J/Orient/02 03.1.17 1:26 PM ページ 156

Publication of the Sanskrit Lotus Sutra Manuscripts from Cambridge
University Library (Add. 1682 and Add. 1683), Facsimile Edition

ForewordDaisaku Ikeda

W

E had thought to learn from the lessons of the twentieth century,
called by many “The Century of Conflict”, and looked forward to
the new “Century of Hope” that would bring an end to suffering andtragedy. Such, at least, were the fervent longings of many of us as wegreeted the arrival of the twenty-first century. Instead, terrorist strikes
brought with them shock and increased anxiety.
Fear over the worldwide economic recession and the spread of terrorist activities, along with the negative aspects of economic globalizationthat feed such ills and the threat posed by dire poverty, suppression ofhuman rights, and ethnic, racial and religious confrontation—the twenty-first century appears to present even greater and more complex problems than the century that preceded it, ranging from environmental
worries to out-and-out warfare.
The process of economic globalization, which seems to sweep over
us like an angry wave, can hardly be regarded as conducive to the happiness of the human race as a whole. As the world evolves into a single
gigantic area of economic competition, it is only natural to expect thatthe losers in such competition will likewise assume world-size proportions. Indeed, many nations, regions and peoples, far from losing out inthe process of economic competition, will not even have the wherewithal required to participate in such a process. The crises and malaise
brought about by such a situation will doubtless rouse nationalistic
responses in some quarters, though such responses can do nothing tosolve the problems that call them forth.
Globalization, affecting as it does so many dimensions and areas of
our lives, from those related to economic concerns, communications or
the exchange of information to those of moral values and way of life, ofcourse brings with it much that is advantageous. But in so far as it tends
156

J/Orient/02 03.1.17 1:26 PM ページ 157

FOREWORD

157

to destroy local economies and cultures and to force all into a single
mould, it has negative facets that cannot be denied. The most important
problem posed by the process of globalization is how to overcome thesenegative factors.
The key to the surmounting of these negative aspects of globalization
lies not in nationalism, it seems to me, but in cosmopolitanism. Cosmopolitanism, as pointed out by Professor Martha Nussbaum of theUniversity of Chicago means loving others while recognizing their differences. It transcends differences of race and nationality, and makes noattempt to displace other cultures. On the contrary, true cosmopolitanism encourages the growth of cultural diversity, and as it becomesincreasingly active, provides a motive force for creativity.
In this sense, the Lotus Sutra is a text deeply imbued with the spiritof cosmopolitanism. The chapter of the sutra entitled “The Bodhisattva
Never Disparaging” describes a most interesting individual known as
Bodhisattva Never Disparaging. He is called this because whatever persons he happens to encounter, he bows to them and speaks words ofpraise, saying, “I would never dare disparage you, because you are all
certain to attain Buddhahood!” Here is a true cosmopolitan, someone
who sees beyond differences. Whatever the background of the persons
he confronts, he makes no distinction, but proceeds to declare that they
and all people are capable of attaining Buddhahood.
A unifying quality that does not negate or wipe our diversity—that iswhat is needed now. And because the Lotus Sutra embodies such aquality, it has been embraced by the diverse cultures of eastern Asia andhas enjoyed the widest popularity among them. Its influence has notbeen confined to the area of religion, but has provided the soil fromwhich have sprung literary masterpieces such as The Tale of Genji andmany other outstanding works of art.
To encounter “others”, those who differ from ourselves, and at such atime to be wholly free of prejudicial attitudes or feelings of contempt—
this is the true, the ideal kind of encounter exemplified by “The Bodhisattva Never Disparaging” chapter. As we look at the history ofhumankind since the establishment of our present-day system of modern states, how often have encounters with “others” failed to live up tosuch standards? Instead, all attention has been directed to the distinction
between others and ourselves, and at times has even led to attempts,
tragic and totally unjustifiable though they are, to “cleanse” one groupfrom the very presences of “others”.
The kind of cosmopolitanism envisioned by “The Bodhisattva Never
Disparaging” chapter of the Lotus Sutra represents a path beset by greatJ/Orient/02 03.1.17 1:26 PM ページ 158

158

FOREWORD

hardship and trial. Those who embrace its ideal of absolute non-violence must be prepared to face all kinds of physical and verbal assault.
And they cannot expect those who wield power to listen to their message. Elsewhere in the Lotus Sutra, the opponents of such cosmopolitanism are described as “who will claim they are practising the true
way, despising and looking down on all humankind.” (“Encouraging
Devotion” chapter) Those who adhere to the cosmopolitan approach
have great respect for humanity and look on all living beings as worthyof the highest honour. Their enemies, on the other hand, as the Lotus
Sutra points out, “despise all humankind”.
And in the same chapter, these enemies of cosmopolitanism aredepicted as “greedy for profit and support”. In their search for gain,
they look down on others and make use of them for their own ends. But
if the process of globalization that we see advancing today should single out one particular culture or economic system and label it as “just”
or “correct”, and, in order to further its own interests, should reject allothers as “unjust” or “false”, that would serve only to unbalance theentire process. This is precisely the kind of error that the words of theLotus Sutra are warning us against.
In another chapter of the Lotus Sutra, entitled “The Parable of theMedicinal Herbs”, the Buddha describes the various plants, trees andmedicinal herbs that grow in the world, the big plants, middle-size
plants, little plants, the big trees and little trees that flourish there. And
he tells how dense clouds spread across the sky, covering the wholeearth and pouring down rain on it. Though the plants and trees differ in
species, the rain falls on all of them equally. But though the same rain
falls on all, the plants do not receive it all in the same fashion, but each,according to its individual nature, takes what it needs and produces its
own particular flower and fruit.
Thus, through this lovely parable of the trees and the rain, the Buddha expresses in literary terms both the diversity of living beings andthe equality of the Buddha’s compassion. It is not that living beingslack diversity, but simply that the Buddha does not discriminate
between one type or another. Rather he honours their differences and,setting aside all prejudicial inclinations, seeks to nourish each individual nature.
And it is because the Buddhist religion embodies this spirit of wisdom and compassion that it is capable, I believe, of acting as an avenue
for dialogue between differing cultures, religions, and value systems.
Thus, in “The Parable of the Medicinal Herbs” chapter, the Buddha
declares:

J/Orient/02 03.1.17 1:26 PM ページ 159

FOREWORD

159

I look upon all things
as being universally equal,
I have no mind to favour this or that,to love one or hate another.
I am without greed or attachment
and without limitation or hindrance.
At all times, for all things
I preach the Law equally;
as I would for a single person,that same way I do for numerous persons.

In the sutra on “Loving-kindness” of the Suttanipåta (The Group ofDiscourses), an early Buddhist text written in Pali, we find the following verses:
147. <26> whichever are seen or unseen, whichever live far or near,whether they already exist or are going to be, let all creatures be
happy-minded.
148. One man should not humiliate another; one should not despiseanyone anywhere. One should not wish another misery because ofanger or from the notion of repugnance.
149. Just as a mother would protect with her life her own son, her
only son, so one should cultivate an unbounded mind towards allbeings.
(The Group of Discourses, vol. II, p. 17, The Pali Text Society,Oxford 1995. Revised translation by K. R. Norman.)

The Buddha’s compassion, as these passages from the sutra on “Loving-kindness” and “The Bodhisattva Never Disparaging” and “TheParable of the Medicinal Herbs” chapters of the Lotus Sutra illustrate,transcends all differences and distinctions and extends to all beings. It
reaches not only those beings within sight, but those unseen as well, forall beings whatsoever are “children of the Buddha”.
It embodies a great act of memory, an act that invests the way one
ordinarily view “others”, those who differ from oneself, with a new
spiritual power. And, as the words of “The Parable of the Medicinal
Herbs” chapter make clear, this compassion aims to relieve the immediate sufferings to each individual person. As the Buddha says:
I preach the Law equally;
as I would for a single person,that same way I do for numerous persons.

J/Orient/02 03.1.17 1:26 PM ページ 160

160

FOREWORD

If someone falls down before our very eyes, then regardless of what
our religion, our race or cultural background may be, we will make an
attempt to help the person. This is the impelling reality of the situation,and it is from this reality that compassion springs.
Behind the sufferings of each individual lie various factors related tothe culture and society in which that person lives. The Lotus Sutra,
while never for a moment departing from the realities of the situation,nevertheless attempts to show how all persons, regardless of who theyare, can achieve the state of Buddhahood. It manifests a concrete loveof humanity by pointing out a splendid path to that goal.
The Lotus Sutra, which has been called “the king of the sutras”, likethe beneficent rain described in “The Parable of the Medicinal Herbs”
chapter, has spread the rain of tolerance and compassion over the landsof Asia, helping to bring forth many varieties of cultural flowering inthese areas. As we enter a new century, it is my sincere hope that thisteaching, which seeks to nourish diversity, will come to enrich theworld as a whole.
I recall with great pleasure the visit I made to the University of Cambridge in 1972, when I was welcomed by Dr Michael Loewe, dean of
the Faculty of Oriental Studies, and had a friendly talk with him there.
After that, we had dinner at the nearby University Arms Hotel, where
we exchanged views on the Cambridge tradition, discussing the university’s methods of education and questions concerning the relationshipbetween religion and education, and learning in general.
When I visited Great Britain again in 1991, I had the pleasure ofmeeting with Sir Fred Hoyle, astronomer and Honorary Fellow of St
John’s College, Cambridge, and Dr Nalin Chandra Wickramasinghe,professor in the University of Wales, Cardiff, and discussing with themmatters pertaining to life and the universe.
Cambridge University Library, with its eight hundred year history ofeminence in the world of learning, is now contributing to the Lotus
Sutra Manuscript Series by publishing these manuscripts of the Lotus
Sutra from its collection, an addition that I am confident will add greatly to the scholastic value of the series.
In closing, I would like to express my sincere thanks to Deputy
Librarian D. J. Hall, Craig Jamieson, keeper of Sanskrit manuscripts,
and all the others of Cambridge University Library who helped to makethis publication possible.
26 January 2002

J/Orient/02 03.1.17 1:26 PM ページ 161

FOREWORD

161*This article is reprinted from the Sanskrit Lotus Sutra Manuscripts fromCambridge University Library (Add. 1682 and Add. 1683), Facsimile Edition (Tokyo: Soka Gakkai, 2002).