1. A state of quiet or tranquility: freedom from disturbance or agitation; calm; 3. General order and tranquility; freedom from riot or violence.

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1 Presentation by Rev. Masamichi Kamiya Rissho Kosei-kai of New York, An Organization for Engaged Buddhists for Buddhist/Christian Dialogue at Graymoor on Our Common Search for Peace May 13 15, 2011 at the Franciscan Friars of the Atonement INTRODUCTION Peace possesses multifaceted countenances. Some use the word to describe a mental attitude, and some use the term to show relations not only among people but also among nations. Because of the variation of the usage of the word peace, a scrutiny of its semantics is required. Peace may sometimes be interpreted as the absence of war and conflicts and as a state of non-violence. According to a dictionary, the meaning of peace is as follows: 1. A state of quiet or tranquility: freedom from disturbance or agitation; calm; repose. 2. Specifically, absence or cessation of war. 3. General order and tranquility; freedom from riot or violence. 4. A state of reconciliation after strife or enmity; peaceable or friendly relations; agreement; concord. 5. Freedom from mental agitation or anxiety. 6. Spiritual content. 1 1 Standard Dictionary of the English Language, International Edition, Vol.I, Part I (New York: 1

2 As these definitions indicate, the concept of peace comprises a wide range of meaning. The parameter of the term is very wide as well as vague and sometimes very subjective. In the process of our common search for peace, a variety of meaning of peace is to be taken into consideration. In the meantime, peace is sometimes manipulated by politics. Let me share with you an interesting example, which is concerning two statements made by Mr. Barack Obama, President of the United States. On the one hand, Mr. Obama delivered his acceptance speech for the Nobel Peace Prize at the Oslo City Hall in Norway on December 10, In his speech, while spotlighting the well-known achievements of Martin Luther King Jr. and Mahatma Gandhi, who are considered the personifications of nonviolence (a state of peace), Mr. Obama said: I cannot be guided by their [King and Gandhi] examples alone. As long as evil exists in the world, Mr. Obama stressed, The instruments of war have a role to play in preserving the peace. 2 On the other, Mr. Obama, supporting the victorious uprisings for democracy in Egypt on February 11, 2011 stated: Egyptians have inspired us, and they ve done so by putting the lie to the idea that justice is best gained through violence. For in Egypt, it was the moral force of nonviolence [italic added] not terrorism, not mindless killing but nonviolence, moral force that bent the arc of history toward justice once more.as Martin Luther King said in celebrating the birth of a new nation in Ghana while trying to perfect his own, there is something in the soul that cries out for freedom. Those were cries that came from Tahrir Square, and the entire world has taken note. 3 As this example shows, the concept of peace as well Funk & Wagnalls Company, 1960), p The White House website: whitehouse.gov/the-press-office/remarks-president-acceptance-nobel-peace-prize 3 Press Release issued on February 11, 2011 by the Office of the Press Secretary, the White House. 2

3 as the significance of justice varies from where one stands. In view of the complex issues surrounded in the term, peace, I believe that the topic of this Dialogue, Our Common Search for Peace is so significant, and I have a great expectation in this meeting. Chapter I of this paper touches upon both Johan Galtung s and Takeshi Ishida s propositions of the concept of peace. They are well known scholars of the peace research. Examination of their arguments between peace vis-à-vis culture (or civilization) may be of some interest. Next, in Chapter II, Rissho Kosei-kai to which I belong is explained. Rissho Kosei-kai claims itself as an Ekayana Buddhism aiming at bridging Theravada and Mahayana. Then, Chapter IIII briefly describes the fundamental teachings of Buddhism. In Chapter IV, the genesis of the Sutra of the Lotus Flower of the Wonderful Dharma (the Lotus Sutra), on which Rissho Kosei-kai puts its faith, is explained. This chapter clearly shows that the Lotus Sutra is a scripture for peace. Next, in Chapter V, I discuss some of the core values contained in the Lotus Sutra on which Rissho Kosei-kai puts its faith. Then Chapter VI tries to introduce some stories of the Lotus Sutra in the context of peace. Next in Chapter VII, a couple of Rissho Kosei-kai s contributions to peace are mentioned. It is truly my hope that this paper contributes one way or another to Our Common Search for Peace. I. THE CONCEPT OF PEACE ARGUED BY JOHAN GALTUNG AND TAKESHI ISHIDA 1. Johan Galtung s argument Johan Galtung, who is one of the world-known scholars of peace research, expanded and developed the concept of peace. Retaining the validity of the statement that peace is absence of violence, he explores the meaning of violence beyond a state of war. Galtung divides violence into two categories: the first is 3

4 personal violence; and the second is structural violence. He characterizes these categories: Personal violence represents change and dynamism not only ripples on waves, but waves on otherwise tranquil waters. Structural violence is silent, it does not show it is essentially static, it is the tranquil waters. In a static society, personal violence will be registered, whereas structural violence may be seen as about natural as the air around us. 4 Galtung argues that personal violence is physical and direct, and sometimes, he says that it is a means of attack. He points out, on the contrary, that structural violence is indirect and it represents inequality of distribution of power and exploitation of authority, discrimination of race and so forth. He asserts that to seek the absence of personal violence, including war is only an effort of negative peace. Then he adds that to seek the absence of structural violence is an endeavor of positive peace. He says: An extended concept of violence leads to an extended concept of peace. Just as a coin has two sides, one side being only one aspect of the coin, not the complete coin, peace also has two sides; the absence of personal violence and the absence of structural violence. 5 Considering the foregoing discussion, a conclusion may arise regarding the concept of peace. Peace lies not only in a stage of the absence of war but also in the elimination of structural violence. In other words, both negative peace and positive peace ought to be pursued in order to attain a lasting peace. 2. Takeshi Ishida s argument 4 Johan Galtung, Violence, Peace, and Peace Research, Journal of Peace Research, Vol. 6, International Peace Research Institute, ed. (Oslo: Universitets-forlaget, 1969), p Ibid., p

5 Takeshi Ishida, who is also one of the prominent scholars of the peace research, tries to deal with the concept of peace in the international context and in relation to culture (or civilization). He says that the meaning of peace varies in different cultures. 6 From the historical perspective, Ishida tries to differentiate the concept of peace in various cultural traditions and geographies. He discusses such peace concepts as shalom of the ancient Judaism, eirene of Greece, pax of Rome, ho p ing or p ing ho of China, heiwa of Japan and santi of India, all of which are translated into peace in English. After examining these words, Ishida came to conclusion that the emphases of those words were different. He drew a table 7 shown below, which will be helpful to understand his argument. Emphasis The Will of God, Prosperity Order Tranquility Culture Justice of Mind Ancient Judaism shalom Greece eirene Rome China (Japan) India pax ho p ing or p ing ho (heiwa) santi Ishida explains this table: The intention is simply to illustrate differences of emphasis. If the emphasis moves to the left, the tendency to fight for peace and possibility of taking positive action to realize justice will increase, and the dangerous tendency toward 6 Takeshi Ishida, Beyond the Traditional Concept of Peace, Journal of Peace Research, Vol. 6, International Peace Research Institute, ed. (Oslo: Universitets-forlaget, 1969), p Ibid., p

6 war for peace will arise. 8 Ishida defines that shalom is not a state of being--- on the contrary, it was a condition which people created through their own initiative. And, the realization of shalom among the people signified the conclusion of a contact 9 between people of Israel and Jehovah. Therefore, shalom does not necessarily exclude the concept of war for justice in a case where the selected people of Israel face outsiders. Eirene, according to Ishida, denotes a state, while shalom denotes relationship. 10 The emphasis was put more upon unity and order. In this context, shalom and eirene shares some conformity. Ishida then argues that the Roman concept of pax is similar to the Greek concept of eirene, in that it denoted a state. 11 Pax was often regarded not only as a state of good order but also as a tranquil state of mind. But, in the Pax Romana, it was undeniable that an order was achieved by conquest. Ishida believes that ho p ing or p ing ho of China as well as heiwa of Japan is in the same context of pax of Rome. He says that ho p ing (peace) includes political order and points out: Political order, was usually called ho p ing. 12 Heiwa, Ishida says, is apt to be understood as an adaptation to social order as in Confucian ethics, because it is closely related to harmony, but it also implies a tranquil state of mind. 13 In short, ho p ing (p ing ho) and heiwa comprise the meaning of both social and political order, and a tranquil state of mind, as the concept of pax did. 8 Takeshi Ishida, Beyond the Traditional Concept of Peace, Journal of Peace Research, Vol. 6, International Peace Research Institute, ed., pp Ibid., p Ibid., p Ibid. 12 Ibid., p Ibid., p

7 Santi means a well-ordered state of mind. The characteristic is that santi has nothing to do with political conditions. Ishida says that the concept of santi was regarded only as tranquility of mind, completely separated from all political relations. 14 After examining Ishida s proposition, it is generally said that the concept of peace based upon the Occidental civilization does not necessarily exclude a possibility of violence as well as war. On the other hand, it is also concluded that the concept of peace based upon the Oriental civilization, exclude the possibility of violence and war. How does this Dialogue respond to Ishida s argument? Johan Galtung s argument based upon Ishida s Again, Johan Galtung, developing Ishida s argument, more clearly explains why there is a possibility of war in the western concept of peace. He raises the in-group and out-group hypothesis. Galtung emphasizes that the westerners will tend to make a very clear distinction between in-group and out-group. One might describe this distinction as the one between us and them. Then Galtung argues that people in the West will tend to be universalizing, encompassing the whole universe, which they only know. 15 This unilateral universalism, excluding others, Galtung points out, brings about another characteristic of the western civilization; that is universalism with the center of the West. Without knowing the existence of other civilizations, the westerners took it for granted that their civilization was second to none. This one-sided image may be called the relations of center-periphery. Such philosophers as Dante Alighieri, William Penn, Jeremy Bentham and Immanuel Kant have advocated and developed this concept of universalism centered by the western civilization. 14 Takeshi Ishida, Beyond the Traditional Concept of Peace, Journal of Peace Research, Vol. 6, International Peace Research Institute, ed., p Johan Galtung, Social Cosmology and Concept of Peace, Journal of Peace Research, Vol. 18, International Peace Research Institute ed., (Oslo: Universitets-forlaget, 1981), p

8 Galtung further asserts his proposition in such a way as Ishida did. In the Hebrew tradition, for example, Jehovah is God only for people of Israel. In other words, he points out: Jehve[or Jehovah] becomes a tribal god, not a universal god in the standard western sense. Thus He becomes very exclusive, and His people [are] very much a close people, capable of administering peace into others 16 In the Islamic tradition, Galtung asserts that Islam seems to be very typical of the general western pattern, with a clear dichotomy of the world in two abodes or houses, the dar-al-islam (the House of Islam, the house of peace) and the dar-al-harb, the house of war. 17 Therefore, people of Islam, i.e., people of in-group, might fight or conquer people of heathen, i.e., people of out-group, for justice and prosperity. In the Greek tradition, Galtung draws the same picture of the in-group and out-group proposition: By and large the picture here seems clear, eirene ( peace ) is an in-group relation as is also homonoia ( harmony ). It should apply to the household, to the village, to the city-state--- and the maximum extension, a very audacious one, would be to all Greeks. 18 Again, how does this Dialogue respond to Johan Galtung and Takeshi Ishida s provocative arguments? Scrutiny of their arguments ought to be done from people of religions in this Dialogue session. II. RISSHO KOSEI-KAI 16 Johan Galtung, Social Cosmology and Concept of Peace, Journal of Peace Research, Vol. 18, International Peace Research Institute ed., p Ibid., p Ibid. 8

9 Rissho Kosei-kai (RK), a non-monastic and an engaged Buddhist Organization with the headquarters in Japan, was founded in 1938 by Nikkyo Niwano ( ) and Myoko Naganuma ( ). The RK members are ordinary women and men who have their faith in Buddhism, particularly in the Sutra of the Lotus Flower of the Wonderful Dharma (the Lotus Sutra). They strive to enrich their spirituality by making use of the teachings of the Lotus Sutra in their daily lives. The name of RK symbolizes its mission. Rissho means to be based upon the Buddha Dharma. Ko of Kosei signifies the honest and sincere exchange of thoughts and experiences among fellow believers and with people in society, out of which mutual understanding and communal harmony are to be formulated. Sei stands for the perfection of personality and the attainment of the world peace in the global context. Kai means a community where people are so committed to achieving the objectives mentioned above. In short, the RK is a community of fellow believers of the Buddha Dharma, visually displayed in the Lotus Sutra, who strive to achieve their personality, namely the attainment of buddhahood (or Buddha nature), while making humble contribution to the realization of a peaceful world through the bodhisattva way. Peace, with which the RK members are so concerned, is in fact an important element in a wide spectrum of their disciplines. Honestly aiming at the world peace, our members, claimed to be 2.15 million member households in more than 280 churches throughout Japan as well as overseas in the US, more than 20 churches and centers are located in the States of Hawaii, California, Washington, Texas, Oklahoma, Illinois and New York, are very active both a local communities and the international level in sharing their faith, promoting interfaith cooperation and peace activities. The Members Vow of RK illustrates their commitment to peace. It reads: 9

10 We members of Rissho Kosei-kai Take refuge in the Eternal Buddha Shakyamuni And recognize in Buddhism a true way of liberation, Under the guidance of our revered Founder Nikkyo Niwano. In the spirit of lay Buddhists, We vow to perfect ourselves through personal discipline and leading others And by improving our knowledge and practice of the faith, And we pledge ourselves to follow the bodhisattva way To bring peace to our families, communities, and countries and to the world. In comparison with the traditional Buddhist denominations, which put value in a monastic life, the RK holds three specific characteristics. First, it is a Buddhist organization, where its members believe that their faith in the Lotus Sutra was directly inherited from Shakyamuni Buddha. Though it is true that the RK has a high regard for such noteworthy monks as T ien-tai, Nichiren and others because of their superb achievements, it intends to trace our lineage of the Dharma to Shakyamuni Buddha himself. In the spirit and teachings of Shakyamuni, who was born in the northern India (the present day Nepal), Rev. Nikkyo Niwano, Founder of Rissho Kosei-kai, discerned the principle of peace and liberation and established the RK on that basis. Second, the RK emphasizes the practical application of Buddhism. However worthy doctrines may intrinsically be, they are of little value unless people adopt these teachings in their daily lives. Buddhism is not a mere philosophy or an object of academic scrutiny. It is rather a vigorous religion for humanity. Therefore, the RK members, who are ordinary citizens in their respective communities, make use of Shakyamuni s teachings in their daily lives for the wellbeing and happiness of ever sentient and insentient beings, while making in some way or another their contribution to the world peace. 10

11 Third, the RK has actively been engaged in interfaith dialogue and cooperation with other religions worldwide, and in a wide range of peace activities in association with some governments, international organizations, i.e., the United Nations, non-governmental organizations (NGOs) both big and small, and prominent individuals representing civil society. One of the important tools, by which the RK can make a tangible contribution to peace in various parts of the world, is Donate-A-Meal Campaign, which will be elaborated later in this paper. III. FUNDAMENTAL TEACHINGS OF BUDDHISM Buddhism, especially the Lotus Sutra, casts a new light on the meaning of peace, which in a sense, transcends the idea of peace found in the West. In this Chapter, I wish to share two fundamental teachings which the Buddha left for humanity. The first is Independent Origination. The Buddha states that anything arises from the encounter between a cause and a condition. When a cause meets a condition, an outcome emerges. Therefore, if a cause changes, an outcome changes accordingly. And even though the cause is the same, an outcome changes if a condition changes. Therefore, we Buddhists believe that nothing occurs in our world by chance. Everything is brought about in Interdependent Origination. The teaching eloquently tells us therefore that it is each person who can live one s life positively as long as the person tries to be either a good cause or a good condition, which resulted in a good occurrence. The other teaching is Three Marks of the Dharma. The Buddha asserted that all things are impermanent. In other words, everything is constantly changing. And, he said that Nothing has an ego, meaning that everything is interconnected. Then the Buddha said that if you fully understand the two illustrated above, namely change and interconnectedness, you can attain tranquility in your mind and create an amicable relationship with others. Both Interdependent Origination 11

12 and Three Marks of the Dharma illuminate how this world functions. And these are key components to create peace. Praising the role of Buddhism in terms of contributing to the realization of peace, Dr. Kogen Mizuno, a prominent scholar of Buddhism, once wrote: Shakyamuni is ranked as one of the four great sages of the world, together with Socrates, Jesus Christ, and Confucius. Buddhism itself ranks with Islam and Christianity as one of world s three great religions. People of learning and culture in both the East and the West agree that,.. Shakyamuni had the most harmonious and outstanding personality. Furthermore, cultural leaders throughout the world insist that, in terms of rationality and of inspiring peace and a spirit of generosity, either Buddhism or something similar to it is the ideal kind of religion for the future of all mankind. 19 Bearing the two teachings mentioned above in our mind, I wish to share with you an interesting reflection, which was exercised by Rev. Nichiko Niwano, President of Rissho Kosei-kai. As you all remember, the war against Iraq took place on March 20, 2003 after the in In fact, the recent US military operation of killing Osama bin Laden ordered by President Obama in a city of Pakistan remind us of the genesis of the war against terrorism. Witnessing that the war broke out, Nikkyo Niwano stated that no human beings, who innately possess greed, anger and ignorance, can be perfect and that therefore they have to be humble enough to reflect their thoughts and behaviors. In other words, it is not always the case in any relations that what they think is right and just. He further said that because we are interconnected, we might be a part of someone s wrong doing as well. This thorough reflection may be the starting point 19 Kogen Mizuno, The Beginning of Buddhism, trans. Richard L. Gage (Tokyo: Kosei Publishing Company, 1980), p.x. 12

13 of rapprochement among adversaries. 20 IV. THE GENESIS OF THE LOTUS SUTRA Because of the Shakyamuni Buddha s efforts in his life time, the most of his disciples were able to understand the Dharma, his teachings. However, the Buddha s liberal attitudes caused his disciples to face difficulties when Shakyamuni passed away (483, B.C.) The Buddha left no word to how to manage his community. Therefore, his disciples formed groups and observed the Buddha s teachings as they understood them. As time passed, though, differences of understanding the Buddha s teachings began to be divided further among different groups and in different regions. As a result of this process of division in the Buddha s followers, two main streams of Buddhism came into existence: they are Theravada Buddhism and Mahayana Buddhism. The Lotus Sutra emerged in these circumstances of divisions and fractions about 500 and 600 hundred years after Shakyamuni s demise. Nikkyo Niwano says: only in the Lotus Sutra was the fundamental spirit of all Shakyamuni s teachings during his active life clearly expressed for the first time; in this sutra the important sprit of all his teachings has been unified and described in easily understood terms. On other words, in the Lotus Sutra[,] the essentials of Buddhism, the very core of Shakyamuni s teachings, are explained exhaustively in simple yet powerful words Kosei Newspapers, March 25, Nikkyo Niwano, Buddhism for Today, trans. Kojiro Miyasaka (Tokyo: Kosei Publishing Company, 1983), p. xviii. 13

14 Dr. Gene Reeves, a well-know translator of the Lotus Sutra, writes in his recent book titled The Stories of the Lotus Sutra : Throughout the Dharma Flower Sutra [the Lotus Sutra] two things are affirmed: 1) that the Sutra is continuous with what was taught and done in the early years of the Buddha s ministry, and 2) that something new is happening. This is generally true of Mahayana sutras. They both affirm a continuity with older Buddhist traditions and claim that in Mahayana something new has emerged. 22 I believe that the Lotus Sutra is a bridge maker between Theravada and Mahayana, and that s why Rissho Kosei-kai, which believes in the Sutra, claims that it is an Ekayana Buddhist organization. Saying that [i]ndeed, the Lotus Sutra is the teaching of human respect, self-perfection, and peace, Nikkyo Niwano believed that people have to establish a better life for the sake of themselves, their families, societies and the entire world by following the teachings of the Lotus Sutra. 23 V. SOME OF THE CORE VALUES CONTAINED IN THE LOTUS SUTRA Theravada Buddhism and Mahayana Buddhism are quite distinctive each other. In order to illustrate the characteristics of Mahayana Buddhism in comparison with Theravada Buddhism, I would like to mention several of the core values contained in the Lotus Sutra. First, the Buddha is not only a historical person, but also he is a personification of the Dharma, who exists from the unforeseeable past to the unforeseeable future. This Buddha is called the Eternal Buddha. And the Eternal Buddha always blesses 22 Gene Reeves, The Stories of the Lotus Sutra, (Boston: Wisdom Publications, 2010, p Nikkyo Niwano, Buddhism for Today, p. xvii. 14

15 all lives in the universe at any time and any place. Reeves says: Some might think of the Buddha as being extremely distant and different from ourselves the Buddha is very close to us, concerned about us, affected by us. 24 Second, the Dharma (the Buddha s teachings) does not necessarily require academism. Reeves points out that the teachings of the Buddha are not mere doctrines; instead, they were very pragmatic guidelines for people, giving them tools to transform their lives and urge them to live affirmatively. Third, the role of the Dharma teachers, who earnestly propagate the Buddha s messages, is stressed. Reeves states that the Dharma teachers is crucially important to the achievement of the Buddha s wishes. In particular, he writes: even a Buddha needs help especially the help of bodhisattvas. 25 The term of bodhisattvas is the synonym of the Dharma teachers. Fourth, practice for oneself and for others is stressed in the Lotus Sutra. Those, who practice the Buddha s teachings in their daily lives not only for benefits of themselves but also benefits of others, are called bodhisattvas. Reeves says: Doing good in the Dharma Flower Sutra [the Lotus Sutra] means doing the good of all, including oneself. 26 Lastly, the Buddha emphasizes in the Lotus Sutra that people have to walk the Way, which the Buddha has shown for humanity in this world, not in another world in one s next life. Reeves stresses: from the perspective of the Dharma Flower Sutra [the Lotus Sutra] what is most important is not finally the miraculous actions of the gods and heavenly bodhisattvas and buddhas, but the everyday actions of the people of this world. [Underline added] Gene Reeves, The Stories of the Lotus Sutra, p Ibid., p Ibid., p Ibid., p

16 VI. THE LOTUS SUTRA AS THE TEACHING OF PEACE 1. Non-violence The Chapter 12 of the Lotus Sutra titled Devadatta, encompasses an important lesson, which is a principle of non-violence. Devadatta was a cousin and one of disciples of Shakyamuni Buddha and tried to kill Shakyamuni. In spite of Devadatta s wrong doing, Shakyamuni proclaimed that even Devadatta could attain buddhahood in the future. This parable illustrates that tolerance and generosity are indispensable factors for an amicable relation and for peace. Comparing evil deeds of Devadatta with benevolence of Shakyamuni, some lessons of non-violence in the Lotus Sutra are found. First, people must not return hatred to hatred. This lesson seems to be similar to a Christian phrase that if you are slapped on one cheek, turns the other too. Shakyamuni Buddha never had a feeling of hatred toward Devadatta, who had attempted killing him. The Buddha, instead, thanked Devadatta for the friendly relationship in the past. 28 The second lesson manifested in the story of Devadatta is that what should be regretted is not so much individuals as evil deeds. In this connection, dignity of human beings is indivisible and trust in them is unequivocal. The third lesson is that even evil men will attain their buddhahood. In other words, every person intrinsically possesses a good nature. In the Chapter 13 of the Lotus Sutra, titled Exhortation to Hold Firm, another teaching of non-violence is illustrated. At the end of the Chapter, some disciples of the Buddha pledged that they would endure hardship non-violently and preach the Dharma actively, even if they would face harsh and difficult experiences to keep and propagate the Dharma. Their endurance for the Buddha and the Dharma will enable the disciples to dispense with any evil deeds Gene Reeves, The Lotus Sutra, (Boston: Wisdom Publications, 2008), p Bunno Kato trans., The Sutra of the Lotus Flower of the Wonderful Law, The Threefold Lotus Sutra, (Tokyo: Kosei Publishing Company, 1975) p

17 The Lotus Sutra manifests another aspect of non-violence in the Chapter 20, which named Bodhisattva Never Disrespectful. There are significant lessons in the story of Bodhisattva Never Disrespectful. The first lesson is that it is very important to recognize buddha-nature of all people, which exists innately in everyone. The second lesson is the fact that Never Disrespectful did escape from attacks, to which he was subjected, when people used violence against him by throwing stones and hitting him with sticks, so that he could avoid physical violence. Third important lesson is that the Bodhisattva never renounced the Dharma, even in the midst of fierce attacks. This indicates the distinction between cowardice and genuine courage. 2. Fundamental equality of all Another fundamental element of the teachings of the Lotus Sutra is the absolute equality of all existences in the world. This equality applies not only to human beings but also other beings as well. Under this axiom, therefore, there is no room for racial discrimination, differences between the superior and the inferior, and the gap between rich and the poor, as far as the significance of life is concerned. The parable of the Poor Son, shown in the Chapter 4, Faith and Understanding, describes the value of equality in all life. The story of this parable is as follows. There was a man who ran away from his father in his youth. A time passed, he became poorer. For fifty years, he wandered from place to place. The father of the run-away son searched for his son all over the country, providing no results. Although worried about his son, the father settled himself in a castle and became prosperous. Wondering through village after village, the son eventually reached a gorgeous castle, where he saw a noble man who looked like a king. The poor man felt uneasy and ran away after glancing at the authoritative figure fearing that he would be imprisoned. Even though, the son did not recognize his father, the father, always thinking 17

18 and worrying about his son, immediately recognized the poor man as his son. The father instantly sent his subordinates to follow him and bring his son back. Surprised and frightened, the son thought that he was about to be captured by these men. Seeing this from a distance, the father allowed the poor man to leave. A few days later, the father sent two men who were poorly dressed and humble in appearance to the poor man and ordered them to offer his son a suitable job in his castle. The son accepted the job and at last came to the castle. Sometime later, the rich man putting on dirty clothes to camouflage his decent appearance approached his son and became friendly. After getting close to each other and offering security of living with him, the father said to the poor man that they would treat the poor man as his forgotten son. The poor son, although rejoicing, still thought of himself as a poor and humble man. Then, the poor son continued to work in the castle for twenty years. The more time passed, the more the son grew confidence. At the time when the son became fully confident of himself, the father confessed that the poor man was his real son and all wealth that the rich man possessed belonged to his son. For the first time, the poor son realized his real identity. A lesson contained in this parable is twofold: firstly, everybody has buddha-nature; and secondly, everybody and everything has a possibility to develop its nature up to perfection. The fact that non-living things as well as humankind can attain their buddhahood is stated in the Parable of Medicinal Plants, the Chapter of 5 of the Lotus Sutra. In this parable, Shakyamuni Buddha revealed to all living beings the wisdom of perfect knowledge. He proclaims:, there are growing plants, trees, thickets, forests, and medical herbs of various and numerous kinds, with names and colors all different. A dense cloud, spreading over the everywhere, pours down [its rain] equally at the same time. 18

19 Its moisture universally fertilizes the plants, trees, thickets, forests, and medical herbs, From the rain of the one cloud [each existence] according to the nature of its kind acquires its development, opening its blossoms and bearing its fruits. 30 Referring to the equality manifested in this parable, Nikkyo Niwano says that we find a thoroughgoing compassion based on a comprehensive view of equality not seen in any other religion and that this is the teachings that holds human beings should not long only for the attainment of her or his own buddhahood (or happiness) but also that of all livings in the universe. In the Chapter 12 titled Devadatta, Shakyamuni Buddha made clear the meaning of equality in a more practical way in human society. Declaring that women may also be buddhas. Shakyamuni emphasized that there was no sexual distinction. Although a woman was considered being intrinsically sinful and could not become a Buddha at the Shakyamuni s days, the Lotus Sutra has proclaimed that all human beings are equal. Being impressed by this proclamation, Nikkyo Niwano said: [M]ore than two thousand years before the French Revolution, that is to say the genesis of democracy, Shakyamuni Buddha had preached human equality, although the meaning of equality as preached by him was far more profound than that of equality in modern times. 31 I strongly believe that now is the time for Buddhists to disseminate a Buddhist philosophy of absolute equality displayed in the Lotus Sutra throughout the world, regardless of differences in ideology, culture, nationality or standard of living. This endeavor is one way of our common search for peace. 30 Bunno Kato trans., The Threefold Lotus Sutra, pp Nikkyo Niwano, Buddhism for Today, p

20 3. Manifestation of ideal peace The concept of peace is analyzed into two forms, negative and positive peace, which has articulated by Dr. Johan Galtung earlier. In the Lotus Sutra too, there are two kinds of manifestation of peace. Nikkyo Niwano points out that the Chapter 7, which contains the Parable of the Magic City, clearly teaches that a temporary peace is a negative kind of peace and that a lasting peace is a peace of positive creation and harmony. 32 The parable is summarized as follows. In a far distance, there was a region where people could hardly reside and through which a perilous and steep road ran. Then, a group of people, while having a difficult time, passed through the road to the Palace of Jewels. The group was led by a guide, wise and astute, who knows the perilous road very well. And he knows passable and closed sections. Although the able guide could manage the group for a while, some people in the group, who were impatient and tired, started complaining about the conditions and said that they were too exhausted and afraid to continue the trip. Because the travelers thought the road before them stretched far, they wanted to go back. The guide, however, felt pity for those people because great treasures were within their reach. Knowing their fatigue and impatience, therefore, the able guide mysteriously created a city in the midst of the steep road and told the group that they could enter the city and rest as much as they wished. Thereupon, the exhausted company greatly rejoiced and took enough rest in the magic city. Then, the guide made the magic city disappear after the travelers were refreshed. Then, he said that they should continue their trip because of the Palace of Jewels near. The city was an elusive one which the guide created for the group members to rest in. Finally, thanks to the guide, the group arrived at the 32 Nikkyo Niwano, A Buddhist Approach to Peace, trans. Masuo Nezu (Tokyo: Kosei Publishing Company, 1980), p

21 Palace of Jewels. It is without doubt that the temporary peace, in Galtung s term the absence of war, is indispensable for peace. But, a lasting peace, namely the absence of structural violence, is what human beings should long for. Nikkyo Niwano believes that the reformation of people s mind by religion is the way to realize the positive peace. In the Chapter 21, Ten Divine Powers of the Tathagatas (Buddhas), are revealed in various ways of describing divine powers of the Buddha. Among the lesson drawn from the Buddha s Ten Divine Powers illustrated in that Chapter, I wish to single out the followings. First, all humanity as well as other creatures will ultimately be able to achieve their awakening. Whatever religions they may believe in, they will be able to perfect their buddhahood. Second, even though the current world is in the midst of problems and conflicts, it will become the most peaceful land in the universe, when all beings realize the Life-force of the universe (the Dharma). Despite the fact that there are such major religions in the world as Buddhism, Christianity, Islam, Hinduism, Judaism and others, Nikkyo Niwano believes that the teachings of all genuine religions stemmed intrinsically from the only truth of the universe or something absolute. He says: When seeking the origin of this great universe, we come to see the one and only energy. This energy functions variously and creates all things and all phenomena. Therefore, Buddhism calls this fundamental life force as the Buddha and Christianity calls it as God, Judaism as Yahweh, Islam as Allah. Accordingly, it can be said that the great, original object of all faiths is one. 33 It is from this belief that Nikkyo Niwano advocated the necessity of interfaith cooperation for the realization of the world peace. This oneness of religions is an 33 Nikkyo Niwano, A Buddhist Approach to Peace, p

22 indispensable principle for achieving peace in the world, he asserts. Third, a time will ultimately come for humanity to understand one another fully and take refuge in the Buddha, which means universally to be Something Great. Fourth, actions of all the peoples in the world will be accorded with the teachings of the Buddha. Those descriptions of the future stages of peace, manifested in the Chapter 21 of the Lotus Sutra, are the backdrop, which are born at the heart of the RK members for their sincere commitment to the realization of peace. VII. RISSHO KOSEI-KAI S PEACE ACTIVITIES 1. Interfaith dialogue and cooperation As has been pointed out, the RK members are very committed to and concerned with peace issues, and their commitment to peace stems from the teachings of the Lotus Sutra. It is not wrong to say that they are so committed to peace because the Lotus Sutra urges them to do so. Nikkyo Niwano s conviction that interfaith cooperation has to be a tool for contributing to the world peace was nurtured by two specific encounters of his with two great religious leaders. First, in March, 1965, Niwano was invited by the Pope Paul VI to attend as a special guest a session of the Second Vatican Council. And on the very next day of the meeting, Niwano had a private audience with the Pope. Niwano started his conversation saying that he was deeply impressed by attending the Council. The Pope replied to Niwano that her heartedly welcomed Niwano and that he was interested in Japan. Then, shaking Niwano s hands, the Pope said: I know what you are doing for interfaith cooperation. It is very wonderful. Please continue to promote such a wonderful movement. 34 He also told Niwano that the Vatican s policy toward non-christian religions is changing for the better. Remembering this meeting, Niwano said: My heart was warm as I 34 Nikkyo Niwano, A Buddhist Approach to Peace, p

23 realized that the true meaning of religious cooperation can be seen in mutual prayers among all people of faith. The Buddhist must pray for the Christian, and the Christian for the Buddhist. 35 The second was Niwano s encounter with Dr. Dana M. Greeley, who was the President of the Unitarian Universalists Association. (UUA) The UUA has been promoting various interreligious conferences and meetings since 1960s. In 1968, the International Interreligious Symposium on Peace was convened in New Delhi India, where Niwano met Greeley among other religious leaders. On this occasion, an idea of establishing an international interfaith organization was discussed. This encounter did create a momentum of establishing the World Conference of Religions for Peace (WCRP), a truly international interfaith organization. The WCRP, recently called as Religions for Peace, was founded in 1970 when a large number of religious leaders gathered and participated in the first world assembly in Kyoto Japan. And Nikkyo Niwano is one of the founding members of the Organization. After the Kyoto Assembly, the WCRP, which is accredited by the United Nations as an ECOSOC non-governmental organization, convened its world assembly every four or five years. (2 nd at Louvain Belgium in 1974, 3 rd at Princeton USA in 1979, 4 th at Nairobi Kenya in 1984, 5 th at Melbourne Australia in 1989, 6 th at Riva del Garda Italy in 1994, 7 th at Amman Jordan in 1999 and 8 th at Kyoto Japan in 2006). The web-site of Religions for Peace states its mission and activities as follows: Religions for Peace is the largest international coalition of representatives from the world s great religions dedicated to promoting peace. Respecting religious differences while celebrating our common humanity, 35 Nikkyo Niwano, Lifetime Beginner, trans. Richard L. Gage (Tokyo: Kosei Publishing Company, 1978), p

24 Religions for Peace is active on every continent and in some of the most troubled areas of the world, creating multi-religious partnerships to confront our most dire issues: stopping war, ending poverty, and protecting the earth. Religious communities are the largest and best-organized civil institutions in the world, claiming the allegiance of billions across race, class, and national divides. These communities have particular cultural understandings, infrastructures, and resources to get help where it is needed most. Founded in 1970, Religions for Peace enables these communities to unleash their enormous potential for common action. Some of Religions for Peace s recent successes include building a new climate of reconciliation in Iraq; mediating dialogue among warring factions in Sierra Leone; organizing an international network of religious women s organizations; and establishing an extraordinary program to assist the millions of children affected by Africa s AIDS pandemic, the Hope for African Children Initiative. Religions for Peace brings together hundreds of key religious leaders every five years to discuss the great issues of our time. In August 2006, the Eighth World Assembly convened in Kyoto Donate-A-Meal Campaign One of the RK s peace activities that attract wide support is the Donate-A-Meal Campaign. The RK members, who participate in the campaign, forgo a meal on a particular day every month and contribute the money saved to the RK Fund for Peace. The campaign is not simply a means of expanding the fundraising network, but rather is a movement carried out in a religious spirit. It gives the RK members a 36 See the WCRP s website: org/about 24

25 chance to share, in a small way, suffering of the many people in developing countries, who go hungry because of poverty, famine or other reasons. Donating the cost of meals that are skipped is a form of donation or giving, which is equivalent to one of disciplines in the Six Perfections (a fundamental teaching of the Buddha) that bodhisattvas practice to attain buddhahood. Taking part in this campaign, the RK members feel empathy for people, who have suffered from hunger and give sympathy to some 1.2 billion people, nearly one-fifth of the global population, who have to live with one US dollar or less per day. They pray that the money they have donated will be utilized for the world peace as well as for complementing the basic needs for many people everywhere, who suffer due to various causes. In other words, the Donate-A-Meal Campaign makes it possible for the RK members to practice sharing in suffering, offering prayers, and making donations in their daily lives. It is an activity that anyone can take part in anywhere at any time. However modest an individual s contribution may be, the spirit of serving and caring, with which a meal is forgone will generate an ever-increasing momentum for peace. Donations collected through the campaign and pooled in the RK Peace Fund assist a variety of aid and peace projects. Since the campaign s inauguration, the year 1975, the total of more than 10 billion Japanese yes has been utilized to support over 1,500 projects in Japan and abroad connected with disarmament, development, human rights, the plight of refugees and displaced persons, environmental protection, disaster relief, preventive diplomacy, and human resource development among other things. CONCLUSION Since the concept of peace comprises a wide range of meaning, the scrutiny of 25

26 its semantics is required for Our Common Search for Peace, as has been discussed in this paper. In addition, as President Obama s rhetoric illustrates, peace is sometimes politically manipulated. In this context, justice as well as peace ought to be carefully examined. As Galtung argued, peace is not just the absence of war or conflicts. One has to bear the distinction between personal violence and structural violence and between negative peace and positive peace. In sum, in order to pursue peace, one has to tackle with not only the absence of war and conflicts but also alleviating the structural violence. We need to take a holistic approach to peace in our common search for peace. Referring to shalom, eirene, pax, ho p ing or p ing ho, heiwa, and santi Ishida argued that a tendency to fight for peace in the West may be more apparent than in the East. I wonder how people of religion respond to his argument. For this, the chart he drew requires careful scrutiny from the religious perspectives. In addition, a clear dichotomy of the world, which the westerners tend to posses, as Galtung asserted, necessitates a sober consideration by this Dialogue, I believe. Two fundamental teachings of the Buddha, namely Interdependent Origination and Origination the Three Marks of the Dharma in the context of peace remind us that there is no absolute justice and no absolute injustice (evil). It is repeatedly pointed out in this paper that things are changing any moment and that this is truth in Buddhism. Bearing it in mind, what is so important in pursuit of peace among human beings is first one s own thorough self reflection and persistent efforts in behaving just and right towards fellow human beings and second one s own forgiveness and perseverance to them. A wrong doing or a criminal act done by someone for instance ought to be blamed. But, the Buddhists believe that the person might repent some day and respect peace and justice. In view of the genesis of the Lotus Sutra, the Lotus Sutra came into existence to 26

27 ameliorate the divisions and factions among Buddhists so that all concerned could come together for reconciliation and cooperation. That s why the Lotus Sutra is sometimes said a sutra of peace. The Sutra urges people to be bodhisattvas, who have to do good not only for themselves and for others as well. Positive and cooperative actions are required to a achieve peace in this world. As Nikkyo Niwano says, the Lotus Sutra is the teaching of human respect, self-perfection and peace while aiming at doing virtues toward all humanity. It should be stressed further that non-violence, fundamental equality of all and the manifestation of ideal peace are eloquently articulated in the Lotus Sutra. In Shakyamuni s days in India, the cast classified people and discriminated women. In a discriminatory society of India, the Buddha did proclaim the equality of humanity as well as the spirit of non-violence. I strongly believe that interfaith dialogue and cooperation among religions is an important tool for our common search for peace. Religion is not a factor for division. It is rather a tool for cooperation for peace. And taking WCRP s activities and Donate-A-Meal Campaign as examples, any sort of collaborative actions among people, including believers in faiths, are required to make a tangible impact upon peace. Things are changing any moment, and things are so closely interconnected. Bearing these in our mind, we must not lose our energy to change the world for the better step by step and must nourish our sense of sisterhood and brotherhood among people, who live on a ship called the Mother Earth END