The Contemporary Significance of Buddhism andthe Activities of Daisaku Ikeda

M. I. Vorobyova-Desyatovskaya

DURING these two days, we have listened to 13 interesting reports
which in the end did not look as separate unrelated studies but
rather amounted to a consistent whole which could be briefly defined as“Buddhism as a moral philosophical teaching, and Buddhist organizations, their role and significance in the modern world.”
If we trace the origins of Buddhism and the history of its dissemination, we will discover that as early as in the first century A.D. it crossed
the borders of India where it had initially emerged, and began to rapidly
move to the North, East, and West. The Hindustan peninsula,Afghanistan, Burma together with entire Indo-China, islands in thePacific, Central Asia, Tibet, China and Japan soon experienced the influence of the Buddhist and consequently Indian culture. In the West,
Buddha’s ideas reached as far as the area between Syr-Darya andAmu-Darya where they lost to the Arabs in the early 8th century.
Nowadays, most of the areas listed above still adhere to Buddhism,
but more than that; Buddha’s personality and teaching have appeared
attractive for both Eastern and Western Europe, and even for America.
Admittedly, in those vast spaces Buddhism has so far grasped no morethan a toehold, but presently, as before, those tiny abodes are expandedby numerous preachers. Judging upon the constantly growing interest
towards Buddhism revealed in those places, its positions and influencelook secured enough.
The question is, what makes Buddhism so attractive for the multinational world. Its preacher in Europe and America is usually not a bellshaking monk clad in yellow or red (even though they are there, too). Asa rule, a preacher is a well-educated person who represents a certain
Buddhist community and has perfect command of Buddhist literatureand teachings. The community assists everybody requiring help, both
morally and materially; it supports schools for the poor, abundant in theWest and the East alike. The thing most people cherish the most ispeace, the cessation of hostilities. As Dr. Yoichi Kawada stated in hisreport, Buddhist communities consistently promote all efforts aimed at159160

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preserving peace. In today’s troublesome world frequently shaken by
explosions and acts of terror, Buddhism certainly is a force which contributes a lot into securing a sort of lasting stability.
Let us now address Buddha’s ideas and try to understand why it wasso different from the cults of ancient Indian Gods as described in Indian
mythology and the epic “Mahabharatha.” The Gods waged incessantwars against the demons, quarreled, and were far from moral in theireveryday life. They insisted on the necessity of wars making fighting theduty of Kshatrias. The “Mahabharatha” represented them as counselors
to fighting armies; their advices resulted in total extermination of wholetribes. Bloodshed, annihilation, descriptions of super-powerful weaponry, this is what one sees while reading about the battle of Bharatha’s
descendants, with God Krishna being the chief advisor of a competing
tribe.
More than just one Sutra presents Buddha as a political advisor to
local governors. However, not a single war in his time happened with his
participation or was approved of by him. Naturally, India had to defend
itself against enemies, but Buddha’s sermons unequivocally emphasizedpolitical stability and preservation of life. I do think that the leaders ofworld powers seriously underestimate Buddhism and pay insufficientattention towards Buddhists, as that faith is an enormous moral reserve
for the peace movement. If the proceedings of our conference get published, they will certainly draw attention of politicians and politicalorganizations.
Thus striving towards peace is integral for Buddhism since its earliest
days.
Under the circumstances of social inequality among the people inhabiting India and the caste structure supported by Gods (a good example isthe popular “Bhagavadgita” included in the sixth treatise of the “Mahabharatha”), there suddenly emerged Buddha, a spiritual activist of a completely different sort who proclaimed the equality and appealed to thepeople’s sense of morality. The Buddhist community “protected by theTeaching” could be joined by representatives of all castes and socialstrata; once there, they became equal and lived moral lives.
Buddhism with its ideas of kindness, love, and respect towards
humans looks a good foundation for the modern human rights movement. Of an extreme importance is its standing in regard to problems ofmorality. It does not split people on the basis of their ethnic or racial
background; it opposes all sorts of chauvinism and violence associatedwith nationalism. In that, like in all other respects, Buddhism unites
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towards each other. At this point, one should recall Chapter XX of theLotus Sutra in which Buddha tells his disciples a parable about a Bhikshu, a Boddhisattva who used to bow to everybody he encountered, andsay, “I deeply respect you.” People laughed at the man and they called
crazy, got enraged, threw stones at him, but he nevertheless neverstopped shouting, “I deeply respect you.”
The teachings of Buddha and Christ are similar not solely because ofthe Ten Commandments, but also due to the deeds and behavior they
imply. Taken together, they become a tremendous moral force essential
for the modern world virtually pushed into WWIII by a variety ofaggressive ideologies and political movements. The dissemination of thehumanistic ideas demanded by Dr. Daisaku Ikeda is immensely important for preserving peace on the Earth. During the conference, we had achance to get acquainted with scholarly concepts of our colleagues
working at the Institute of Oriental Philosophy in Japan, which regard to
the most acute problems: Buddhism and peace, Buddhism and Christianity, Buddhism and human rights, Buddhism and feminism, all ofthem vital for the humanity.
Equally important looks the ecological situation. Air pollution, oiland other harmful substances poured into rivers and seas, indiscriminately cut forests, the natural environment for animals and birds, together, they negatively influence the health of the humans, decrease theirability to work and shorten their life span. Naturally, nothing of the sort
was known at the times when Buddha and Christ taught people to live
just, honest and noble lives. However, their words sowed somethingwhich is presently growing in the preaching of modern Buddhists andChristians; that very something helps people live in the harsh conditionsof today. In a lot of Sutras one can discover examples of care towards
the nature, the environment, and the Buddhist shrines. Here are but afew instances. The Golden Light Sutra tells a parable about Jalavahana
who saved a hundred thousand fish remaining in a dried-out pond. Hegathered 100 elephants, loaded them with water bags, and refilled thepond, but that appeared to be insufficient. The fish were also hungry andattacked their benefactor. Then he loaded the same elephants with foodsuitable for the fish and fed them. The same Sutra praised a Boddhisattva, a governor’s son, who had given his body to a hungry tigress. It had
just given birth to cubs, was completely out of strength and could commit a terrible sin of eating the little ones. Thus the Boddhisattva saved
the mother as well as her cubs. More than one Jatakas contain stories
about sagacious and witty hermits saving beautiful trees from wood-cutters.

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In the 19th century, great scholars, educators and humanists, statedthat a country disrespectful to women could in no way be called civilized. For quite some time, Buddha had not allowed women into hiscommunity either, but Ananda, Buddha’s aunt Pradjapathi, and other
women convinced him that they also wanted pure and modest life andwere worthy of enlightenment. An entire section in the “Tripitaka”
canon deals with female Buddhists, Buddha’s highly talented pupils
who proved their superiority over their brethren-monks during disputes
on philosophy. Thus the question of whether a woman could become aBuddha received a positive answer. The Lotus Sutra tells about a daughter of king Sagara who passed all stages of education in a single lifetime
and achieved enlightenment. In Japan, I happened to get acquainted witha female Buddhist community and was tremendously glad to see theirmodesty and at the same time elegance, to hear their questions
addressed to me and proving their deep knowledge of various aspects of
Buddha’s teachings.
Let us now have a look at Buddhology as a science studying Buddhist
literature and philosophy. In Russia, the financial situation does notallow it to get raised to the position it should occupy, despite the factthat it researches the objective role played by Buddhism in world history. The humanitarian value of Buddhism as a set of ideas was appreciated 100 years ago by the great Russian Buddhologist and philosopher F.I.
Shcherbatskoy; regrettably, the attitudes prevailing in Soviet Russia
never allowed him and his followers to fully develop their talent, but
good ideas are known to never disappear without a trace. Already before
the reforms of the late 1980s (the Soviet “perestroika”), a few young
scholars working at our Institute decided to continue the research initiated by Prof. Shcherbatskoy. I am speaking about E.P. Ostrovskaya andV.I. Rudoy who began working on a truly scholarly translation of andcommenting upon the “Abhidharmakosha” by Vasubandhu, the source
being a real Buddhist encyclopedia. Their study has in the course oftwenty years resulted in a shelf length of books dealing with the basic
ideas of Buddhism; some of the results they had obtained were reportedat our conference. It should be noted that, while continuing Prof.
Shcherbatskoy’s tradition, they never stopped finding and training talented scholars who would go ahead with Buddhologist studies. By now,
they have been joined by more pupils and colleagues together forming arenowned Buddhologist school based on our Institute. They provided
the ground for Safarali Shomakhmadov to write and defend his thesis;
these days, that scholar still conducts research on Buddhist written
sources. It was only today that he relayed his ideas in regard to a topic

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new for Russian Buddhology, the heritage of Nichiren, a 13th century
Japanese scholar. That researcher can well be considered the forefatherof the truly scholarly approach towards studying the Lotus Sutra whosework is still appreciated by those who study the text of that uniquesource. An almost complete manuscript containing that Sutra and written in the 7th-8th century is a treasured part of our collection; it has
been exhibited abroad on quite a few occasions, and I can certainly saythat it must be considered as the basic source for solving a lot of problems related to Buddhism and still remaining obscure. Thus, T.V.
Ermakova, an active member of the Buddhologist team working at ourInstitute, participated in this conference with a report on her analysis of
the laymen’s moral code conducted on the basis of the Lotus Sutra.
One certainly should pay due respect to the scholarly vision of A.S.
Martynov heading the Far East Department of the Institute; his life-longscholarly work concentrated on studying the history of Chinese politicalideology. He is one of the few who persistently study the teachings ofK’ung fu-tze understanding their historical role in forming both China
itself and its culture. Prof. Martynov’s report which we have heard at theconference clearly revealed the unique position of that philosophy in thehistory of humanity as such. It did not only influence Buddhism andother ideologies, but also underwent certain changes under their reciprocal influence. The importance of the K’ung fu-tze philosophy in the pastand present surely looks an important subject for scholarly research.
To a great extent Buddhism, Christianity, and K’ung fu-tze’s philosophy discussed today have appeared essential factors in the process of theso-called “humanization of humans.”
Noteworthy is yet another issue I have already briefly mentioned. Dr.
Daisaku Ikeda merits not only having suggested the theory of modern
humanism based on Buddhist sources. That theory deserves the name of
new humanism, and I believe that the reasons for that are quite sound.
Humanism is known to have emerged as a Renaissance phenomenon, as
the idea that the human beings should become the primary object of culture. Time changes, and that humanism which was proclaimed by Buddha acquires new features under new circumstances. It does not justmean decent attitude towards people anymore, but also securing goodconditions for their life, protecting the society against terrorism andwars, creating an environment in which one can study, work, and rest.
Maxim Gorky made a character of his play “The Lower Depths” say,“The word ‘man’ sounds proudly!” Dr. Daisaku Ikeda is proud of
humans seeing them as would-be Buddhas, designers of a new society
ruled by kindness and justice.

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I would like to conclude this paper with a statement that the cooperation between the Institute of Oriental Philosophy and our Institute has
proved to be a worthy scholarly project instead of a mere formality. I am
sure that such conferences can well be held on a regular basis and play
an essential role in the development of modern Buddhology. We mightprobably outline a long-term working program and follow it thus attracting the attention of the entire Orientalist community.