of nuclear weapons is legal in cases where the integrity of astate comes into question. The Shultz et al. commentary suggests that aworld free of nuclear weapons cannot be created on humanitarian reasons alone, but that political and military considerations must also be
addressed. Even in Obama’s Prague speech, he states, “As long as theseweapons exist, the United States will maintain a safe, secure and effective arsenal,” indicating a contradiction that although the long-term aim
should be to reduce nuclear weapons, there is a recognized need tomaintain them as a deterrent to enemies of America.
Complete abolition of nuclear weapons is a choice that ultimately has
to be made by the state. However, as long as the world follows only the
viewpoint of the state’s security, there can be no true abolition of nuclear weapons. It is crucial that each individual and citizen rouseinternational public opinions by upholding a strong spiritual morality.

3. Nuclear Abolition, Peace Efforts and Peace Proposals by
the SGIOn September 8, 1957, Josei Toda, the Second President of the Soka
Gakkai, announced the Declaration Calling for the Abolishment of
Nuclear Weapons7 as a Buddhist practitioner amidst the ever-intensifying U.S.-Soviet arms race. 2017 marks the sixtieth anniversary of thisdeclaration.
From this starting point, the SGI’s activities for peace8 have continued
in the same spirit throughout the entire world. In terms of the anti-nuclear movement, the SGI has endeavored in many different ways at thegrass-roots level. They have collected signatures, conducted exhibitions,published written collections of atomic bomb survivors, produced DVDsin five languages and held showings, as well as hosted talks and discussions concerning this issue, all centered on the theme that nuclear
weapons are inhumane. In 2016, representatives of SGI participated in
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Security, and submitted a working paper, which is now registered as an
official document with the United Nations. The paper states, “Nuclear
weapons present an unacceptable threat to all people and States,” andcalls on the General Assembly to establish a legal framework that prohibits the use of and the abolishment of nuclear weapons.
SGI President Ikeda has submitted numerous peace proposals since
his first in 1978 titled, A Proposal for the Disarmament and Abolition of
Nuclear Weapons, which he submitted to the First Special Session on
Disarmament (SSOD-I) of the United Nations. He also wrote a proposal
for nuclear abolition on September 8, 2009 titled, Building Global
Solidarity Toward Nuclear Abolition9 reiterating the three themes statedin Toda’s declaration.
Regarding the first theme, Toda stated: “We, the citizens of the world,
have an inviolable right to live. Anyone who jeopardizes that right is adevil incarnate, a fiend, a monster.” This was a striking condemnation of
the national egotism that underlies the urge to develop and possess
nuclear weapons. With this very strong language, he sought to jolt political leaders out of their existing way of thinking and encourage a transformation in their worldview. (p. 4)
The second theme of Toda’s declaration is his assertion of the absolute inadmissibility of the use of nuclear weapons, whatever the rationale or justification. Here again, he used very strong language: “I wish
to declare that anyone who ventures to use nuclear weapons, irrespective of their nationality or whether their country is victorious or defeated, should be sentenced to death without exception.” As a Buddhist forwhom respect for life was a core principle, Toda was adamantly
opposed to the death penalty. His invocation here of capital punishment
should therefore be understood as an effort to undermine and uproot thelogic that would justify the use of nuclear weapons. (p. 5)
The third theme of Toda’s declaration is expressed figuratively withthis language: “Although a movement calling for a ban on the testing ofatomic or nuclear weapons has arisen around the world, it is my wish togo further, to attack the problem at its root. I want to expose and rip out
the claws that lie hidden in the very depths of such weapons.” My
understanding of my mentor’s declaration is that the “hidden claws”
underlying nuclear weapons represent any conception of security predicated on the suffering and sacrifice of ordinary citizens. He is urging us
to confront and extirpate such ways of thinking because, without this,no solution is possible. (p. 5)

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Ikeda re-emphasizes the fact that nuclear weapons threaten the existence of humankind, and that they are an absolute evil, as they usurp theright to live. He also reminds us of Toda’s warning not to permit the ideathat nuclear weapons are a necessary evil, and points out the faultinessof a paradigm of nuclear dependence for a state’s security as the development of nuclear weapons occurs at the great expense of many
ordinary citizens.
In addition, Ikeda states, “At the time, the Eastern and Western blocs
were engaged in a war of words directed at each other’s nuclear arsenals. Toda sought to refute the underlying fallacy of such an approach;
impartial with regard to ideology, he denounced all nuclear weapons
equally in the name of humankind.” (p. 5)
In a dialog with Joseph Rotblat, the SGI President speaks about thedeclaration saying, “In his denunciation of nuclear weapons, he also
expressed the humanistic insights that informed his perspective. He
understood nuclear weapons to be a product of man’s murderous instinct
and absolute evil.”10 The “murderous instinct” mentioned here is thesame as the “hidden claws” that Toda referred to in his declaration.
Additionally, in a dialog with Mankombu S. Swaminathan, Ikeda states,“That is why a philosophy emphasising peace and the dignity of life isof utmost importance…[Toda’s declaration arose] from the desire toprotect the right to life of all.”11 Ikeda proposes that by looking past ideology or societal structure of “the state” and understanding the issue of
nuclear armament from the perspective of “the human being,” theessence becomes clear. It is an issue centered on the right to live, andwhat is needed is a philosophy that places value on the dignity of lifeand peace.
Returning to Ikeda’s September 8, 2009 proposal, concrete steps aresuggested in order to manifest a world without nuclear weapons, andattention is also directed at the “real” enemy that prevents humankind
from ending the nuclear era once and for all. That enemy is not thenuclear weapons themselves, nor the countries that possess them, nor
the countries which developed them. The enemy which humankind must
defeat is the thinking that one’s own gain supersedes the life of anotherperson, which is the idea that allows the existence of nuclear weapons.
Hence, the abolishment of nuclear weapons is not a goal, but a transit
point on the way to true peace. The problem of nuclear weapons is thethreat to the right to live, as it has the ability to decimate a massive number of lives in a single instant. It is not enough to just uphold antinuclear slogans. Each individual needs to establish the value of the
dignity of life, and to protect the rights of other individuals and their

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lives. Only through the cultivation and expansion of such an attitude canwe establish a society that does not permit the existence of nuclear
weapons. When this happens, the true abolition of nuclear weapons willtake place.

4. Overcoming Confrontation and Contradiction:
SGI’s Principles of Peace Based on Buddhist Teachings(1) The Inner Conflict between “Neglect for Life” and “Respectfor Life”
In Toda’s declaration for the abolishment of nuclear weapons, he refers
to the use and testing of nuclear weapons saying, “I want to expose andrip out the claws that lie hidden in the very depths of such weapons.”
Ikeda offers another explanation about the “hidden claws” in his 2007
SGI Peace Proposal. He states, “Buddhism classifies the underlying
destructive impulses that give rise to such behavior as ‘the three poisons’ (Jpn: san-doku) of greed, anger and ignorance.”12 The threepoisons derive from the “fundamental darkness” that lies within thedepths of our life, and when it is expressed toward others, it manifests asanger. This anger fuels a desire to attack and destroy others, in otherwords, a feeling of superiority or wanting to win against others. In the
September 8, 2009 proposal, Ikeda describes this as, “the life state thatsees everything and everyone as the means to the fulfillment of one’s
own goals and desires.” He stresses the importance that each person recognize the fundamental darkness, egoism, greed, anger and ignorance
within oneself and to overcome and transform them into something
more positive.
In this next section, I would like to discuss some Buddhist principles
of peace, using SGI President Ikeda’s peace proposals as a guide. It is
my hope that this discussion will help introduce some hints as to how
this transformation of the heart can take place.
In a speech delivered at Harvard University titled, Mahayana
Buddhism and Twenty-first Century Civilization,13 Ikeda quotes the
Sutta-nipata, “I perceived a single, invisible arrow piercing the hearts ofthe people.”14 Ikeda interprets this “arrow” as discriminatory consciousness, in other words, the tendency to discriminate against others becauseof the working of the three poisons or arrogance. This discriminatory
consciousness lies deep within our lives and manifests from the fundamental darkness that exists there. In the 2000 SGI Peace Proposal, Ikeda
suggests, “overcoming this kind of attachment [to difference] is crucial

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to the creation of peace,”15 and in the 2013 SGI Peace Proposal he
explains, “because people’s hearts are penetrated by the unseen arrow offundamental delusion, they cannot free themselves from attachment toan egocentric worldview.”16 The fundamental delusion Ikeda refers tohere is earthly desire that arises from fundamental darkness. In 2016, inan article contributed to the religious magazine Religions, Ikeda states,“to realize the existence of the ‘invisible arrow of earthly desires’
lodged deep within our hearts and to remove it are both very difficult
tasks indeed.”17 However, he also gives hope by quoting another passage
from Shakyamuni Buddha’s Dhammapada, “All tremble at violence; life
is dear to all. Putting oneself in the place of another, one should not killnor cause another to kill.”18 This indicates that it is not impossible toremove the arrow, and that the key to do so lies in the hearts of people.

(2) Buddhist View of the Human Being
The Bodhisattva Way: A Model for Living

The transformation of the heart and human that the SGI aims toward
based on Buddhist teachings can be thought of as recognizing the “invisible arrow” within ourselves, and then working to remove it. Next, I
would like to introduce the concept of the “bodhisattva way” from Buddhist teaching as the basis for this transformation to take place.
In general, bodhisattvas are regarded as seekers of enlightenment,
engaging in Buddhist practice. A definition according to Nagarjuna in
his Treatise on the Great Perfection of Wisdom states, “a bodhisattva is
so named…because he strives to help all sentient beings attain enlightenment, because he knows the true nature of all the Dharmas, because
he follows the way leading to perfect enlightenment.”19
Mahayana Buddhism teaches that through practicing for oneself andothers, the energy of earthly desires can be transformed into Bodhi energy. By seeking to manifest the Buddha nature that lies within all life, it
becomes possible for anyone to change the three poisons of earthly
desires into Bodhi. Put another way, it can be said that by manifesting
one’s Buddha nature, earthly desires are transformed into Bodhi. This
process of transformation is what is termed the bodhisattva way in
Mahayana Buddhism. Through practicing the bodhisattva way, one canmanifest one’s innate Buddha nature, which provides the compassion
and wisdom to adhere to a life dedicated to the happiness of oneself andothers. This is the ideal practice envisioned in Mahayana Buddhism.
Bodhisattva Never Disparaging: A Model of Non-violence

One notable bodhisattva who appears in the Lotus Sutra, is Bodhisattva

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Never Disparaging. His Buddhist practice entailed reciting the following
phrase to all that he met, “I would never disparage you, for you willpractice the way and all of you will become buddhas!”20 The reason herecited this was because he was able to perceive the Buddha nature
within all people, showed deep respect and led people to manifest it.
Because the Buddha nature is inherent within all people, it is possible
for all people to show respect for all others and recognize the Buddha
within one another. In this way, as Buddhahood is manifested, fundamental darkness can be overcome, and the three poisons and arrogancearising from earthly desires can all be transformed into compassion,
non-violence, wisdom, the control of desires, and humbleness. A society
full of arrogance and discrimination transforms into one filled withhumbleness and equality. Respect for others becomes the norm, as people manifest their Buddha nature, recognize the value of the life inothers, and mutually deepen bonds of friendship. This is the model ofliving proposed by Bodhisattva Never Disparaging. This is the practiceof respecting life based on human equality as described in the Lotus
Sutra.
A Bodhisattva Never Disparaging-like way of life can be obtained byfirmly establishing non-violence as one’s code of behavior and throughcontinuous dialog with others in the spirit of utmost respect for theirlife. One can achieve transformation of the self and aid others in transforming themselves by creating an environment for that person to makea change. Peace can only come about when individuals establish a nonviolent way of life. This is the core principle of peace as taught in
Buddhism, and especially Mahayana Buddhism.

(3) Creating Peace through Individual Transformation andSocietal Change
The explanation above describes the process of how the bodhisattva way
connects to the establishment of a spirit of peace grounded in Buddhism. Then, what does a way of life based on the bodhisattva way look
like in contemporary society?
If we consider individual transformation as being a vertical axis forchange, we can consider societal change as being a horizontal axis.
When both the vertical axis of individual transformation and the horizontal axis of societal change occur simultaneously, comprehensive
revolution toward the creation of peace can be achieved. According to
the Buddhist teaching, the bodhisattva way allows individuals to practice altruism, which speeds up individual transformation and when thatchange is undertaken by many throughout society, a greater change at

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large can be realized. That is, change within individuals, will have a ripple effect, which will cause people to re-evaluate the way they deal withothers, which in turn will lead to more active engagement with theissues that face humanity as a whole. This overall change will result in
the creation of peace.

5. Conclusion
Surrounding the debate about how to create or realize peace, sometimes
the discussion focuses on whether to take an idealist approach or a realist approach. Idealists are criticized for painting such a beautiful picturethat can never be obtained, whereas realists are criticized for condoning
violence in order to achieve an end. However, at present, the issue of
how to create peace is in such a critical state, that we cannot afford to be
waging negative campaigns regarding principles or methodologies. The
issue of nuclear weapons requires a deeper level of cooperation. To
uphold an ideal does not necessarily equate to being idealistic, and taking reality into consideration does not automatically make someone arealist. It is important to take practical actions while aiming for an idealfrom the realistic point of view.
The principles of peace in Buddhism, and especially Mahayana
Buddhism, encompass the values of the different stances above mentioned. Both idealism and realism view the human being as an agent ofaction and are based on the view of the human being which the Buddhist
teaching also shows. This principle is rooted in humanism that bases thetransformation of human beings on changing society and creating peace.
This foundation of teaching can be a key for establishing a truly peaceful world free of nuclear weapons.
Postscript
The Treaty on the Prohibition of Nuclear Weapons (the Nuclear Weapon Ban
Treaty) mentioned in this text was adopted by the United Nations conference on
7 July 2017 and marks the first legally binding international agreement to comprehensively prohibit nuclear weapons. This treaty was realized with the help ofnumerous NGOs and more than 70 years of tenacious efforts made by Hibakusha (survivors of nuclear bombs).

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Notes
1
World Peace Council. 1950. Stockholm Appeal. http://www.wpc-in.org/
statements/65th-anniversary-stockholm’s-appeal (Accessed on March 16, 2017) Content
of the statement: 1) We demand the outlawing of atomic weapons as instruments of
intimidation and mass murder of peoples. We demand strict international control toenforce this measure. 2) We believe that any government which first uses atomic weapons against any other country whatsoever will be committing a crime against humanity
and should be dealt with as a war criminal. 3) We call on all men and women of good
will throughout the world to sign this appeal.
2This signature campaign was allegedly started by a homemaker from Suginami
Ward in Tokyo. Because of this, Suginami Ward is called the place of origin for the petition calling for the prohibition of thermonuclear weapons. In 1955, the first World
Conference against Atomic and Hydrogen Bombs took place in Hiroshima. It was thenthat the executive committee of the signature movement was officially taken over by theJapan Council against Atomic and Hydrogen Bombs.
3
Pugwash Conference on Science and World Affairs. 1955. The Russell-Einstein
Manifesto. https://pugwash.org/1955/07/09/statement-manifesto/ (Retrieved on March
16, 2017)
4International Court of Justice. 1996. Legality of the Threat or Use of Nuclear Weapons. http://www.icj-cij.org/docket/files/95/7497.pdf (Retrieved on March 16, 2017)p.101.
5
Shultz, G. P., W. J. Perry, H. A. Kissinger and S. Nunn. 2007. A World Free of
Nuclear Weapons. From the Hoover Institute homepage http://www.hoover.org/research/world-free-nuclear-weapons-0 (Retrieved on March 16, 2017)
6
Obama, B. 2009. Remarks by President Barack Obama in Prague as Delivered.
From the White House homepage https://obamawhitehouse.archives.gov/the-pressoffice/remarks-president-barack-obama-prague-delivered (Retrieved on March 16, 2017)7
Toda, J. 1957. Declaration Calling for the Abolishment of Nuclear Weapons. http://
www.joseitoda.org/vision/declaration (Retrieved on March 16, 2017)8
In regard to the SGI peace movement that began after Toda’s declaration, which
took place in the same year that the Pugwash Conferences on Science and World Affairs
began, Joseph Rotblat (secretary-general of the Pugwash Conferences from 1957 to1973) remarks, (trans.) “as we share a common goal, I believe the Pugwash Conferences
have advanced together with the SGI which has inherited the wish to create a world
without nuclear weapons and war started by Mr. Toda and carried on by President
Ikeda.”
9
Ikeda, D. 2009. Building Global Solidarity toward Nuclear Abolition. http://www.
sgi.org/content/files/about-us/president-ikedas-proposals/AntinuclearProposal2009
0908.pdf (Retrieved on March 16, 2017) pp. 4–5.
10
	Rotblat, J. and D. Ikeda, A Quest for Global Peace: Rotblat and Ikeda on War,
Ethics, and the Nuclear Threat. (London: I. B. Tauris & Co Ltd., 2007) p. 52.
11
Swaminathan, M. S. and D. Ikeda. Revolutions: to green the environment, to growthe human heart. (Chennai: EastWest Books (Madras) Pvt. Ltd., 2005) pp. 113–4.
12
Ikeda, D. 2007. Restoring the Human Connection: The First Step to Global Peace.
http://www.daisakuikeda.org/assets/files/pp2007.pdf (Retrieved on March 16, 2017) p. 4.
13
Ikeda, D. 1993. Mahayana Buddhism and Twenty-first Century Civilization. http://
www.daisakuikeda.org/sub/resources/works/lect/lect-04.html#sdendnote11anc(Retrieved on March 16, 2017)

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14
Anderson, D. and H. Smith. eds., Sutta-nipata 938 (London: Pali Text Society,1913). Cf. Takakusu, J. ed., Nanden DaizØkyØ, Vol. 24 (Tokyo: TaishØ ShinshË DaizØkyØ
KankØkai, 1935), p.358. Aramaki, N. trans., DaijØ Butten, Vol. 7 (Tokyo: Kodansha,
1986), p. 324.
15
Ikeda, D. 2000. Peace through Dialogue: A Time to Talk—Thoughts on a Culture ofPeace. http://www.daisakuikeda.org/assets/files/peace2000.pdf (Retrieved on March 16,2017) p. 6.
16
Ikeda. D. 2013. Compassion, Wisdom, and Courage: Building a Global Society ofPeace and Creative Coexistence. http://www.daisakuikeda.org/assets/files/peaceproposal
2013.pdf (Retrieved on March 16, 2017) p. 7.
17
Translated from the Japanese as it appears in the reprinted article, Arayuru Sai oNorikoe MinshË no Dairentai o [Creating an Expansive Network of Common People by
Overcoming All Forms of Discrimination] from the January, 2017 issue of Daisan
Bumei magazine.
18
Buddharakkhita, trans., The Dhammapada, 10:130.
19
Translated from the Japanese. The Treatise on the Great Perfection of Wisdom. In
Taisho Tripitaka, Vol. 25, p. 86
20
The Lotus Sutra and Its Opening and Closing Sutras, translated by Burton Watson,(Tokyo: Soka Gakkai, 2009) p. 312.

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Author Biography
Kyoko Oshima is a research fellow of the Institute of Oriental Philosophy. She currently
specializes in International Studies and Peace Studies. As having received Master degree
in Economics and International Studies from Meiji Gakuin University, she has written
many articles including Education for Peace to Create a World without Nuclear Weapons(2013), Creating Peace and Women in Our Global Society (2011), and “Culture ofPeace” and Philosophy of Peace in Buddhism (2007).