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Buddhist Cosmic Philosophy and Daisaku Ikeda’s
Concept of Peace Cosmology

Amalendu GuhaCOSMOLOGY is a metaphysical philosophical concept of understanding the nature and means as well as ways of individual objects
and conditions of the physical and meta-ideal world, their existence,
succession, sustenance, space, time, transformation, motion, magnitude,quality, force, reasonability of cognition, interaction, interrelation, interdependence, etc and extension of the same to the universe. It is a vast
concept with multilateral dimensions. It is both a science and a philosophy of attempt for gaining knowledge about the universe as a whole andits relation with its component parts or particles. When one comes down
to the cosmic concept of humankind, cosmology, then, asserts thathumankind is one and unitarily uniform. Non-violence to self can beextended as non-violence to other, while violence against other becomes
violence against self. Non-aggression and non-violence have their roots
in inner self. Self, again, may have two differentiating and distinctive
meanings. Inner Self is the humanistic realization of and within one’s
Self. Outer Self is the Self of Outer Display or Egoism. The essence of
NIRVANA, in Buddhist cosmolgy, is the dissolution of outer Self,
Image and Ego. Inner Self, here, is Peace, which is tranquil and transparent.
Buddhist Peace Philosophy and Cosmic Nirvana
Buddhism is a human religion, philosophy, ideology, civilization, culture and, finally, a set of human values. The old Buddhist texts desribe
COSMOS as flat disk, with heaven above and hell below. Here, heaven
may be described and explained as peace and hell as conflict. It can be
put as such:
Upper side: Heaven = Peace (being the result or goal)
Lower side: Hell
= Conflict (being the cause or motive)
The Lotus Sutra or Saddharmapuˆ∂ar¥kasËtra of Buddhism describesthat there is only one or single path (termed as ekayåna) to salvation or
enlightenment. Here Salvation or Nirvana is the peace. By means of160

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devices (or upåya) three paths and/or stages (which can be explained asheterogeneous ways) can be projected, as such:Arhat(saint or pure to-be): at thelevel of commonness
Pratyekabuddha
which lead to true NIRVANA (which is(enlightened-to-be):at the level of achieved when Wisdom is attained)
function /practiceBodhisattva(wise to-be, by sacrificing on
behalf of the other or others): at thehighest level

The Lotus Sutra teaches that the uniformity or the goal can beattained through heterogeneous, or diverse, or different ways. Henrik
Kern explains the essence behind Gautama Buddha’s formulating theLotus Sutra as such: “He does not teach a particular Nirvana, for eachbeing; he causes all beings to reach Complete Nirvana by means of theComplete Nirvana of the Tathagata,”1 in which, Tathagata is the Wisdom.
By Cosmic Nirvana is to be understood the Universal Nirvana or
Enlightenment. Universal Nirvana is the total and social salvation, in
which again, social is the collectivity of the individuals. Nirvana or the
Nirvanic Peace or Salvation is achieved when the stage of anåtman orabsence of self (egoism) is reached or achieved.
Cosmic peace is the Nirvanic or salvation type of enlightening peace.
From the Buddhist perception and perspective, peace in a human being
is generated through interaction of inner tendencies with external circumstances and conditions. In other words, one may find the externalities in one’s own inner-self and internalities in the externals. They are
not unchangeable entities, but both contain the contraries of each other.
Buddhism and Buddhist cosmic philosophy and Nirvanic Peace or
Peace of Salvation consists of two dimensions, namely, (i) Mahayana,
the spatial dimension and (ii) Hinayana, the temporal dimension.
Mahayana does not preach in Divine Absolutism and it does not believe
in God. Nirvana, here is not a substance embracing or underlying phenomena. Mahayana means Greater Vehicle. Nirvana or Enlightenment is
not and should not be meant as the disappearance from the earth. Itmeans the continuation in earthly life for practising and teaching detachment from greed, attraction, and involvement in ego and self-happinessand interest oriented functions, living and life. Mind has two types offunctions: (a) it produces phenomena if and when it has material andJ/Orient/03 03.10.10 10:55 AM ページ 162

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inclination-type of attachment, and (b) it leads to Nirvana or Salvation
as and when it succeeds in detaching the material and inclination typesof propensities. The first one is the meterial concept and the second oneis the meta-ideal concept. Buddhahood or the Wisdom-at-Peace can beattained through three levels:(i)Transformation or “nirmåˆakåya” level: Historical and Material
Functional Form,(ii) Usable or “saµbhogakåya” level: Celestial and Faith Performance Form, and(iii) Truth-attainment or “dharmakåya” level: Symbolization of theinner unity of the qualities leading to Wisdom-at-Peace.

The essence of the above notion of the Mahayana Buddhism implies
to the attainment of identity with the perfection type of wisdom. Mind,
for attaining such condition or state, is to suppress or detach agitation.
Hinayana is the pure-to-be way or vehicle, which founds its integral
qualities and elements on the material and psychical practices or “dhammas.” The Mahayana concept of the Nirvana or Salvation or Eternal
Peace, was much influenced and impressed by the concept of enlightenment of great many people. It adheres to Buddha’s principle of commonness-oriented casteless and classless reformist or human salvation
ideology and human philosophy of structurelessness, classlessness,castelessness, discriminationlessness and differencelessness. Hinayana
stems from Buddha Himself. In Hinayana Buddhism Arhat is interpreted as one worthy of offerings, and one having nothing more to learn(essentially meaning that he has completed his practice and learning),
one repelling the illusions of thought and desire and one getting rid of
rebirth. The Hinayana concept of Nirvana is the concept or Salvationand is the concept of reclusiveness and asceticism. Their principle ofnon-material attachment, in other words, means detachment to material
inclination. This is the metaphysics and logic of the Hinayana, which
Buddha worked for and in which his BUDDHATVA OF RATIONALHUMAN EMANCIPATION (or Wisdom of logical humanistic Nirvana
or Salvation) was achieved, as they hold. It is, again, the means for
attainment of the salvation type of peace or satisfaction-fulfillment for
the entire humankind.
Hinayana means, in literary sense, the lesser vehicle or only way
towards the Emancipation or Nirvana. Hinayana Buddhism attributed tothe emancipation with rigidity and only over the survival needs fulfillment level combined with the detachment from material and moral
attachment and over the normal or survival needs-fulfillment level.

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Mahayana centered around the total or universal salvation of mankind,based on the emancipation of both the self and others. Thus, Mahayana
emphasizes the Bodhisattva practice, the altruistic practice as the means
to attain enlightenment for oneself and help others to attain the same aswell. From the comparative points of views and perspectives, Mahayana
serves the purpose of all or the total people. The Hinayana Buddhists
modelled their behavior on Bodhisattva and for enlightenment of thosepracticing such principles and norms, not so much for others or for the
benefits of the others.
Buddhist peace philosophy is a psycho-social philosophy which tries
to diagnose the human malaise and prescribes measures for cure thatbrings out salvation type of peace from such malaise. Buddha’s suggested communal or “sa∫gha” life provides the environment and context, inwhich the malady of self or ego is completely wiped off. Sa∫gha orcommunal life provides the life of collectivity or commonness, grows
the spirit of sacrifice and enables the collective decision-making. Buddhism contends that root of suffering and human imperfection lie inthree poisons of greed, anger and ignorance. The beings are ignorant of
the transitory nature of existence and, as result, grasp after the effects orstates, believing them to be permanent. As and when the things or thestates change or cease to exist, then the beings suffer due to ignorance
and grasping. Attachment, graving and grasping to “self” as permanent,
surviving and separate entity, generate selfishness, obsessions, further
attachments, competition, hostility, violence, etc. The cure to thisvicious circle is the practice of four Sublime States: (i) loving kindness,(ii) compassion, (iii) sympathy and (iv) even-mindedness. These are to
be practiced without discrimination between friend or foe, self or other.
This is the very basis of the universal, all round, broad and cosmic
peace. Buddha’s analysis of the human conditions and their external or
expressive manifestations of greed, hate and ignorance can be regarded
as paramount. Prohibitions of the acts of violence and retaliation are thevery preambles of the Buddhist ethical practices. Considerable practiceand possession of self-discipline and control of mind through meditation, enable the attainment of the attitude of non-violence and non-retaliation.
Cosmic Nirvana can be explained as Cosmic Peace with the attainment of Buddhahood or Wisdom, through oneness of life and its environment, or non-duality of the subjective individual or “shØhØ” and theobjective surroundings or “ehØ”. In other words, the laws and principles
inherent in the cosmos, do also exist in the depth and root of one’s life.
The metaphysical explanation of this cosmologic-human relation stands

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as such: the individual human life permeates the universe or cosmos andthe universe or cosmos is inherent in the individual human life. This is
the correspondent relationship between the cosmos and the humanphysique. The entity of cosmology and cosmic life is not either, existence, or, non-existence, self or other (in the sense of non-self), it is anentity of affirmation through negations. Such relation is based on (i)temporary existence, (ii) non-substantiality and the (iii) middle way.
Nirvana and the Nirvanic Peace is the Peace Self, attained on the basisof the combination of One and Self, or, “Ji and Shin.” Cosmic peace canbe explained as the relation of inter-linkage and mutual interdependence
between a being and the universe, which generate the integrated tolerance and co-existence, the very basis of this peace of balance and stability. The Buddhist terminology Pratya-Samutpåda or Interdependent
Creation and Existence holds that there is no room or ground for nonchanged or non-changing, solid, self-propelled and non-dependent entity
or an absolute power being. This interdependent relation or PratyaSamutpada is explained as such, in the Samutta Nikåya II:
Imasmin Sati idam hoti, imass’ uppada idam uppajjati imasmin asati
idam na hoti, iassa niroddha idam nirujjati
orWhen ‘this’ exists, ‘that’ exists; when ‘this’ comes about ‘that’ comes
about; when ‘this’ does not exist, ‘that’ does not exist; when ‘this’ does
not come out, ‘that’ does not come out.

Thus, this interdependence creates tolerance and balance of regularity
and no entity is irrelevant and frightful for the other entity. This can be
regarded as the principal way of cosmic peace which is founded on theregulated tolerance and which guides the efforts for peace and cooperation. This principle of Pratya-Samutpåda encompasses all the creaturesand constitutes the logical principle of maintaining, implementing andlinking cooperation, built up on mutuality or reciprocity. There is ainter-relation between oneself and others and both are essentially, theone. The dhamma, in the sense of conduct, which is inherent in all thethings of the universe is not anything other than the regulated behaviorof cause and consequence. Apparently, the individuals and the objects
appear to be no relation to each other, but they are related to each otherlinked through the circle of cause and consequence. Such inter-linkage
conduct can be explained as such:
From the above diagram one can conclude that:(a) The universal self and the individual self, because of inter-linkage

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Diagram 1: Inter-linkage Relation Pattern between Cosmos and Particles (inForms and Contents)
Forms:

Inter-linkage and Inter-action:
Cosmos and Particles

Contents:

Upper: (or World)

Whole

Universe

Perfect

Wisdom(or Buddha)

Lower:(or Human/Object)

PartialDiverseImperfect/
Disintegrated

Multitude

relationship, constitute the One Self,(b) The Self-in-One is, thus, a Cosmic Self,(c) The Individual Living Entity is a part of the numerous Living
Entities in the Universe or Cosmos,(d) The Individual Life is a part or particle in the great stream of Cosmic Life,(e) Universal Life is the endless repeatition of death and life. A bornlife and a dying life does not make any difference in the flow orcontinuity,(f) If the Individual Self is identified with the Cosmic or Universal
Self, the life and death will or can, no longer, make a difference.
The western peace concept is the concept motivated to be an antonym of war. This is an external expression. Peace, however, cannot
be defined as the result of the absence of war or conflict. Peace should
be understood as inner peace, as the oriental concept of peace underlines, and inner peace within each individual can become the foundationof the outer or external peace for mankind and for the globe. Inner
Peace may be attained as and when every individual may attain freenessor detachment from greed, anger and folly. The real and the cosmic
value of peace may be realized only when the universal and the individual are identified and synchronized with each other. In Mahayana
Buddhism, Bodhisattva explains that one should help others cross before
one crosses himself and that the act of awakening will become smooth
while one awakens others after one is awakened. This is the social
interplay of inter-dependency, motivated to attaining the rightful awakening.
Buddhist cosmology of balance and peace consists, in nutshell, of fivedimensions and determinants, namely,

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Dimensions:a) Physical:b) Psychic-intellectual:c) Control: (Inner + Outer)d) Material Social Behavior:e) Ethical Social Behavior:

Determinants:
Needs without Greed
Thought Percepts towards Perfection
Mind + Action
Abstinence from Greed + Needsbased Consumption
Horizontal Interaction of “Self” with
“Others”

Mahayana Buddhism and Cosmic Peace
The Lotus Sutra, in Mahayana, is interpreted as the great vehicle toenlightenment. If enlightenment is interpreted as Cosmic Peace, in thesense of (i) ultimate goal, (ii) the greatest realization, through assimilation of the “self” with the “universe” and (iii) in which the supremeattainment is achieved and rests. If the goal of the Lotus Sutra of the
Mahayana is realized through the means of the Pratiya-Samutpåda of
the Hinayana, then one can see a perfect combination of the ends withmeans, ideals with material environments, or, in other words, the rational assimilation of the ideals with needed material conditions. Buddhatva or Buddhahood, in the sense of Wisdom is the much adored Cosmic
Peace. The followings are the stages for achieving Budhhatva or the
final Cosmic goal:a) learning and practice, the material condition,b) attainment of knowledge, the processing function, with means forachieving the goal, andc) attainment of Buddhatva or Wisdom, the refined or sophisticatedstate of Nirvana or Salvation.
The Prajñåpåramitå or the Perfection of Wisdom Sutras of the
Mahayana Buddhism recognizes the truth of the human existence andasserts that:(i) nothing exists in and of itself,(ii) ultimate truth of existence is ßËnyatå or emptiness, in which
emptiness or ßËnyatå is (a) non-atachment, (b) state or stage,
devoid of any permanent “own-being” and (c) non-duality.
This ßËnyatå or emptyness is the cosmic peace and it is the cosmic
wisdom which involves the cultivation of non-dual and non-multiple
insight into the basic of nature. The Wisdom Sutras of the Mahayana
can be termed as Cosmic Sutras which involve non-dual insight into thefundamental nature or non-nature. For example, dhammata or qualiti-

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ness and tathåtå or suchness are the things or stages which are without
duality and hence, emptiness. Nirvana or the cosmic peace is a transmigration towards emptiness where emptiness is the relaxed stage ofdetachment and this stage of detachment is the human fulfillment. This
emptiness is not, however, nihilism, it is a state of non-attachment proceeding towards the state of fulfillment. The Wisdom Sutras or preachings encourage and promote the feelings, attitudes, habits and practiceof non-attachment in a person. Non-attachment, in its turn, generates
Non-violence. Non-violence generates stability of mind, heart and body,by removing the maladies of irritation, anger, revenge, violence and,
finally, the state of imbalance in mind, thought and action. Non-attachment and non-violence create emptiness, but emptiness is not nihilism, it
enables the generation of the purity of mind, thought and function. Buddhatva or wisdom is infinite in the sense that it is a continuity with gradual promotion towards perfection. Buddhatva or Wisdom is, ultimately,
the peace in tranquility and such peace is the peace of non-harm andnon-attachment.
Social Peace is the very starting foundation of the Cosmic Peace.
Mahayana Buddhism motivated its development and promotion onsocial balance, or, social equality with equity. As principle and function, material charity or donation was encouraged and the abolition ofpovery was espoused, which could be considered as the very preambleof social horizontality. Slave trading and sales of liquor were, totallycondemned. Though guilties had to be punished, clemency was also
introduced as a function of forgiveness. Capital and corporate punishments of all degrees and types were forbidden. The social-spiritual
aspects and norms of the Mahayana Buddhism are motivated for removing lustre, hatred and delusion.
Japanese Buddhist Nichiren (1222–1282), the profound follower ofMahayana Buddhism, explained the logic of the practicing or functional
process of the Lotus Sutra of Buddhism, as such:— it leads to the universal salvation or cosmic nirvana and urged thenation to return to the following and practicing of this sutra,— it is transmitted through infinite succession (in the sense of
essence, purity and viability),— it ends in consciousness, in which all the spheres of realities (oraspects) are embraced (on the basis of Tendai Doctrine of “Ichinen
Sanzen”), and— it is the source and way to the Wisdom of Infinite Peace or Cosmic
Nirvana.

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Nichiren believed that the Buddhatva or Wisdom and Cosmic Peace isincorporated in the very human body and through proper practice a person can achieve fulfillment. This concept is based on “Sokushin Jobutsu.”
The insight of the Buddhist Peace Cosmology is based on the close
linkage or association of “anåtman” or selfless and “ßËnyatå” or emptiness. Both are complementary to each other in function and, whenassimilated or merged both form the unified form of detachment or“anåßakti” or non-greediness/non-lustre. The Buddhist ethics of socialbalance or social peace, an important constituent element of the Cosmic
Whole or Peace, puts much accent on the motivation and rationalized
intention of social function. It holds that the actions constituted and followed by good intentions will, by virtue of the universal or cosmic orderthat structure reality, lead to good and positive results for the individual
and the society. The contrary happens in the inverse situation. Anothersalient characteristic of the Buddhist ethics is that it links the adherence
to precept and duties with an emphasis on the rooting out of violenceand vices and cultivation as well as implantation of non-violence andvirtues. Shakyamuni or Gautama Buddha urged that the common humanbeings should follow the Middle Path (or Noble Eightfold Path), consisting of eight components like:
Moral Conduct or ß¥la:

Right Conduct
Right Speech
Right Livelihood
Right Effort

Mental Discipline or samådhi:Right Meditation
Right Remembrance

Wisdom or paññå:Right Thinking
Right View

The third refuge of Buddhism “Sa∫ghaµ Saraˆaµ Gacchåmi” or following the path of collectivity, which reflects the philosophy and meansof dependent origination of the Praticca or Pratya-Samutpåda andTheravada, in the sense that “he who protects himself protects others, he
who protects others protects himself,” is the central insights of non-selfand dependent coordination of all realities in the society. Such is theway of achieving social balance or social peace, or, in other words,
social order. If we define Buddhatva or Bodhi as the Wisdom or Cosmic
Peace, attained by Buddhi or Intuition, this Bodhi or Cosmic Peacemeans the attainment of:

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Awakenness: Use of rationality not to commit violence and harm
Enlightenness: Remain clear to the goal of Peace in Tranquility, andAwareness: Remain alert against being inflicted by the malices likeviolence, anger, greed, hatred, impurity, incorrectness,
etc.2
These are, of course, the functions in and of mind. In the Mahayana
Buddhism, mercy and compassion function as the premordial social values. These are the virtues of non-violent peace. Mercy denotes the providing of joyfulness and pleasure to others, compassion relieves othersfrom sufferings, agonies and depressions. These two aspects, in combined form, constitute an important element of humanism.
Cosmic Life and Buddhist Cosmology
Daisaku Ikeda, in his interpretation of the meaning of the Lotus Sutra or
the Great Vehicle towards Nirvana, or Salvation or Cosmic Peace, as
can be termed, unifies three truths, namely, (a) emptiness (or kË inJapanese, (b) temporary reality (or ke in Japanese), and (c) mean (orchË in Japanese), which can be regarded as the middle path.3 Here, (i)emptiness means detachment and without essence, (ii) temporary reality
is non-vacuum, but has temporary existence and (c) mean is the middle
way, the existence between the emptiness and reality. In the dimensionof space or in spatial dimension, it can be termed as (a) universe, (b)biosphere and (c) atmosphere. Logically, it can be, characterized as (i)synthesis, (ii) thesis and (iii) conthesis. In temporal dimension, it can beasserted as (a) becoming (or forthcoming), (b) having (material form)and (c) being (the stage of processing or the metaphysical condition).
Daisaku Ikeda, in his tri-dimensions, intends to mean
— the emptiness as idealism or goal,— the temporary reality as materialism, and— mean as existentialism.
The intermediary stage between materialism and idealism is existentialism. These three stages are the stages of the cosmic entity. In the Buddhist Sutra of the Infinite, the entity “self” is, neither existence nor nonexistence, neither cause nor circumstance, neither self nor other and soon. These are not simple negations, these try to explain the actuality andreality of the cosmicity of self. The repeated negations in expression of
the self and its cosmicity generate the essence of ultimate affirmation.
The philosophical meaning of Cosmic Peace may be explained on thebasis of the following three properties and three truths:

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Properties:
Property of Law (Hosshin)–
Property of Action (Ojin)
Property of Wisdom (HØshin)

Truths:Truth of Non-Substantiality (KË)
Truth of Temporary Existence (Ke)Truth of the Middle Way (ChË)

Lotus Sutra of the Mahayana Buddhism clarifies that the entire Cosmos or Universe, is one integral entity of life. Buddhist scholars explainthat the truth of non-substantiality clarifies that the entire universe is anentity of the ultimate truth, the truth of temporary existence is the microcosm of one’s own being and the truth of the Middle Way is the Law
which basically integrates both the non-substantiality and temporary
existence.4 From the point of view of Peace Cosmology, it may be
explained that the external world and the urge for peace can be combined with the inner realm of mind or inner peace, enabling them tofunction as an integrated whole.
A human body is an essential oneness or funi, which embodies (i)shiki or physical body and (ii) shin or mind. In combined entity it
becomes shikishinfuni or oneness of the physical and mental forms. If
this body, regarded as center, is extended to the universe, it permeatesthe cosmos. Therefore, human life is the bridge between (a) the earthly
existence (or life) and the cosmic entity or emptiness (infinity). Daisaku
Ikeda quotes the Japanese Mahayana Buddhist Nichiren, explaining
that;Life at each moment encompasses both body and spirit, and both selfand environment of all sentient beings in every condition of life, as wellas insentient beings—plants, sky and earth, on down to the most minuteparticles of dust.5

The totality of the above, in all the spatial, temporal and circumstantial dimensions, may be characterized as Cosmic Life. It (i) combines
body and spirit of the sentient and insentient objects, (ii) extends fromthe material form earth to the infinity of sky or cosmos, (iii) combines
the existentialist form of self and environmental circumstances, (iv)extends from each moment to infinite moment and (v) combines theminute particles of dust and the insentient realm of space.
Daisaku Ikeda explains the dialectics or unity of the contraries of (a)the earthly desires and (b) enlightenment, inherent in Buddha’s Lotus
Sutra, as such:: earthly desires are poisons, and: enlightement is the medicine.6

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These exist, simultaneously, within the human life. One is manifestative
while the other is dormant. Ongi Kuden explains it, in a better way,
when it reveals that, as and when one burns the firewood of earthly
desires, the fire of enlightenment starts glowing up. Buddhist concept of
non-permanence is the concept of continuity, because in the course andprocess of continuity the past perishes and the future emerges. This perishability is the non-permanence, in time, space and circumstances, inthe cosmic process.
Ikeda’s concept of the universe seems to be the cosmologic concept.
In the poem The Universe, he expresses this as such:
The moments of cause and effect are seen simultaneously,
The limited is pregnant with limitlessness,
The instant embraces eternity ......

Here,
(i)

the causes and effects are inherent in matter, life, space andenvironment,(ii) limited and limitlessness are combined co-existence of the particles and the whole, and/or, the extension from the base to thecosmicity, and(iii) instance or the dynamic presence starts and ends in the universal cosmicity.
The time concept of cosmos is the concept the people’s experience.
The Nichiren concept of the temporal cosmos reveals that the distinctionof the past, present and the future are the true life-moments, but thesecan be, in sensual moment of life as the present. The past, present andthe future, in Buddhism, are the three existences of the relative presents,
in the sense that(a) the past can be explained as the already-come,(b) the present can be explained as the thus-come, and(c) the future as the yet-to-come.
These three dimensions and notions are the ultimate reality of thetruth, in which each moment is, either, disappearing, or, appearing.
This reality of the truth, under the condition of dynamic stability, isBuddha or Wisdom in time dimension. This is the characteristic of thecosmic truth, in which the temporal truth is explained in such a way thateach moment is the expression in the flow of the continuity, in which,each moment and its phenomena appear and disappear. Time is onenessin time dimension of the Buddhist philosophy. The past, present and theJ/Orient/03 03.10.10 10:55 AM ページ 172

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future are the temporal dimensions of the past, present and the future,created by the flow of consciousness. But these three are without distinctions. Daisaku Ikeda characterizes such function or “Buddha’s Law” as(i) continuously flowing water, without cease, and (ii) continuosly disappearing, moment by moment. In other words, it may be explained as the
emergence and disappearance in the motion of time. He holds that the“eternity of time is fused in oneness in the present moment” and that the“divisions of past, present and future are created by the flow of consciousness.”6 This philosophical expression may also, scientifically andlogically, be explained as such:(a) continuity of time or time in motion is one, in which past disappears and the future emerges, and(b) cosmos being in motion, the cosmic truth is the truth and objectivity in dynamicity.
There exists a relationship between the inner cosmos and the outer
cosmos. The principle and functional motivation of life is inherent. In
the sense of eternity, which Daisaku Ikeda refers to, or, which can logically be said as continuity, it refers to the outer cosmos. Its inter-relation
or inter-linking pattern can be explained as such:(i) life’s moment is the dynamic stability, and(ii) eternity or the continuity is condensed in the life’s moment.
This dialectical relation, in essence, is the unity of the inner cosmos
and outer cosmos, and, the inner entity and outer extension. It is, again,
the dimension of oneness of time, which starts from the exitensionalist
moment and which extends to the continuity. This oneness is the principle, from which all things originate and to which all things return.
The essence of the Buddhist cosmology impresses us that, if andwhen a human being intends to elevate himself from the lower to thehigher or upper planes, he is to eliminate his meanness and limits andhas to become a person of depth and wisdom with great tolerance andmagnanimity. The Buddhist practice of Shakubuku, or the method ofcorrecting the erroneous views or eliminating the attachment to error orevil of the others or the people, means the elimination of evils fromheart and cultivation of virtues in heart. The meanness weakens theforce of life of the people; limits or hinders the development civilizations, cultures and values; and obscures the real and objective meaningof life. The practice of Shakubuku helps the attainment of the percept of
the cosmic universe and real meaning of man and the society.
Buddhism classifies reason or principle into four categories, namely,

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173(a) the reasons and principles of relative relations among all phenomena,(b) the reasons and principles of functions based on motivations andcauses,(c) the reasons and principles of inference, and(d) the reasons and principles inherent in all phenomena.
These reasons and principles help the understanding of the relativityof relations between the man and the cosmos, between the space and theuniverse. Daisaku Ikeda conceives as well as explains that the Japaneseterminology dØri embodies the fundamental perceptions of relationshipbetween the human being and the cosmos. In pali, Dhamma is Truth,
Reality, Law and Religion. Dhamma can again be explained as Nature,
which consists of four distinctive aspects, as explained by Ajarn Buddhadas:(i) Nature itself (Sabhåvadhamma),(ii) Law of Nature (Saccadhamma),(iii) Duty of Living Things according to Natural Law (Pa†ipattidhamma), and(iv) Result attained by performing Duty according to Natural Law(Pa†ivedadhamma).8
It contends that everything is born out of the Natural Order and everything in Dhamma is Nature. Nature is the sum total of the reality, andthere is nothing that is not Nature. Everything is produced out of Natureand by the Law of Nature. Humanity and Nature are not seperate.
Human beings and all their creations are parts of Nature. This insighthelps to overcome both (a) the personal egoism and (b) the collective as
well as structural egoism. The Nature, in the broadest sense, is the Cosmos and each human being is a part or particle of the Cosmic Truth,
Reality and Law. Buddhism expounds the concept of the real and objective manifestation of entity of all universal phenomena, especially thatof the human being’s life, as Daisaku Ikeda clarifies. The universe which
embodies life is far-sighted.
Buddhist Life and Death
Buddhism expounds that the human body is composed of the four elements like earth, water, fire and wind, which are the four types of energy
flow throughout the body. Their functions can be asserted as such:(a) Earth represents firmness and performs the function of holding the
body together,

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COSMIC PHILOSOPHY AND IKEDA’S CONCEPT(b) Water is moist and water energy serves to contain and connect all
the parts of the body, comprising the blood and other fluids of thebody,(c) Fire provides heat energy, regulate the body temperature andbrings things to maturity, and(d) Wind, i.e, air in motion, acts to enable the things to grow andbreathe.
Their harmonial function makes and keeps the body ongoing, but any
imbalance among these four elements cause mal-functioning of the bodyorgan. Daisaku Ikeda holds that the universe is also composed of thesefour elements and maintenance of harmony of these, on much larger andhigher scale, means the maintenance of the state of harmony within theuniverse.
In the humanistic ethics and philosophy greed, anger and stupidity or
ignorance play a negative or vicious role. Daisaku Ikeda defines greed as
selfish ego and is a state of mind that is without any sense of gratitude.
Greed is, again, a insatiable desire, the state of hunger and selfishness.
Anger is the expression of the uncontrollable or irrational condition oflife. Stupidity means the state of ignorance and the state of illogic or
irrationality. These cause imbalance, irregularity and discontinuity in theprocess of life.
The appearance and disappearance, emergence and extinction as wellas, birth and death are the opposing inherent phases within the processof continuity, which Nichiren, explains as the phases in eternal life. He
explains in Ongi Kuden that “our birth and death are not the birth anddeath that we experience for the first time, but the birth and death thatare forever inherent in life.”9 Its cosmic essence can be seen in Ongi
Kuden, when it is revealed that to depart means to open out in the universe. Daisaku Ikeda explains it, spiritually, as such:... departure or death is, itself, a merging of the individual life into thegreat cosmic life. Then, by virtue of myØ, the essential power of life
force of the cosmos, it is re-charged, so to speak, born into the world
anew. The interval of latency is called death.10

MyØ or the motive force which activates life, has got three senses, as
Nichiren explains: (i) to open, (ii) to be perfectly endowed and (iii) torevive. “To open” means to open the door to the universe of boundlesspotentials, expanding without limits. “Perfectly endowed” can be understood from the analogue that each entity of life in the cosmic sphere isJ/Orient/03 03.10.10 10:55 AM ページ 175

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endowed with all the properties and qualities of the cosmos itself, andthus, each constituent particle of life is the inherent part of the cosmos.
“To revive” means to return to life, in the sense that, a life which lost its
state of vital energy proceeds to another state of fundamental energy.
Therefore, the state of lost energy proceeds to another state for regaining
energy. Japanese scholar Shigeru Nanbara (1889– 1974) termed suchpassing of one state to the other state of life as human revolution.
Daisaku Ikeda elaborates its essence, in a thorough and creative way, inthe followings:
It is apparent that in the innermost depth of their beings, people long tolive a value-creating life; the unlimited creative potentials originate
within the human being himself. For this reason, man is earnestly seeking the Law which is limitless so that he can manifest this infinite creative potential.11

The “Law” here can be interpreted also as order. The Buddhist concept of life and death is an expansion of the particular to the entire cosmic universe. Buddhist cosmology holds that the living being and its
environment are inseparable and these two are one in essence. The Buddhist concept of KË is the philosophical concept of cosmicity. Everything comes into existence out of the state of kË, perishes to merge withthe state of kË. In other words, kË may be defined and explained as thereality which transcends the concept of both the existence and non-existence. KË is the space which contains the potentials to represent andmanifest the matter or energy. By coming across the appropriate external
environment, or cause, or condition, it gets activated, goes into the operative process and starts the creative function. Thus, kË contains infinite
life potentials and potency of limitless creativity, though apparently
seems to be empty space. KË is, thus, the fundamental and unique concept of the Buddhist Cosmology and Cosmicity. KËtai are the Buddhist
sutras which mean the true and clear percepts of truth (i) of the universe, on macrocosmic scale and (ii) truth of life on the same macrocosmic scale. KËtai, in essence, indicates the qualities or properties of allthings. Even, after it loses its form and shape, the fundamental qualities
and properties of kËtai continue to exist as attributes, unique to such
existence. It is dualistic in character, (a) it finds itself within a living
character and (b) is fused with the universe after it ceases to exist. When
manifesting within a living being, it becomes the propelling force ofprogress and motion, vitality and viability, and, infinite or continuing
creativity.

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Conclusion
The relation between a livng being and the cosmos can be explained,philosophically, as such: cosmic greatness is embodied in somethingsmall or some small living being, and, something small or of the smalllivng being is expanded into the cosmos.
Notes
Kern, Henrik: Saddharmapuˆ∂ar¥ka (The Lotus of the True Law), 1884, Reprinted
1965, Delhi.
2
Humphreys, Christmas: Buddhism, Penguin Books, Middlesex, U.K., 1969, p. 15.
3Jingsong, He: The Lotus Sutra and SGI President Daisaku Ikeda, The Journal of
Oriental Studies, Vol. 10, 2000, The Institute of Oriental Philosophy, Tokyo, Japan,
p. 50.
4
Ikeda, Daisaku: Buddhism and the Cosmos, Macdonald & Co., London, 1986,
pp. 39-40.
5idem, p. 63.
6idem, p. 65.
7
idem, pp. 69–70.
8
Queen Christopher S. & King Sallie B.: Engaged Buddhism, State University of
New York Press, 1996, p. 159.
9
Ikeda, Daisaku, idem, p. 209.
10
idem, p. 210.
11
idem, p. 212.
1

References
1 Guha, Amalendu: Philosophy, Science and Culture of Peace, Mahatma M.K. Gandhi
Foundation for Non-Violent Peace, Oslo, Norway, 2002.
2 Ikeda, Daisaku: A New Humanism, Weatherhill, New York, 2000.