Universal Values and the Lotus Sutra
This is a revised text of keynote lecture for “Lotus Sutra—A Message of
Peace and Harmonious Coexistence” exhibition in Kuala Lumpur,
Malaysia on February 16, 2014

Lokesh Chandra

THE Lotus Sutra is the scripture par excellence of Ekayåna (ichijØ inJapanese). It is the ultimate teaching of the Buddha in that all
sentient beings are capable of attaining Bodhi.
The rivers of the earlier yånas lead to this ocean of Ekayåna or ichijØkai. This concept is illustrated in the Lotus Sutra in the parable of thechildren trapped in a burning house whose father rescues them withpromises of various kinds of pleasing carts. Once they are safe he rewards them with a more magnificent cart. The second chapter on
expedient means says that the Buddhas employ only a single yåna topreach the dharma to all beings in all lands throughout the universe.
This doctrine is an enunciation of the universality of values.

“Nalanda is the concretisation of the Lotus Sutra”
The famous Chinese pilgrim and philosopher Hsüan-tsang (602–664)
says that King Íakråditya/Kumåragupta 1 (ruled 414–455) establishedthe Nalanda University due to his faith in the Ekayåna. The word ‘lotus’(renge) in the title of the sutra refers to lotuses blooming all overNalanda. I-tsing (Yijing/ 635–713) confirms this observation of Hsüantsang and adds that monk Råjava◊ßa from Uttaråpatha or TransGandhara region requested King Íakråditya to construct a monastic
centre at Nalanda the birthplace of Íåriputra one of the two main
disciples of Lord Buddha. This request of Råjava◊ßa has a historicbasis. The monasteries and stupas of Gandhara and Trans-Gandhara
were destroyed by the Hunas and a new academic centre was an urgent
need. The Gupta kings were in constant combat with the Hunas. The
monks of the region were their constant allies and a crucial factor forpeace to enhance prosperity. Nalanda is the concretisation of the Lotus
Sutra.
Nålika is the lotus flower and Nala is the lotus stalk. Lotus is space.
The ‘One lotus in the sky’ is the Sun or Brahman. The lotus of the heart182

universal values and the lotus sutra

183

is dwelt by the Golden Person of the Sun. The lotus is a metaphor for.
purity in the Sa myutta-nikåya. The Lotus Sutra is unique in celebrating
the lotus in its very title. The choice of salutation to the title by Nichiren
Daishonin 1（1222–1282）reflects this infinite ‘lotus wisdom’(rengechi). The Lotus Sutra has the unique privilege of being thefounding concept of future Nalanda, that became the light of Buddhism
across many countries. Lotus Sutra became the generative power ofimmense systems of Buddhism at Nalanda.

Lotus Sutra Teaches of “Light within Us”
Nichiren Daishonin triggered a new spiritual energy through this sutraand continues to inspire us in the ‘sweet dew’ of Dharma so that we canattain serenity and warm reality of life in a rationale of humanised
dedication to our fellow-beings, as well as to natural surrounds to ensure
global peace.
The Lotus Sutra is the searching of modern minds for direction andpurpose in life to fill the spiritual emptiness. Growth-mania has become
the imperative but it brings in its wake something missing. As weadvance in search of light, the words of Dr. Daisaku Ikeda come tomind:
To dispel the dark clouds in my mind
To seek a great tree unbowed by the storm
I spring from earth.

Dr. Ikeda makes it more specific in contextualising wisdom in the innermost being of sentient beings in the words of Hesse:
For the light for which you seek
Dwells within you.

The Lotus Sutra is the core philosophy of this light within us.
Dr. Ikeda reminisces the imprisonment of Mr. Toda in 1944 when heread the Lotus Sutra over and over again. Pondering over a difficult
passage, he realised that Buddha is life. He was reading the Sutra withhis whole being. He perceived that Buddha is life itself, and Buddhism
is the most profound essence endowed with infinite meaning for all.

184

universal values and the lotus sutra

Lotus Sutra Brings forth Powerful Energy for Living
All humans are endowed with life. Life is an open entity in constantexchange with matter and energy. Nichiren Daishonin says that myØ ofmyØhØ has three meanings; to open, to be perfect and to revive. TheLotus Sutra is the perfect opening. Toda told Dr. Ikeda that we achieve
nobility when we encounter problems. In his most difficult exile,
Nichiren Daishonin perceived that the Lotus Sutra is to transform theinner state of life and there is no distinction between the mind, theBuddha and human beings. It is a way of relevance, which brings forth
powerful energy for living.
The universe is identical to life, and life is identical to the universe. In
the revitalisation of life, life force will be the radiation of spirituality
along with a material order of restraint. Mr. Toda opened the door to a
‘Century of Life’ with a reverence for a non-material order, as practitioners of the Soka Gakkai hum the daimoku with eyes of challenge anddedication.
The pure-hearted women of the Soka Gakkai are a continuation of theappearance of an order of bhikshuni’s. The Lotus Sutra frequently
speaks of “good men and good women”, to indicate the equality forwomen. It is a sutra open to all people and was expounded for the true
happiness and peace of all people. Kumarajiva who transcreated theSutra into Chinese says that it is to “benefit and bring peace andhappiness to living beings in large measure”2. The members of the Soka
Gakkai are from all classes, leading a life in the secular world but
assume full responsibility. Nichiren Daishonin wrote: “when one knowsthe Lotus Sutra, one understands the meaning of all worldly affairs”3.
Nichiren Daishonin says: “one dances with joy when one comes tothe realization that the elements of the body and the mind are theWonderful Law”4. When Íåriputra understood the replacement of thethree vehicles by one vehicle, he danced with joy.
The ox-carts are offered to the children in a burning house to lurethem out. This is an allegory that the world is suffering, the white cart is
the wonderful myØhØ or dharma, and the wisdom of the Lotus Sutra
leads us to unsurpassed happiness. These great carts traverse the mosttreacherous peaks as they roam in the realm of values. Nichiren
Daishonin remarks that Kumarajiva has shortened their description in
the Chinese transcreation and he refers to the Sanskirt text for details of
their splendour which had more than 69,380 Buddhas and bodhisattavas
sitting on lotuses5. The Chinese text has 69,384 characters. So eachcharacter of the Lotus Sutra is a Buddha. Using this parable of theuniversal values and the lotus sutra

185

burning house the Buddha tries to awaken deluded beings to recognise
the burning samsara and to enliven their years with the splendid visionof the Lotus Sutra. Vasubandhu（ca. 400–450） said that this parable
refers to the folly of seeking happiness in the flaming house of thethreefold world.

Faith in the Lotus Sutra Opens our Inherent Wisdom
Dr. Ikeda points out that hearing only the parables does not contributeunderstanding. Understanding entails a transformation of one’s entire
being.
Dr. Ikeda says that the distortion of our times derive from a confusionof holistic wisdom and fragmentary knowledge. Nichiren Daishoninsays that ‘myØ’ means ‘to open’. Life is the opening of full potential andlimitless advancement. Kumarajiva titles the fourth chapter as ‘belief
and understanding’ which is continuous seeking of self-improvement.
The teaching of the Lotus Sutra is a “cluster of unsurpassed jewels”.
Everyone possesses the jewel of life, and we have to recognise it. Afterthe 1995 Hanshin Earthquake, someone said: “I realised that the mostimportant things in life are those that money cannot buy: life, air andhuman kindness”.
Dr. Ikeda cites the Spanish philosopher Gasset: “We have ideas, but
we live based on our beliefs.” Beliefs are the “vessel” of life. We aresuddenly awakened when they crumble and we find ourselves in a
desperate condition. Faith and reason have to be unified in a holisticvision. Lotus Sutra emphasises faith or belief to eliminate fundamental
darkness of ignorance. Faith opens, doubt closes. In the words ofNichiren Daishonin “This word “belief” is a sharp sword that cuts off
fundamental darkness or ignorance”6. Faith will restore the wholeness ofsociety and will help to attain the summit of true life.

Lotus Sutra Aims for “Human Flowers” in Full Bloom
The Lotus Sutra says: “A great cloud… rises up in the world and covers
it all over”7 . The great cloud represents the Buddha and his preaching
are the “Dharma Rain”. The preaching of the sutra is to benefit all
people equally, without any class or other distinctions. It is to look upon
all as universally equal, without a mind of favour or hate, greed orattachment. It is a recognition of diversity, and of treasuring the individual.
Dr. Ikeda says clearly: “The Soka Gakkai, without ever departing

186

universal values and the lotus sutra

from the individual human being, has been fighting to enable all people
to realize absolute happiness. This is a lofty endeavor that will shine
brilliantly in the annals of human history”8.
The metaphor of the cloud and the sound of thunder are the voice ofcompassion of the Buddha and the rain falling down is the loving
protection to all, that moistens the lives of people in their infinite
diversity.
The Soka Gakkai is the Dharma rain that is fast ushering in a centuryof “human flowers” in full bloom. My friends, the practitioners of theSoka Gakkai Malaysia (SGM) congregated here today, are the flavoured
rain that moistens human flowers so that each is able to bear fruit9.
Nichiren Daishonin planted the realisation of the myØhØ that each one
can develop the boundless potential of life. When we enter the Soka, wecan enjoy the storms, blizzards and withering gales of life, as well as its
spring breezes, blue skies and sunshine.

Lotus Sutra Shows the Supreme Path in LifeThe SGM is the “jewel in the robe”10 to change destiny into mission.
Life is an evanescent dew, but with the ocean of the Lotus Sutra and thegreat earth of myØhØ, it will be connected with eternity of life. Membersof the SGM have to continue to deepen their understanding of themyØhØ, while feeling happy in helping others. Their seeking and saving
are the supreme path in life.
In the chapter “The Teacher of the Law”, Íåkyamuni propounds threerules of preaching of robe, seat and room. The robe of gentleness andforbearance, the seat of the emptiness of all phenomena and room ofcompassion. It is a compassionate life-space to embrace all as equals.
Forbearance or patience generates the greatest strength. Emptiness ofphenomena means taking selfless action. In the words of Nichiren
Daishonin the world has to be a Land of Tranquil Light.
In the latest issue of SGI Graphics the message of Dr. Ikeda is:
When one makes through a night of adversity
A morning of clear and serene skies follows.
Only when one endures trials of wind and snow
Does the sun shine magnificently.11

I have followed in letter and spirit inimitable clarifications of the Lotus
Sutra by Dr. Ikeda to awaken us to the dormant but shining life inside
ourselves. The distinguished members of the SGM deserve the highest

universal values and the lotus sutra

187

appreciation in their solid efforts to pervade their world with boundlesslove. The raptures of our roots have to live in the kinetics of tomorrows.
The Soka Gakkai is the song wafting in from the dreams of centuries.
NOTES“Daishonin” in Japanese means “Great Sage” or “Great Teacher”.
The Lotus Sutra, trans. Burton Watson (New York: Columbia University Press,1993), p. 32.
3
The Writings of Nichiren Daishonin, vol. 1. (Tokyo: Soka Gakkai, 1999) , p. 376.
4
The Record of the Orally Transmitted Teachings, trans. Burton Watson (Tokyo: SokaGakkai, 2004), p. 45
5The Writings of Nichiren Daishonin, vol. 2. (Tokyo: Soka Gakkai, 2006) , p. 976.
6
The Record of the Orally Transmitted Teachings, p. 54.
7
The Lotus Sutra, p. 100.
8The Wisdom of the Lotus Sutra: A Discussion, vol. 2. (Santa Monica, CA: WorldTribune Press, 2000), p. 72.
9
The Lotus Sutra, p. 105.
10“One of the seven parables in the Lotus Sutra. It is related in the “Five HundredDisciples” (eighth) chapter by five hundred arhats to demonstrate their understanding of
the one vehicle teaching. It tells of an impoverished man who goes to visit a close
wealthy friend. Being treated to wine, he becomes drunk and falls asleep. The wealthy
friend must go out on business, but before leaving, he sews a priceless jewel into thelining of his sleeping friend’s robe. When the poor man awakens, he has no idea that hehas been given the jewel. He then sets out on a journey. To provide himself with foodand clothing, he searches with all his energy, encountering great hardship. Being always
in want, he is content with whatever little he can obtain. Later he happens to meet hisold friend, who is shocked at his poverty and shows him the jewel in the robe. The man
realizes for the first time that he possesses a priceless jewel and is overjoyed. The five
hundred arhats explain that, just as this man was ignorant of the treasure he possessed,
so the Buddha’s disciples were unaware that the Buddha had caused them to plant theseeds of an unsurpassed aspiration and were instead satisfied with provisional teachings
and a small portion of nirvana.” (from The Soka Gakkai Dictionary of Buddhism)
11
January 2014 issue of the SGI Graphic1
2