Putting One's Mind in Order by Nichiko Niwano

REFLECTIONS
Putting One’s Mind in Order

by Nichiko Niwano
The Sutra of the Buddha’s Bequeathed In fact, the following verse of the Nichiko Niwano is president of
Teaching, which records the final words Sutra of the Buddha’s Bequeathed Rissho Kosei-kai and a president of
of Shakyamuni, contains this passage: Teaching, which I quoted earlier, says: the World Conference of Religions
“As people with many desires seek much “Those who want to be liberated from for Peace. He also serves as special
profit, their sufferings are also many.” suffering should contemplate knowing advisor to Shinshuren (Federation
This certainly rings true for us human what is enough. The teaching of knowing of New Religious Organizations
beings, who often find ourselves in trou what is enough is, namely, the place of of Japan).
ble after we try one thing after another, riches, happiness, security, and peace.”
wanting this and wanting that, and Human beings are incapable of com with some event confronting us, how
become unable to rein in our desires. pletely getting rid of desire, but when we ever, often clouds our eyes to this truth.
In particular, I feel this most keenly wholeheartedly strive to know what is The Sutra of Innumerable Meanings
when the change in seasons presents enough, our bodies and minds feel lighter. says that it can “make one with attach
the opportunity to tidy up my things. ments give rise to the mind of non-
For example, there are newspapers and The Practice of attachment” and “make a miserly one
magazines from which I intended to clip give rise to the mind of generosity.”
articles, but never got around to doing.
Benefiting Others “Attachments” refers to being
Despite that, I am unable to throw them In order to set our minds on something obsessed with money and personal pos
out, and these materials piling up before and do it, the many wishes filling our sessions, and “miserly” of course refers
me give me a new worry. Of course, thoughts should be condensed into a sin to being stingy and greedy. To remove
the underlying feeling is that it would gle one. For us members of Rissho Kosei- these delusions, it is important that we
be a shame to let them go to waste, yet kai, our purpose is to pursue the Way make a habit of putting others first and
to organize my mental space, nothing leading to the Buddha’s wish, namely, turn our minds toward the practice of
seems to work better than putting my the happiness of others. Therefore, when how we can benefit others.
things in order. we are being tossed about by our desires, Avoiding attachments means being
When the educator Nobuzo Mori one method of regaining our mental bal able to rid ourselves of the ties that involve
(1896–1992) visited the study of a man ance and “knowing what is enough” is vanity and appearances, and “generos
he respected as his lifelong teacher, the to remind ourselves of this wish. ity” of course means being willing to
only thing he saw in the perfectly organ Also, when we are facing complicated share the things we have for the sake
ized space was a single book upon the problems that seem to have no easy solu of others. For instance, one small kind
man’s desk. By keeping your personal tion, or when we have received a great ness that everyone can undertake is to
area neat and tidy, and then putting shock, it is hard to put our thoughts close the toilet lid so that the next per
your body and mind in good order, you and feelings in order. Upon close exam son will feel better about using it. Being
can concentrate deeply on your studies. ination we will find that in each situa mindful every day of the small ways in
Many people, however, allow their tion we suffer because things have not which we can benefit others and being
possessions to pile up and are unable turned out as we expected, and when thoughtful in each of these practices will
to keep them in order. As the accumu these problems are viewed in light of naturally change the course of our lives
lation of unnecessary belongings con such truths as the Dharma of depend toward knowing how much is enough.
tinues, they become a greater burden, ent origination, we can clearly see what Organizing the things around us,
both mentally and physically. Such a sit makes us worry and how to free our and putting our thoughts and feelings
uation actually becomes the source of selves from suffering and feel happy. in good order, depends only upon our
bringing suffering upon oneself. Becoming attached to or obsessed genuine wish to do so. ≥
Dharma World January–March 2013 1

JAN.–MAR. 2013 VOL. 40
Transforming Greed
1 Putting One’s Mind in Order
by Nichiko Niwano
Dharma World presents Buddhism
as a practical living religion and 3 Greed, Desire, and the Lotus
promotes interreligious dialogue Sutra
for world peace. It espouses views by Miriam Levering
that emphasize the dignity of life,
seeks to rediscover our inner nature 7 Institutionalized Greed
and bring our lives more in accord by David R. Loy
with it, and investigates causes of
10 We Do Not Need to Live Like
how religious principles help solve Rats Fighting for Scraps
problems in daily life and how the by Mark Hulsether
least application of such principles
14 Wisdom, Greed, and
around us. It seeks to demonstrate Generosity: Christian and
truths that are fundamental to all Buddhist Perspectives
religions, truths on which all people by Leo D. Lefebure
can act.
18 A Path to Heal Our Troubled
Publisher: Moriyasu Okabe World
Executive Director:
Jun’ichi Nakazawa
Director: Kazumasa Murase 23 Transforming Greed: An
Editor: Kazumasa Osaka Interfaith Common Word
Editorial Advisors: by Martin L. Sinaga
Miriam Levering, Gene Reeves,
Yoshiaki Sanada,
26 Issues of Dharma Missions in
Michio T. Shinozaki
Copy Editors:
William Feuillan, Gary Hoiby,
by Brook Ziporyn
DeAnna Satre, Catherine Szolga
32
Katsuyuki Kikuchi, Ryuichi Kaneko,
by Nikkyo Niwano
Satoe Izawa
38 Peaceful Coexistence through Reconciliation
Kazuyo Okazaki
An Interview with Rosalina Tuyuc Velásquez
Layout and Design: Abinitio Design
Cover photos: PIXTA; Shutterstock
THE THREEFOLD LOTUS SUTRA: A MODERN COMMENTARY
Photoshop work by Abinitio Design
41
Dharma World is published quarterly by Kosei Publishing Company, 2-7-1 Wada, Suginami-ku, Tokyo 166-8535. E-mail: [email protected]. Copyright ©
2013 by Kosei Publishing Company. All rights reserved. Printed in Japan by Komiyama Printing Company. Change of Address: Please provide both old and new addresses. Six
weeks’ advance notice is requested. Requests for permission to reprint all or part of any article in this issue must be made in writing to the editor of Dharma World.
TRANSFORMING GREED
Greed, Desire, and the Lotus Sutra

by Miriam Levering
Miriam Levering, Professor Emerita of

The English word greed is usually defined as the passionate Religious Studies and Asian Studies
desire to possess more than a person or family needs or at the University of Tennessee, is
deserves, especially at the expense of others. We are taught an international advisor to Rissho
from childhood that we should not take two cupcakes when Kosei-kai. She received her PhD
the hostess has prepared only one per child. Yet we are not from Harvard University in 1978. She
taught not to desire. has edited a book called Rethinking
Scripture, a study of the concepts
and uses of sacred texts in the major
Greed. We all know greed is a problem. of the top graduates of the best colleges religious traditions, and has written
US citizen Bernie Madoff ’s successful and universities in the United States enter many articles on women and gender
investment fund attracted wealthy inves the financial services industry on grad in Chan and Zen Buddhism.
tors. Every year his returns on invest uation, an industry in which one pro
ment were much larger than those of duces and sells financial products that thing we care about, and for good rea
other funds. In the end it turned out offer no value to society. In the financial son. Money brings with it all the other
that he was not investing his customers’ services industry in the United States, good things that we want for ourselves
money at all. Instead, he was running a one can be a “winner” almost from the and our families: a good education, a
Ponzi, or pyramid, scheme, paying off start: earning millions of dollars per good reputation, generosity, access to
investors with money from new inves year is what new employees feel they the arts, good housing, good trans
tors. While the Ponzi scheme was going have a right to expect. In most indus portation, good health care, abundant
strong, he was the toast of New York tries apart from financial services, hard travel, wide knowledge of the world,
City and highly admired by others in work is not enough to make one a win a good start in life for our children,
the finance world. When thousands of ner. What else does it take? When what financial security, and leisure time.
his customers lost large sums of money, it takes is dishonesty, fraud, slandering We want enough money to make all of
he became the poster boy of greed. others, exploiting others, hiding mis those things possible. Wanting those
The temptation to justify our greed is takes, and other dishonorable actions, things does not necessarily make one
strong: after all, we are only doing what we call the motive greed. greedy, but all too often our desires
we have to. Modern marketbased soci But perhaps, like me, you do not come to dominate our decision mak
eties tend to be winnertakeall societ readily think that greed is your prob ing, and our lives become unbalanced,
ies. The most successful athletes, movie lem. You and I are not among the big distorted, and unhappy.
and other entertainment stars, musicians, winners, the wealthy elite. Our lifestyles In US society, and most likely in
business owners, and CEOs of large are not those of the rich and famous. European societies and Canadian society
corporations all become exceedingly We pursue our pleasures, but they do as well, we are brought up to avoid out
rich. Less successful athletes, entertain not harm others in any obvious way, right greed. The English word greed is
ers, musicians, and corporate workers not in any way we need to notice. We usually defined as the passionate desire
often earn very little. Exorbitant salaries, constantly add to our possessions, but to possess more than a person or fam
bonuses, and retirement plans provide an we would not call ourselves acquisitive. ily needs or deserves, especially at the
almost irresistible incentive to do what Yet greed can infect even those of expense of others. We are taught from
is necessary to be among the most suc us who are not trying to be among the childhood that we should not take two
cessful, the winners. A large percentage biggest winners. Money is certainly one cupcakes when the hostess has prepared

For their sakes
I preach the Truth of Suffering [the
first of the Four Noble Truths],
And the beings rejoice at heart
That they have gained something
they never had before.
The Buddha’s preaching of the Truth
of Suffering
Is reality without falsehood.
If there are beings
Who, not knowing the origin of woe,
Are profoundly addicted to the
causes of woe,
Unable to cast them off even for a
moment,
For their sakes,
By resort to an expedient device, I
preach the Path:
only one per child. Yet we are not taught whether one “deserves” the thing wanted That the origin of all woes
not to desire. In English, to desire is or not. Bernie Madoff ’s actions are not Is desire; which is their basis.
simply to want something very much. the only ones that cause suffering. At If one extinguishes desire,
Our Western culture does not attach a the end of chapter 3, “A Parable,” of the They have nothing on which to rest.
moral judgment to desire. On the con Lotus Sutra, the Buddha says, in Bunno (Scripture of the Lotus Blossom of
trary, desire in the romantic sense is Kato’s translation: the Fine Dharma, 74–75)
celebrated in music, art, and literature.
A desire for material possessions If there are any living beings Gene Reeves, in The Lotus Sutra: A
and pleasant experiences is encour Who do not know the source of Contemporary Translation of a Buddhist
aged in US culture, and not just through suffering, Classic, translates the last four lines of
advertising and marketing. Desiring an Deeply attached to the cause of the same passage as follows:
expensive car or a second home on a lake suffering,
is a good thing, as it leads to effort to And unable to forsake it even for The cause of all suffering
acquire it. That effort, ideally, produces a moment, Is rooted in greed.
goods that the whole society needs— [The Buddha] for the sake of them If greed is extinguished
except increasingly money is “earned” Preaches the Way [that is, the There will be no place for suffer
in ways that do not produce goods that Eightfold Path] by tactful meth- ing. (130)
the society needs, while “consumers” are ods, [saying]:
encouraged to buy hundreds of useless “The cause of all suffering Are any of these three translators
items. People who have earned wealth Is rooted in desire.” wrong in choosing the word desire or the
and the possessions that go with it are If desire be extinguished, word greed? Both the (in English nar
held up as role models. The idea that [Suffering] has no foothold. rower) word greed and the (in English
wealth comes to people who are worthy (The Threefold Lotus Sutra, 101) broader) word desire convey the Buddha’s
of it is still strong in America. Desiring point: Wanting, particularly but not only
money or things is not “greedy” if we, The most scholarly English trans wanting passionately, is the primary
and others, feel we deserve those things. lation of the Chinese, from this same cause of suffering. Sufferings depend on
From a Buddhist perspective, how chapter, is by Leon Hurvitz. He also uses greed or desire; without greed or desire
ever, the distinction in English between the word desire in this passage: they have no basis on which to exist.
greed and desire is only one of degree. Most important, they have no basis on
To want passionately is a hindrance to If there are persons of slight under which to continue to exist. (In my view,
the religious life and a poison to the standing (bālabuddhayạh), Hurvitz is correct to choose basis as a
mind, whether one acquires the object Profoundly addicted to lust and translation of the Chinese term and the
of desire honestly or dishonestly, or desire, Sanskrit term behind it.)
4 Dharma World January–March 2013

Even desires in which the feeling tone Hunters used a sticky substance called The parable or story of the chil
is neutral, desires so subtle that we can monkey lime to trap monkeys. On that dren playing in a burning house that
hardly detect them, lead to suffering in lime the monkey in the wild would put is the thrust of chapter 3 of the Lotus
the same way that greedy desires do. In one of its paws, which would stick fast. Sutra is centrally about the Buddha’s
the Theravada Buddhist commentarial To get that paw unstuck, the monkey use of skillful means to liberate beings
(abhidhamma) tradition, when we desire would push at the lime with a second from suffering. But it also contains a
to take the property of another, as Bernie paw, which would also stick fast. First powerful description of the dangerous
Madoff did, that is clearly called desire one foot and then the other would be realm in which we pursue pleasures
and is a breach of the precept against followed by the monkey’s muzzle. When without noticing that we are in dan
stealing. But every time we delight in all five were caught, the hunter would ger. The house is old, derelict, about to
something that pleases one of our senses claim the monkey and roast it over a fire. fall in. Like our bodies and minds, it is
and feel a loss of delight when that stim In the Lotus Sutra and other Buddhist impermanent. It is filled with danger
ulus is removed (when we finish our writings, the word we usually translate ous animals, snakes, and insects, “red
helping of cake, for example) and then as “greed”—ton or tonyoku in Japanese, in tooth and claw.” Even more terrify
replace that stimulus with a new source raga in Sanskrit, lobha or raga in Pali ing, demons infest it. When part of it
of delight from perhaps another sense texts—is one of a group of words refer catches fire, the whole house is soon
medium (for example, taking a walk in ring to desires. In addition to ton we engulfed in flames in all four direc
the sunlight on a cool day), we are set find yoku, lust, or sensual desire. This tions. And yet the children have no
ting up another cycle of desire, pleasure, kind of desire is a hindrance to the men interest in leaving the house.
suffering, new desire, new pleasure, and tal concentration one needs to realize The dangers of our state are invisible
new suffering. enlightenment. to us because, like the children in the
Hardly noticing the cycle of pleasure Further, we have upadana, or attach story, we are totally absorbed in seek
and suffering, we work consciously and ments. Attachments cause suffering and ing pleasure. We ignore urgent warn
unconsciously to keep the cycle going. cause us to remain wandering in sam ings. Finally, we are lured out only by
We crave more pleasant experiences sara, bound to birth and rebirth. There the promise of playthings we want even
and seek to distance ourselves rapidly are four main types of attachments: more. As we emerge from the house and
from unpleasant ones. That is the defi ask for the promised playthings, we are
nition of conditioning: pleasant experi attachment to senses and sense still seeking to gratify our desires.
ences condition us to seek them again. objects At the end of the story, still in chap
We are constantly attracted to things or attachment to views ter 3, the Eternal Buddha Shakyamuni
persons that we think will gratify us. attachment to rites and rituals explains why he has taught the Four
We see such things or persons as better attachment to a belief in a perma Noble Truths (Kato’s translation):
than they are: more completely beauti nent self
ful, certain to give more pleasure than If there are any of little wit
is realistic to expect. Likewise, we have “thirst,” or crav Who are deeply attached to desires
When our movements toward sat ing. Craving’s three fundamental objects and passions,
isfaction of desires are so rapid and are sense objects, existence, and nonexis [The Buddha] for their sake
direct that they happen without con tence. We want very strongly to continue Preaches the truth of suffering.
scious awareness, as a truly hungry per to exist. But when the pains of existence All the living with joyful hearts
son stuffs food in his or her mouth, we become intolerable, we want to die. Attain the unprecedented.
can speak of sticky desire, or “greed”— Next we have stinginess, miserli The truth of suffering preached by
of being under the control of desires. ness (ken in Japanese): this is the deep the Buddha
When we are fixated on a thing or a per attachment to one’s own possessions Is real without differentiation.
son we think we need to make us happy, that stands in the way of generosity or If there are any living beings
when we believe or hope that that thing liberality. Attached in this way, one can Who do not know the source of
is attainable in the future, when we drive never be free of clinging to one’s wealth. suffering,
forward eagerly to attain it or hate the Whenever desires arise and we Deeply attached to the cause of
fact that we cannot attain it, our desires encourage them in our minds, or we suffering,
are worthy of the name greed. fail to notice them and yet still act on And unable to forsake it even for
The desire worthy of the name greed them, the result is suffering. Happiness a moment,
has been described as like “monkey lime.” is the freedom from these desires. [The Buddha] for the sake of them

Preaches the Way by tactful meth precepts, shaping our minds to be like As Founder Nikkyo Niwano points
ods, [saying]: the Buddha’s mind, and doing good deeds out most clearly and strongly in his com
“The cause of all suffering of all kinds. Like other sutras, the Lotus mentary on chapter 21 of the Lotus Sutra
Is rooted in desire.” Sutra itself has inconceivable merit pow in his book Buddhism for Today, it is
If desire be extinguished, ers that enable one to advance on the seeing the world and others as not sep
[Suffering] has no foothold. path: as the Buddha says in chapter 3 arate from ourselves and not separate
To annihilate all suffering of the Sutra of Innumerable Meanings from the Buddha that will liberate us
Is called the third truth. in Yoshiro Tamura’s translation: from greed. We share the one life of the
For the sake of the truth of extinction Buddha; others are one with us. Nothing
To observe and walk in the Way, “Good sons! Do you want to hear is really yours or mine. We use what we
Forsaking all bonds of suffering, how this sutra [of Innumerable need as we need it, but it really belongs
This is called the attaining of eman Meanings, but also, by tradition, to all of us. We should treat our posses
cipation. (101) the Threefold Lotus Sutra itself] has sions and even our body as something
ten inconceivable merit-powers?” we have been given temporarily to take
What are the signs that one is becom The Bodhisattva Great Adornment care of and use. We can do this only if
ing more nearly free of the sticky and said: “We heartily want to hear.” The we deeply understand that all of us are
blinding power of desire? A major sign Buddha said: “Good sons! First, united in the one life that is given to us
is contentment. American Zen teacher this sutra makes the unawakened from the Buddha. Therein lies libera
Pat Phelan suggests that one way to diag bodhisattva aspire to buddhahood, tion from greed.
nose the hold that desires have over us is makes a merciless one raise the mind The Lotus Sutra is written in an
to look at our state of mind: do we find of mercy, makes a homicidal one imaginative language that invites
an underlying quality of dissatisfaction raise the mind of great compassion, you to look at your life in a different
and wanting, or is it characterized by makes a jealous one raise the mind way. The point is to look at your life.
contentment? In either case, she sug of joy, makes an attached one raise Keep looking at your life, particu
gests, we should look at the source of the mind of detachment, makes a larly your life in the present moment,
it. The underlying state of dissatisfac miserly one raise the mind of dona as steadily and honestly as you can.
tion is the basis of all suffering. tion, makes an arrogant one raise What thoughts of desire do you notice?
Dissatisfaction and desires that arise the mind of keeping the command Observe whether you can remain unat
from sense contact and mental fantasy ments, makes an irascible one raise tached to them, letting them go rather
and imagination are such deeply rooted the mind of perseverance, makes an than acting upon them. Do it often.
things, rooted in us from past as well indolent one raise the mind of assi Practice with people and notice and
as present lives, that extinguishing the duity, makes a distracted one raise act on the needs of others; we will all
hold of desire, the goal of the Buddhist the mind of meditation, makes an be liberated together. To plant good
path, is extremely rare. A leap from a ignorant one raise the mind of wis roots you need faith. Practice faith
life driven by desires to one of libera dom, makes one who lacks concern and devotion in the presence of bud
tion is not impossible, but only a few for saving others raise the mind of dhas, through their images when you
can manage it on their own power. Self- saving others, makes one who com do not happen to be in the presence
mastery is difficult. mits the ten evils raise the mind of a flesh-and-blood buddha. Arrange
Buddhist sutras and commentar of the ten virtues, makes one who your life so that you can help people.
ies teach that the best way to begin the wishes for existence aspire to the Practice contentment and generos
path to freedom from desire and suf mind of nonexistence, makes one ity, give often, and fight stinginess
fering is generosity, also called giving who has an inclination toward apos by giving away things of which you
or donation. In addition to generosity, tasy build the mind of nonretro are unwilling to let go. Act on gener
the bodhisattva path includes impartial gression, makes one who commits ous promptings from your buddha-
ity, seeing beauty and value in every defiled acts raise the mind of unde nature. Allow your heart and mind
thing and everyone, acceptance of filement, and makes one who suffers to be affected by the Lotus Sutra by
whatever happens, and actively work delusions raise the mind of detach reciting it sincerely: when we read the
ing to benefit others. We also have the ment. Good sons! This is called the Lotus Sutra we find ourselves in the
power to plant other good roots: recit first inconceivable merit-power of presence of the Eternal Buddha. These
ing sutras, seeing and paying homage this sutra.” (The Threefold Lotus efforts give us a purpose and a deep
to buddhas, living in accord with the Sutra, 19–20) joy that lessen the hold of greed. ≥

TRANSFORMING GREED
Institutionalized Greed
by David R. Loy
David R. Loy is a professor, writer,

Much of our problem with greed today is that to increase and Zen teacher in the Sanbo Kyodan
corporate profits and keep the economy growing, we are tradition of Japanese Zen Buddhism.
conditioned into finding the meaning of our lives in buying He is a prolific author whose essays
and consuming. In fact, this has become such an essential and books have been translated into
part of our lives that perhaps it is no exaggeration to talk many languages. His articles appear
about consumerism as a new religion. regularly in the pages of Buddhist
magazines, including Tricycle,
Shambhala Sun, and Buddhadharma,
Ac c o r d i n g t o t h e Pa l i C a n o n , become somewhat different from that as well as in scholarly journals. Loy’s
Shakyamuni Buddha said little about of Shakyamuni. We have not only much most recent book is The World Is
evil but often referred to the “three more powerful technologies but also Made of Stories (Somerville, MA:
unwholesome roots” (also known as much more powerful social institu Wisdom Publications, 2010). He
the three fires or the three poisons): tions, which tend to assume a life of teaches nationally and internationally
lobha (greed), dosa (aggression), and their own as new types of collective ego, on various topics, focusing primarily
moha (delusion). When what we do is with their own motivations built into the on the encounter between Buddhism
motivated by any or all of them (they way they function. Modern institutions and modernity and what each can
often work together), we create prob have become new forms of the imper- learn from the other.
lems for ourselves as well as for oth sonal, collective self and are very good
ers. This is the Buddhist understanding at preserving themselves and increas Perhaps this definition is unfair to
of karma, which emphasizes the role ing their power, quite apart from the animals, but we get the point. As history
of intentions. Since a very important personal motivations of the individu shows, we humans have a tendency to
part of one’s sense of self is habitual als who serve them. John Ralston Saul do horrible things to each other, and to
intentions and the habitual actions describes this as the “amorality” of mod the earth, if we believe that someone else
that follow from them, Buddhism dis ern organizations: is actually responsible for what we do.
tinguishes between wholesome and That brings us to one of the most
unwholesome (kusala/akusalamula) AMORALITY: A quality admired and important questions for socially engaged
tendencies. Negative motivations rein rewarded in modern organizations, Buddhism: do the three poisons also
force the sense of separation between where it is referred to through met operate institutionally? In other words,
oneself and others. That is why they aphors such as professionalism and have they assumed a structural life of
need to be transformed into their efficiency. . . . Immorality is doing their own? Does our present economic
more wholesome and nondual coun wrong of our own volition. Amorality system institutionalize greed, does mili
terparts: greed into generosity, aggres is doing it because a structure or tarism institutionalize ill will, and do the
sion into lovingkindness, and delusion an organization expects us to do it. corporate media institutionalize delu
into the wisdom that recognizes our Amorality is thus worse than immo sion? If so—and if the Buddha is correct
interdependence. rality because it involves denying that these three motivations are at the
This insight into karma is as true now our responsibility and therefore our root of our suffering and the suffering
as it was in the time of the Buddha and existence as anything more than an we inflict on others—then it is crucial
presumably always will be. In another animal. (The Doubter’s Companion, for us to wake up and face the implica
way, however, our situation today has 22–23) tions. This essay is concerned with the

first of the three: understanding how that most investors care about or need
greed has been institutionalized. to care about—not because investors
Much of our problem with greed are bad people but because the way the
today is that to increase corporate prof stock market works does not encourage
its and keep the economy growing, we any other kind of responsibility. In many
are conditioned into finding the mean cases investors do not even know where
ing of our lives in buying and consum their money is invested—for example,
ing. In fact, this has become such an if it is in mutual funds administered by
essential part of our lives that perhaps a manager they do not know and are
it is no exaggeration to talk about con unlikely ever to meet.
sumerism as a new religion. If religion On the other side of that black hole,
grounds us by teaching us what is really however, this generalized desire for
important about the world and what our return on investment translates into
role in that world is, consumerism is an impersonal pressure for profitabil
rapidly becoming the first truly world ity and growth, preferably in the short
religion, winning converts more quickly run (in the next quarterly report), a
than any other belief system in history, constant challenge for all CEOs. Even
binding all corners of the globe into a if the CEO of a transnational company
worldview and set of values whose reli In short, if consumerism has become wants to be socially responsible, he or
gious role we usually overlook because our modern religion, it is not a very she is constrained by the expectations
we think of them as secular. good one. It works by promising a this- of shareholders. If, for example, prof
Within economic theory, and within worldly salvation from dissatisfaction its are threatened by his sensitivity to
the economic system it promotes, the that it never quite supplies. It is always environmental concerns, then he (it is
moral dimension of greed is absent; the next thing we buy that will make usually a “he”) is likely to lose his job.
no distinction is made between gen us happy. And if that is true for a CEO, who is at
uine needs and the most questionable That suggests a definition of greed: the very top of the corporate pyramid,
cravings manufactured by advertising. you never have enough. If we accept it is even more true for everyone else
Today it seems that only traditional that description, it is difficult to avoid further down the ladder.
religions preserve what is problematic the conclusion that corporate consumer The globalization of corporate cap
about a human trait that is unsavory at capitalism institutionalizes greed in sev italism means that this emphasis on
best and unambiguously evil at its worst. eral ways: most obviously, consumers profitability and growth is becoming
Greed is a spiritual problem not only never consume enough, corporations are increasingly dominant as the engine
because of the inequitable distribution never profitable enough, and our col of the world’s economic activity. Our
of the world’s wealth that it encourages, lective gross national product is never mother the earth is converted into
or because of its collective effects on big enough. But why is more always bet- “resources,” and people into “human
the biosphere, but most fundamentally ter if it can never be enough? resources.” Everything else, including
because greed is based on a delusion: How does never enough become insti the biosphere and the quality of life,
the belief that happiness is to be found tutionalized? One way to demonstrate tends to be subordinated to this anony
in this way. Trying to achieve fulfillment the problem is by considering how the mous demand for ever-more profit and
by making and spending lots of money stock market works. John Ralston Saul’s growth, a goal that can never be satis
amounts to idolatry: that is, a demonic insight into the “amorality” of modern fied. Other consequences become what
perversion of true religion. This basic organizations describes the stock mar economists call “externalities,” problems
insight is consistent with recent soci ket very well: it tends to function as an for somebody else to take care of. As
ological, psychological, and economic ethical “black hole” that dilutes respon Noam Chomsky points out, one such
research into what really makes peo sibility for the actual consequences of
ple happy. Beyond a basic level of sus the collective greed that fuels economic externality dismissed in market
tenance—sufficient food, shelter, and so growth. systems is the fate of the species.
forth—the most important factor turns On one side of that hole, millions Systemic risk in the financial system
out to be the quality of our relationships of mostly anonymous investors seek can be remedied by the taxpayer, but
with other people. The Buddha would increasing returns in the form of divi no one will come to the rescue if the
not have been surprised. dends and higher share prices. That is all environment is destroyed. That it

must be destroyed is close to an insti allocated according to what is profit
tutional imperative. Business leaders able for those corporations.
who conduct propaganda campaigns We cannot solve the problems that
to convince the public that anthro corporations keep creating by address
pogenic global warming is a liberal ing the conduct of this or that partic
hoax understand full well how great ular example, because the institution
is the threat, but they must maximize itself is the problem. We are faced with
short-term profit and market share. the choice between restructuring cor
. . . If they don’t, someone else will. porate capitalism in some fundamen
And this vicious cycle could well turn tal way or replacing large corporations
out to be lethal. (“Is the World Too with other economic institutions more
Big to Fail?” at http://www.tomdis responsible to the communities in which
patch.com/archive/175382) they function.
Unsurprisingly, traditional Buddhist
Who is responsible for this unre teachings—the Pali Canon of the
mitting pressure for growth? That’s the Theravada tradition and Mahayana sutras
point: no one and everyone, because— and commentaries—are not very help
to say it again—the system has attained ful here. Buddhism originated about
a life of its own. We all participate in but also because their primary legal twenty-five hundred years ago in Iron
this process, as workers, employers, responsibility is to create wealth for Age India, and as it spread to different
consumers, investors, and pensioners, their shareholders. It is not that corpo societies, it adapted to a variety of pre
but with little if any personal sense of rations are evil—they do exactly what modern economies. There is no sim
moral responsibility for what happens. they are designed to do, according to ple Buddhist doctrine to be invoked
Such awareness has been diffused so the way their charters are written. As that can give us a clear answer to our
completely that it is lost in the imper Henry Demarest Lloyd expressed it in present economic predicament. The
sonal anonymity of the corporate system. 1894 in Wealth against Commonwealth: solutions are not to be found; instead,
The basic problem derives from the “We are calling upon [those who wield they must be worked out together—a
fact that such companies are social con corporate] power and property, as man challenging task but not an insuper
structs. Although “to incorporate” lit kind called upon kings of their day, to able one if men and women of good
erally means “to gain a body,” the body be good and kind, wise and sweet, and will work together without the defor
of a corporation is a legal fiction, which we are calling in vain. We are asking mations of pressure groups defending
means that unlike our physical bod them not to be what we have made them special privileges.
ies, it is ungrounded to the earth and to be” (517). If we decide to restructure corpo
to the responsibilities that derive from One might respond that some cor rations, the key point is that they have
being part of the earth. A corporation porations (usually smaller ones, often an umbilical cord that binds them to
is unable to feel sorrow for what it has privately owned) take good care of their society: to be incorporated they must
done (it may occasionally apologize, but employees, are concerned about their be chartered by another, more publicly
that is public relations, not sorrow). It products and their impact on the envi accountable institution: the government.
cannot laugh or cry. It cannot enjoy the ronment, and so forth. But the same Corporate charters could be required
world or suffer with it. argument can be made for slavery: there to contain a clause emphasizing that
Most important, a corporation can were a few good slaveholders who took their primary responsibility is not to
not love. Love implies realizing our inter good care of their slaves and so on. This provide profitable return for a private
connectedness with others and living does not refute the fact that the institu group of shareholders but to serve the
in a way that embodies our concern for tion of slavery is intolerable. “It is intol public good. This prescription could be
their well-being. Love is not an emo erable that the most important issues subject to periodic review by a board
tion but an engagement with others that about human livelihood will be decided composed of public citizens as well as
includes responsibility for them, which solely on the basis of profit for trans government officials. Only a few years
requires us to transcend our own self- national corporations” (Herman Daly ago this idea seemed fanciful, but the
interest. Corporations cannot experi and John Cobb, For the Common Good, more recent economic disasters sug
ence such love or live according to it 178). And it is just as intolerable that gest that it may be an idea whose time
not only because they are immaterial the earth’s limited resources are being has come. ≥

TRANSFORMING GREED
We Do Not Need to Live Like Rats

Fighting for Scraps
by Mark Hulsether
in the long run, no matter how much

In a society premised on hypercompetition for success and it skews wealth and undermines the
radical insecurity for “failures,” large amounts of stress and social and ecological matrix on which
suffering are hardwired into the system. It is obvious how this it depends.
blights the lives of the most vulnerable—homeless military Nevertheless, it seemed unlikely
veterans, minimum-wage workers with sick children, people that their future vision would prove
living in unsafe and polluted neighborhoods. But it also true, and it is reasonably clear that it
causes suffering for the middle class. There is an enormous severely disadvantages a majority of
amount of room for improvement in quality of life people—perhaps not every single per
son in what the Occupy Movement
calls the 99 percent, but close enough
In their gracious invitation to contrib of reducing taxes on wealthy people. I to make this shorthand serviceable. It
ute to this issue, the Dharma World edi wanted to respond, but how? also seemed clear that the priorities of
tors summarize the premise: that our Of course, I realized that these politi these Republicans (and, to be fair, also
global economy “sustains itself by con cians’ ostensible goal was “freedom” and of many Democrats negotiating with
stantly fueling consumers’ desires and reducing deficits. They presupposed a them)—priorities such as wars, pris
is based on an economic structure that variant of trickledown theory in which ons, and agricultural subsidies for sen
approves of and even encourages greed, growth produced by unregulated cap ators’ home states—were neither being
under the guise of the need for eco italism supposedly benefits everyone demonized as “government spending”
nomic growth.” (It also uses the guise
of enforcing austerity under the rule of
implacable economic law.) In this con
text, “greed has become virtually nor
mal in society as a whole.”
All of this strikes me as true and
extremely important. Sadly, I do not
claim any special expertise to address
the question that emerges: How can we
“find antidotes to the poison of greed?”
But I will offer some reflections based
on many years of studying American
religion and society.
A few months ago, driving across the
country, I became fed up with radio news
reports about Republican politicians
who were blocking basic social priori
ties such as education and health care.
They even refused to pay the interest on
the debt from wars they had enthusiasti
cally started! And all for a primary goal

Mark Hulsether is Professor of Religious Studies and Director of the
Interdisciplinary Program in American Studies at the University of Tennessee.
He has authored a wide range of articles on intersections between religion
and public culture in the fields of US history, American studies, and religious
studies. His most recent book is Religion, Culture, and Politics in the
Twentieth-Century United States (Columbia University Press, 2007).
nor put on the chopping block. That profit—all disappeared into a logic of called “Tax the Bankers and Bail Out the
designation was reserved for benefits individuals’ acting out “human nature” People.” And I fear that this serves all
important to ordinary people, such as and “economic law” by pursuing their too well as a metaphor for this journal
education and health care, which were self-interest. issue. Dharma World cannot compete
targeted for privatizing or downsizing In short: human nature is greed, and head-to-head with Fox News any more
to the maximum degree that these pol greed is good. than my song can compete with the con
iticians could manage. In their vision, Trapped in my car listening to news servative American radio commenta
people in future generations would be reports in this vein, I wished that I had tor Rush Limbaugh and his sponsors.
worthy to have quality education only enough access to airtime, coupled with Moreover, those resources that I do
if they could afford private schools, to enough specialized expertise, to prove have as a university professor are con
live without fear of bankruptcy only if something I will state as a hypothesis: strained, first by the time demands of
they could afford health insurance and If the United States had spent half the the job (it occupies virtually all of my
had no preexisting conditions, to live in resources on conservation and sustain weekends and deems essays like this
safe neighborhoods only if they could able energy as it did on its wars of choice one a distraction from real work) and,
afford a house in a gated community, in Iraq and Afghanistan, the energy it more important, by the type of person
and so on. They could achieve these could have saved or produced would one must become to gain and hold this
things if they worked hard in a wor have exceeded that of the access to oil job in the first place. In my profession,
thy career—and if they failed, it was it seized through so much money and among many others, competition is cut
their own fault. blood. (Granted, these wars were not throat, and this translates into pressure
Moreover, the strategy to pay for fought solely for oil supplies but also to become a workaholic looking out for
any remaining public investments was to control the access of other countries number one. One can easily begin by
some combination of passing the debt to to Middle Eastern oil in a geopolitical flirting with such careerism as a means
our children and shifting the burden to chess game; see David Harvey, The New to higher ends but get lost along the way
the most regressive attainable options, Imperialism.) I wanted to bump conser and end with a reshaped personality.
such as payroll and sales taxes, as well vative demagogues off the air and discuss I mention these latter points not
as building for-profit prisons, charging the benefits we could reap by shifting because I feel underprivileged com
fees for government services, privatiz the emphasis on prisons as a (supposed) pared with most people (nor entirely
ing resources such as universities and disincentive to crime and prioritizing deformed morally) but as one example
parklands, and ending deductions for incentives for education and jobs as of a larger problem: in a society prem
mortgage interest. Such policies would alternatives. (See Michelle Alexander, ised on hypercompetition for success
channel more money toward deserving The New Jim Crow: Mass Incarceration and radical insecurity for “failures,” large
investors to maximize growth. in the Age of Colorblindness.) Of course, amounts of stress and suffering are hard
Thus the ability to take pride in a the term “crime” is a moving target— wired into the system. It is obvious how
common good, to imagine collective one riddled with just as many double this blights the lives of the most vul
efforts to address social problems, or standards as “government spending.” It nerable—homeless military veterans,
to notice a range of experiences that looks more like structural white suprem minimum-wage workers with sick chil
are not reducible to pursuing material acy every day. dren, people living in unsafe and pol
advantage—even the ability to concep Alas, I had no such power and access. luted neighborhoods. But it also causes
tualize “need” or “success” as some All I produced that day was a protest suffering for the middle class. There
thing other than maximizing individual song that few people will likely ever hear, is an enormous amount of room for

improvement in quality of life and, con as Ideology,” in When I Was a Child I market economists and doctrinaire left
versely, a profound poisoning of spirit Read Books, 49). ists, although they may agree on little
in our actually existing lives because of In other words, she appeals to basic else, are both prone to exaggerate how
a rats-fighting-for-scraps mentality that common sense, whether or not she has much the market is a perfect machine
is part and parcel of finding good work. the ear of the governor. Looking out for that inevitably maximizes profit and
Thus, despite many admonitions basic needs should be as obvious as fix drives down price. Writing with PhD-
to “think positively”—and, of course, ing one’s roof when it is leaking. level training that fully credentials her
much spending on consumer goods—the Robinson’s arguments have limited to debate head-to-head with the high
United States is a notably cruel, heart traction in places of power because short- priests of econometrics, she shows how
less, and unhappy society. This is a by- term selfish thinking is hardwired into managers can define profit in variable
product of a winner-takes-all system our system. The pressure of “eat or be ways and find leeway to sell goods in
with a strong tendency to reward the eaten”—whether in investment deci many forms. She provides a sophisticated
most ruthless “dogs” and “rats,” while sions or in career paths—translates rationale for ethical business practices
providing a weak social safety net. None into a focus on short-term advantage and progressive reforms—with a root
of this denies that there is great beauty, above all else. Activist and artist Ricardo image for the economy not as a soulless
energy, and creativity in our culture— Levins Morales illustrates this point machine but, rather, as a beating heart
and surely some of this is spurred by humorously: (see her Economics for Humans). We
competition, which is part and parcel can orient this heart toward ends other
of the cruelty. Still, would we be less Try convincing your cat to stop hunt than amassing private wealth.
creative if we simply rewarded creative ing birds. It would certainly be in Levins Morales points to the many
people rather than threatening “losers” her interest to leave enough birds resources that corporations presuppose
with radical insecurity? Would we be to reproduce so that there will be (such as roads and schools) and costs
less happy if we divided our aggregate birds in the future. You have iden they generate without paying for them
workload so that everyone worked and tified a problem—the decimation directly (such as pollution)—deemed
consumed somewhat less but we had full of the bird population—which you “externalities” if they do not affect short-
employment and a strong safety net? assume your cat will have an inter term profits. He says:
Part of our task is to deepen our est in. The cat can immediately see
understanding of such problems. (I the problem but defines it differ The term “regulation” . . . refers to
especially recommend David Harvey, ently. . . . She must get you to go attempts by civil society to force
Brief History of Neoliberalism; Barbara away so she can get back to killing some of these costs onto the bal
Ehrenreich, Bait and Switch: the (Futile) birds. (“Float Like a Butterfly, Sting ance sheets of the corporations that
Pursuit of the American Dream; and Like a Bee: A Political Ecology of generate them. The cost of environ
David Loy, “Religion of the Market,” Change,” Zspace page, July 9, 2010, mental destruction and of keeping
Journal of the American Academy of accessed via the Portside listserv: their workforce alive (labor costs)
Religion 65, no. 2 [1997]: 275–90.) But, http://www.zcommunications.org are burdens that corporations go to
once again, can we talk about solutions? /float-like-a-butterfly-sting-like-a great lengths to avoid. This is the
Novelist and essayist Marilynne -bee-by-ricardo-levins-morales.) dirty little secret of capitalism: it’s
Robinson offers a clue in her response based on bad math.
to a Republican governor’s rationale for Similarly, the process of setting socio
austerity. He presented this austerity as economic priorities in pure capitalism is Clearly Levins Morales is writing
just and inevitable in light of a deficit blind to “need” defined in terms except from a standpoint that transcends a
based on “decades of indulgence.” But maximizing the wealth of investors. “cat’s-eye perspective” on the economy.
Robinson noted that we had “indulged in Within its worldview there can be no He is broaching the question of how var
two long and costly wars” and embraced upper limit to “enough growth” and ious stakeholders in our society other
many associated homeland security no lower limit to what something is than self-interested investors can gain
commitments: “worth.” This is simply determined by leverage in a tug of war for the ears and
“In such matters, securing nuclear what the market will bear. arms of our governments, as we collec
sites, for example, it is easy to weigh the Yet, as Robinson implies, people tively set ground rules for the market.
cost of what is done against the cost of within this system do have nontrivial Some such stakeholders may try to artic
failing to do it. A sound economics would room to maneuver. Economist Julie ulate an overall common good, while
apply this test in all cases” (“Austerity Nelson argues persuasively that free others will presuppose greater conflict

and join social movements. Either way, People set priorities all the time, and
corporate donors are not the only con they do so oriented by their moral sen
testants in this tug of war, even if they sibilities. True, some people face greater
are the wealthiest. dog-eat-dog pressures than others—
In Levins Morales’s analysis, as in especially if they are encouraged in this
David Harvey’s, we must attend to the by families, peers, teachers, employers,
power of big money as a “gravitational entertainers, and so on. But no one is
field” structuring the tides of society. We simply a cog in a corporate machine,
should not be distracted by day-to-day and nothing more. At many levels of
fluctuations of politics (the waves and everyday life, one can cultivate or dis-
eddies) or propaganda (the play of light courage a mind-set that says “greed is
on waves). However, he stresses that good” and there is no alternative to it
swimmers being swept out to sea should anyway. At each level one can maneu
not “fight the riptide.” They should swim ver within the system and debate about
out of the current, parallel to the shore, its ground rules.
and let other waves carry them to shore. This is a place where people attuned
According to Levins Morales, we to the compassion of the Buddha or the
fight a riptide if we emphasize rearguard teachings of Jesus (among other tradi
actions to defend specific privileges tions with comparable wisdom) have but if we can fund a war, then surely we
against rollbacks in spending. He sug significant roles to play. Although reli can fund a school. If we can grasp the
gests directly “challeng[ing] the moral gions can be part of the problem, they wisdom of fixing our roof (even if this
vision of the right” with an alternative can also countervail it. Hardwired into lowers our short-term bank balance),
popular vision, and he begins with “a their traditions, as part of long-stand we can consider the consequences of
partial list of core values that reflect ing sensibilities, are teachings about mass unemployment and poisoning our
the world [he is] fighting for, translated justice, care for the weak, and atten groundwater. Not only can we rise above
into language that a second grader can tion to the common good—teachings the intelligence of Levins Morales’s cat,
understand.” Here are some excerpts: that command nontrivial respect in the it is possible to be as smart as his sec
public sphere. ond graders in orienting the heart of
No one gets seconds until everyone If religious groups wish to claim a our economy. If our senators can man
has had firsts. leading place amid a wider constella age to evade the market’s “inexorable”
Don’t make a mess you can’t clean up. tion of efforts to reimagine our priori logic when they support government
Share. ties, most of them need to earn this place spending in the form of wars, prisons,
Don’t take stuff that isn’t yours. with a better track record than they have and security guards at nuclear plants,
Everyone gets access to clean water, compiled lately. Sadly, religious people perhaps we can become equally inge
air, food and shelter. are often more invested in individualism nious in evading this logic to improve
People should get to make decisions than are nonreligious people. Still, how our quality of life. We might even become
about their lives. ever easy it is for religious sensibilities as ingenious in evading “inexorable”
No one is disposable. to drown in a stream of consumerism, market logic in order to improve our
profound parts of these traditions remain quality of life as our senators are when
Levins Morales notes that “if you alive and strong. They help to shape the they risk increasing the dread disease
asked people you know about running common sense of even the most self- of “government regulation” by fund
our society along the lines of these prin centered Christians and Buddhists, and ing wars, prisons, and security guards
ciples,” most would either agree with at minimum they should create some at nuclear plants.
you or “wish they could embrace [your cognitive dissonance for such people. It is time to push unapologetically
position] but don’t believe it is possi Beyond doubt, it is possible to tap into for compassion and common sense in
ble.” This, he says, “is not a bad starting these traditions as touchstones of vision decisions about our economy. There is
position in an ideological struggle.” Of and resources for change. no reason to feel defensive about this
course, he expects bitter conflict with Common sense plus the moral leg and every reason to go on the offense
his “gravitational powers,” but he has acies of our religious traditions add up against a mode of production that sys
moved slightly out of their riptide and to a combined weight that is not trivial. tematically reshapes our beautiful world
is riding on a different current. We may not be able to fight a riptide, as more, not less, poisoned by greed. ≥

TRANSFORMING GREED
Wisdom, Greed, and Generosity:

Christian and Buddhist Perspectives
by Leo D. Lefebure
Jesus warns: “Be on your guard

Both the Buddhist and Christian traditions have long viewed against all kinds of greed; for one’s life
uncontrolled greed as a deadly poison whose allure arises does not consist in the abundance of
from ignorance. Both traditions see the promises made by possessions” (Luke 12:15). To illustrate
greed as illusory and challenge their followers to true wisdom this point, Jesus tells a parable of a rich
that nurtures lives of generosity. farmer who has a successful harvest and
decides to build larger barns to store
the grain so he will be secure for years
The relentless drive to accumulate ever uncontrolled greed as a deadly poison to come, thinking to himself, “I will
more material wealth, goods, and serv whose allure arises from ignorance. say to my soul, Soul, you have ample
ices shapes much of contemporary life. Both traditions see the promises made goods laid up for many years; relax, eat,
Though greed promises to bring last by greed as illusory and challenge their drink, be merry.” Jesus comments on the
ing happiness, studies have shown that followers to true wisdom that nurtures man’s folly: “But God said to him, ‘You
once human needs are met, continu lives of generosity. There are, of course, fool! This very night your life is being
ally increasing levels of material afflu many important differences between the demanded of you. And the things you
ence fail to bring the expected increase Buddhist and Christian traditions that have prepared, whose will they be?’ So
in happiness. would require attention in a longer dis it is with those who store up treasures
Tragically, rampant greed brings cussion; in light of the serious crisis fac for themselves but are not rich toward
great suffering not only to humans but ing the world, in this essay I will focus God” (Luke 12:19–21).
to other forms of life and also damages mainly on the areas of convergence. The Bible views greed as based on
the physical environment. In many soci the illusion that we can secure our own
eties, the process of globalization has Biblical Perspectives lives through material possessions. The
brought dramatic increases in the level only lasting treasure comes from love
of economic disparity, as the rich amass
on Greed and the of God and neighbor, as Jesus warns:
ever greater fortunes while the poor all Quest for Wisdom “Do not store up for yourselves treas
too often are forced into increasingly and Happiness ures on earth, where moth and rust con
desperate destitution. Even those who sume and where thieves break in and
already possess fabulous wealth often The Bible views wealth that is honestly steal; but store up for yourselves treas
use dubious or dishonest practices to earned and responsibly used as a gift ures in heaven, where neither moth
amass even greater riches in a race that from God, promising that those who nor rust consumes and where thieves
seems to have no limit. live in accord with the wisdom God do not break in and steal. For where
Unbridled greed threatens the implanted in creation will prosper (Ps. your treasure is, there your heart will
entire community of life on earth. At 1:3; Prov. 3:2, 4:1–10). The foolish may be also” (Matt. 6:19–21).
the Parliament of the World’s Religions believe that they can evade the demands Instead of relentless greed, the Bible
in Chicago in 1993, physicist Gerald of justice, but in the long run their folly teaches that generosity brings blessings
Barney made a dramatic plea to the will become apparent (Ps. 1:4–6; Prov. from God and harmonious relations with
leaders of the world’s religions to bring 11:3–11). Amos and other biblical proph other humans. Like the earlier Jewish
the resources of their traditions to bear ets fiercely excoriate the wealthy who tradition, Jesus commends almsgiving:
upon this crisis. Both the Buddhist and cheat the poor in order to live in lux “Give to everyone who begs from you,
Christian traditions have long viewed ury (Amos 4:1–2, 8:4). and do not refuse anyone who wants to

Leo D. Lefebure is Matteo Ricci, SJ, Professor of Theology at Georgetown
University, Washington, DC. He received his PhD in Christian theology from the
University of Chicago Divinity School in 1987 and is a trustee of the Council for a
Parliament of the World’s Religions. He is the author of four books and numerous
articles, and coauthored, with Peter Feldmeier, The Path of Wisdom: A Christian
Commentary on the Dhammapada (Grand Rapids, MI: Wm. B. Eerdmans, 2011).
borrow from you” (Matt. 5:42). In stark generally prevents humans from liv
opposition to greed, Jesus reaffirms the ing happy lives. He warned that we fre
traditional Jewish commands to love the quently go astray because we do not
Lord God with all one’s heart, mind, soul, know who we really are or what will
and strength and to love one’s neigh bring us lasting happiness; thus we grasp
bor as oneself (Mark 12:30–31; Matt. at transient realities. Augustine com
22:37–40; Luke 10:27–28). mented: “The happy life is joy based on
the truth”; however, many people are
Augustine of Hippo not happy “because they are more occu
pied in other things which make them
One of the most influential interpret more wretched” (Confessions 10.23.33).
ers of the biblical teachings on wis Augustine learned from his own expe
dom, greed, and generosity was Saint rience that a deep-seated ignorance
Augustine of Hippo, a bishop and theo warps our view of what will satisfy us,
logian from northern Africa during the leading us to grasp at material goods
late fourth and early fifth centuries CE, and pleasures. For Augustine, apart
who shaped the entire Western Christian from God’s grace, ignorance clouds
tradition with his insights into sin and our minds and makes it impossible for
grace. In his Confessions, Augustine us to see the good or to act in virtu-
reflected deeply upon the mistakes and ous ways. In the state of sin, our free-
sins of his own life and upon his con dom is only that of a prisoner free to
version through God’s grace, drawing walk around a prison cell.
lessons that resonate across centuries,
cultures, and religious boundaries. The goods to make us happy begins when we
foundation of Augustine’s theology is are very young. Augustine recalled that
faith in the God of Jesus Christ, who as a youth, he and his companions stole
creates and redeems the world. While the fruit from a pear tree not because towards those things which are at
these beliefs differ in many ways from they really needed it but because of the the bottom end of the scale of goods,
the worldview of Shakyamuni Buddha, sheer pleasure in doing in a group what we abandon the higher and supreme
the two figures nonetheless share many was forbidden (Confessions 2.4.9). For goods, that is you, Lord God, and
concerns and values, particularly regard Augustine, this is a fundamental mis- -
ing the search for happiness, the futil take in the ordering of goods. He com- rior goods have their delights, but
ity of grasping at material wealth, and mented on the choice we face: not comparable to my God who has
the wisdom of generosity. made them. It is in him that the just
Like Shakyamuni Buddha, Augustine person takes delight. (Confessions
of Hippo believed that all humans seek objects, as in gold and silver and all 2.5.10)
to be happy and that happiness requires other such things. . . . Yet sin is com-
knowledge of the truth (Confessions mitted for the sake of all these things For Augustine, the problem lies not
10.21.30). Again like Shakyamuni, and others of this kind when, in con- in material realities themselves but in
Augustine observed that ignorance sequence of an immoderate urge our view of them and our coveting them.

Augustine’s mature understanding of In the Buddhist tradition, there is desired” (Teaching Christianity 1.38.42).
greed and generosity is grounded in the a fundamental choice that all humans True wisdom, for Augustine, means
belief that God created the entire mate make between craving (tanha) and to see material goods as ever chang
rial world and saw that it is exceedingly compassion (karuna). Shakyamuni ing and as unable to secure our lasting
good (Gen. 1:31). President Nichiko Buddha challenged his followers to move happiness. Because they are created
Niwano of Rissho Kosei-kai expresses from the folly of craving and grasp by God, they are good in themselves,
an analogous sense of wonder at the ing to the wisdom of universal com but they are not ultimate goods. They
gift of life: “An extraordinary power passion. Augustine taught that each of are to be used on the path of return to
is at work here. We were given life by us makes one fundamental decision God; God alone is to be enjoyed for
a power far exceeding human voli underlying the countless daily choices God’s own sake (Teaching Christianity
tion. Some call this the power of the of our lives. At root, we center our lives 1.3.3–1.5.5). President Niwano like
Buddha; to others it is the power of either on caritas, charity, the self-giv wise warns: “No matter how affluent
God. Human beings, in fact all living ing love of God offered in Jesus Christ, we may be, no matter how good our
things, are given life by the divine grace or on cupiditas, cupidity or covetous health, without knowledge of the Truth
of God and the Buddha” (Cultivating ness, which is the distorted love that and the Dharma there can be no genu
the Buddhist Heart, 49). grasps at something other than God in ine happiness” (Cultivating the Buddhist
However, Augustine noted, we can a vain quest for lasting happiness. True Heart, 88–89).
be tempted to seek our ultimate secu charity “binds people together with the When we are dominated by greed,
rity and happiness through the pos knot of unity” (prologue to Augustine’s we divide other people into those who
session of material goods. As his life Teaching Christianity). Charity is the have what we want and those who do
progressed, he vainly sought happi true Wisdom that is our ultimate home. not; we then seek the possessions of
ness in many forms, until eventually Charity orders all of our loves and desires those who have them and shun those
he acknowledged to God: “Our heart is toward their ultimate end, which is God: who do not have what we crave. In con
restless until it rests in you” (Confessions “So all who love their neighbors in the trast, Augustine affirms that Christians
1.1.1). After his conversion, he looked right way ought so to deal with them that should extend compassion and love to
back on his relationship to God: “Late they too love God with all their heart, all humans without exception, com
have I loved you, beauty so old and so all their soul, all their mind” (Teaching menting that “anyone is our neighbor
new: late have I loved you. And see, Christianity 1.22.21). Charity leads us to whom the duty of compassion is to
you were within and I was in the exter ever more deeply into the only good be extended when needed. . . . But any
nal world and sought you there, and in that will last forever, which is the love body can see that no exception is made
my unlovely state I plunged into those of God. of any to whom the duty of compassion
lovely created things which you made” The Buddha warned that craving can be denied, when the command is
(Confessions 10.27.38). leads to immeasurable unnecessary suf extended even to enemies, with the Lord
While Shakyamuni Buddha did not fering. Augustine warned that cupidity also telling us, Love your enemies; do
teach faith in a transcendent, creating or covetousness promises happiness but good to those who hate you” (Teaching
God, he and the entire Buddhist tra in practice drives people apart from Christianity 1.30.31). Augustine sets forth
dition recognized that all things are each other and from God. In analo the stark challenge: “All people are to
impermanent and thus unable to give us gous ways, for both Augustine and the be loved equally” (Teaching Christianity
lasting security and happiness. Indeed, Buddhist tradition, greed is a manifes 1.28.29). Similarly, the Buddhist tradi
President Niwano identifies transience tation of covetousness or craving, which tion urges us to have compassion upon
as the central teaching of the Buddha proceeds from ignorance of our true all sentient beings without discrimina
(Cultivating the Buddhist Heart, 16). good and leads inevitably to suffering. tion (Cultivating the Buddhist Heart,
Augustine personally learned the bit Augustine distinguishes: “This, indeed, 168–69).
ter suffering of impermanence when is the difference between temporal and According to Augustine, the only
a dear friend of his died and he was eternal things, that something tempo lasting good that will never disappoint
inconsolable (Confessions 4.4.9). For ral is loved more before it is possessed, us is the everlasting love of God: “If,
both Augustine and the Buddhist tra but loses its appeal when it comes along; however, you cling to [something] and
dition, to be wise is to recognize that this is because it cannot satisfy the soul, remain fixed in it, placing in it the end of
lasting happiness cannot be based upon whose true and certain abode is eter all your joys, then you can be said really
transient, changing realities. For both, nity. But anything eternal is loved more and truly to enjoy it. But this should not
greed is based on ignorance. fervently when acquired than when just be done except with that divine Trinity,

that is with the supreme and unchange
able good” (Teaching Christianity
1.33.37). For Augustine, the dual love
of God and neighbor is the sum total of
the message of the Bible: “So if it seems
to you that you have understood the
divine scriptures, or any part of them,
in such a way that by this understand
ing you do not build up this twin love
of God and neighbor, then you have
not yet understood them” (Teaching
Christianity 1.36.40).
Buddhist and Christian

Perspectives
While there are many important differ
ences between Buddhist and Christian
perspectives, the two traditions can
mutually confirm and reinforce each
other’s concerns and values in the face
of the global crisis of greed and acquis
itiveness. Buddhism sees greed as flow
ing from ignorance and as constituting,
together with anger and ignorance,
one of the three poisons. Augustine of
Hippo similarly saw greed as flowing
from a fundamental ignorance of who
we are and how we should relate to the
material goods of the world. For the
Christian tradition, God is goodness
itself, the source of all goodness in all
other realities. Goodness is diffusive
of itself (bonum diffusivum sui), and so
God’s love overflows in the creation of
the world and in the sending of Jesus
Christ and the Holy Spirit to redeem
and sanctify humankind. Humans are
called to imitate the prodigal generosity
of God. Jesus urged his followers to give
generously because they had received
from God’s generous bounty, promis
ing God’s generosity would reciprocate
in turn: “Give, and it will be given to
you. A good measure, pressed down,
shaken together, running over, will be
put into your lap; for the measure you
give will be the measure you get back”
(Luke 6:38). Buddhists and Christians
can agree that folly leads to greed; wis
dom leads to generosity. ≥

TRANSFORMING GREED
A Path to Heal Our Troubled World

by Kamran Mofid
and sentiments of a young German exec

A fundamental reappraisal of our place in reality is urgently utive ring so true: “Now it’s all about
called for in order to break the iron grip of materialism, productivity, pay, performance, and
consumerism, selfishness, greed, and individualism, thus profit—the four Ps—which are fueled
freeing us to lead a life with heart and soul. by the three Fs: fear, frustration and fail
ure. Just sometimes I wish that in the
midst of these Ps [and Fs], there was
He that seeks the good of the many unparalleled multitude of simultaneous some time left for another set of four
seeks in consequence his own good. crises (ecological, financial, economic, Fs: families, friends, festivals and fun.”
—Saint Thomas Aquinas social, institutional; in pandemics, gov A fundamental reappraisal of our
ernance, democracy, capitalism, edu place in reality is urgently called for in
We are privileged witnesses of a great cation, leadership; with corruption, order to break the iron grip of materi
paradox: on the one hand there is an fraud, greed, spiritual and moral cri alism, consumerism, selfishness, greed,
unparalleled outburst of innovation in ses, and so on). and individualism, thus freeing us to
the field of science, technologies, includ What we are going through is noth lead a life with heart and soul, thus halt
ing information technology, transporta ing but a sheer crisis of the spirit, and ing the ongoing process of dehuman
tion, telecommunication, plus the hype what we are desperately longing and ization in modern, consumerist society,
of social media and networks, and the craving for is meaning and meaning enabling and empowering us to control
forceful emergence of Brazil, Russia, fulness, stability and sustainability, con the immense forces now held in frail
India, and China shaping a new geopo tentment and the common good: a time human hands.
litical world order. On the other hand for spiritual awakening. The current multitude of global cri
there is an equally unprecedented and In this respect, the following words ses provides a unique opportunity to
chart an alternative to the complicit col
lusion of central states and free markets
that characterizes the liberal political
economy today. From this perspective,
the proposed shift of focus from a self
interested pursuit of power or wealth
(or both at once) to the quest for the
common good should open the way for
transforming modern economics, econ
omy, business, society, and community.
Change Is Needed
and the Time Is Now
Modern economics assumes that human
beings are fundamentally selfinterested
and have no regard for the impact of their

Kamran Mofid is founder of the Globalisation for the Common Good Initiative
(www.gcgi.info) and a member of the International Coordinating Committee
of the World Public Forum “Dialogue of Civilizations.” In 1986 he received his
doctorate in economics from the University of Birmingham, UK. Mofid’s work
is highly interdisciplinary, and his writings have appeared in leading scholarly
journals, popular magazines, and newspapers. His books include The Economic
Consequences of the Gulf War and Globalisation for the Common Good.
decisions on others as long as “num greed are essentially spiritual and moral In short, the neoliberal, free market–
ber one” is cared for. Here it is my firm issues and that spirituality and moral based development paradigm—with its
intention to challenge that assumption. ity are essential to human life, not least message of “greed is good”—has taken a
I wish to argue that economic and the sphere of business, finance, and battering, with the continuing and deep
business decisions impact many aspects commerce. ening financial market meltdown turn
of our lives, while they also raise impor The greed-motivated neoliberal ing the world into a wasteland.
tant moral and ethical concerns that call world has spun out of control and, like Like the imaginary clothes created
into question what it is to be a human a headless chicken, is spinning round by the two weavers in Hans Christian
being. I will argue that decision mak and round with nowhere to go. So, what Andersen’s story “The Emperor’s New
ers need also to concern themselves is to be done? What should we all do? Clothes,” neoliberalism’s moral-free,
with the world of the heart, mind, and What can we do? What are the answers spiritless economic system cloaks the
spirit (contrary to what is mostly prac and what steps should we take? world today and has duped and fooled
ticed today). Perhaps it is time for us to redefine many into avoiding the truth about it, in
Moreover, I wish to present my our values. Should we enact more laws order to continue plundering the peo
thoughts in an easy-to-read and jar and regulations? Will they be broken ple and the earth. It is a system that uses
gon-free style. I see my role as that of a again? Will they be ignored again, as quasi-scientific theory and language to
storyteller in a heart-to-heart dialogue they have been in the past? Or is this reinforce and protect the wealth and
and conversation with the reader—noth the time for us to examine our cultural power of the 1 percent while exploiting
ing less, nothing more. We are facing and spiritual norms and the fact that and abusing the 99 percent by privatiz
some major crises. For me, the answers it is not the laws and regulations only ing the profits for the few and socializ
lie in simplicity. No need to complicate that create great banks, businesses, and ing the costs for the masses.
matters more. It is all of those impossi economies, or great nations. People do. The neoliberal, free market econ
ble-to-understand theories and devices Should we not begin to regain the omy of capitalism, with no values but
that have brought the neoliberal house basic values of what society is all about? profit maximization and cost minimi
of capitalism down, and we need not Should there be a difference, as there zation, is at the heart of corporate and
make the same mistake. is now, between the values of finance, individual greed and a glaring lack of
Therefore, it is time to be contem business, and economics and those of social justice and concern for the com
plative and take action for social jus families and communities? Should there mon good, encouraging not legitimate
tice, of which sustainable economics be competition between these values profit but excessive greed, individual
and business for the common good are or a convergence? Is it time to discard ism, selfishness, and disregard for the
an essential part. the market fundamentalism, the false greater good.
In all, since the beginning of the belief that the market knows best, and The time is now to begin to work
financial and economic meltdown in instead begin to believe that the mar for a new paradigm, where collective
September 2008, many books and arti ket was made for human beings—not outcomes are not from individuals pur
cles have been written on why such human beings made to serve the mar suing their individual greed but from
scandals, frauds, and crashes took ket? Should we equally not discard the communities whose individual mem
place, on what went wrong. They all false values of modern economics and bers work collectively for the common
agree on the role of one vital element: begin to understand that the only things good. This I will call our Promised Land,
dishonesty fueled by greed. We for that have value in themselves are love, a land of hope, vision, and inspiration,
get at our own peril that honesty and beauty, and the pursuit of knowledge? enabling us all to move from despair to

hope, darkness to light, and competi Tawney [Manchester: Manchester Uni and caring world. We cannot begin this
tion to cooperation. versity Press, 1987], 19). journey without, first and foremost,
To conclude my observation on this All in all, the more I observe, the finding inner peace and contentment
topic, we should note that, as has been more it becomes clear to me that people ourselves. We should acknowledge that
remarked before, this is precisely what everywhere, all over the world, young a truly genuine and sustainable world
the “crisis of capitalism” is all about. “It and old, are hoping for economics, busi is grounded in what is most valuable in
is nothing less than the crisis of human ness, and a way of life that is value-led life: love, meaningful relationships, fam
ism as a religion being played out in and people- and nature-centered. They ily, friendship, well-being, contentment,
economic life. If freedom is made an want, once again, to be able to trust. They freedom, sufficiency, comradeship, vol
absolute, as it is for example in the writ want to see integrity and respect. They unteerism, altruism, cooperation, kind
ings of Milton Friedman and Friedrich want to see accountability and trans ness, generosity, sympathy, and empathy.
Hayek, such that it is impossible on intel parency at all levels. They want to see We must reorient economics, busi
lectual grounds to place limits on the more equality and justice. They want a ness, and the world of education and
exercise of freedom, the result is an eco fair playing field. They want to see peo work toward a truly meaningful and
nomic system shorn of justice; . . . both ple with high moral compasses lead pol value-based development of human well-
the injustice and inhumanity of capi itics, economics, business, finance, and being, in balance with the well-being of
talist societies result inevitably from media, among other things. They want nature, not simply continue the pursuit
the failure to assert certain absolutes a value-led education and health care of unbridled economic growth, consum
and so place proper limits on the use of system. They want to be in a situation erism, and materialism. The world of
freedom” (Brian Griffiths, Morality and where they are in control of their lives, socially negligent economics and busi
the Market Place: Christian Alternatives where they can plan and dream about ness must change, and only then can we
to Capitalism and Socialism [London: a better future. They want to be free of claim that we are genuinely pursuing
Hodder & Stoughton, 1982], 29). the fear of getting old, sick, jobless, and a wealth-creation model that will pro
In summary, although I defend cer homeless. They want to be free of the vide well-being and a good life for all.
tain positive benefits of a well-controlled, pressures of modern life, consumer
regulated, accountable, and transpar ism, materialism, selfishness, and more. 2. Admit that modern economics and
ent market economy, I also maintain They want to see stronger family val neoliberalism have failed us. I wish to
that there can be no civilized market ues of love, sympathy, empathy, com suggest that now is the time to acknowl
place if the economy and business are passion, altruism, cooperation, giving, edge the failures of current economic
not value led. I will also argue that the and sharing. They want more respect for models and theories, as well as the nar
solution to the current socioeconomic Mother Earth, the environment, and rowness of market fundamentalism. The
global crisis is not technical. It needs nature. They want to see no more wars times demand a revolution in economic
to be looked at again in a fresh way of “convenience,” destruction for the thought as well as new ways of teaching
that will embrace human values of wis sake of future lucrative reconstruction economics, business, and management,
dom, morality, ethics, justice, sympathy, contracts. And they want to see more among others. In many respects this
empathy, accountability, responsibility, dialogue of civilizations, religions, and means a return to the soil in which eco
trust, integrity, cooperation, and the cultures, and more consideration for nomics was initially born and to moral
common good. the common good. philosophy amid issues and questions
Here the wise words of R. H. Tawney of broad significance involving the full
ring so true: “Modern society is sick Steps to the ness of human existence.
through the absence of a moral ideal. To begin this process, I suggest the
. . . The essence of all morality is this:
Promised Land following step.
to believe that every human being is Here are steps we can follow to the
of infinite importance, and therefore Promised Land. 3. Begin a journey to wisdom. We should
that no consideration of expediency acknowledge that economics and busi
can justify the oppression of one by 1. Begin a journey of self-rediscovery. ness should be all about human well-
another. . . . It is only when we realize In order to heal ourselves and Mother being in society and that this cannot
that each individual soul is related to Earth and to propose solutions to global be separated from moral, ethical, and
a power above other men, that we are crises of business, economics, ecology, spiritual considerations. The idea of an
able to regard each as an end in itself ” education, and more, we must learn, economics that is value-free is totally
(Quoted in Anthony Wright, R. H. once again, the art of living in a loving false. Nothing in life is morally neutral.

outcomes—financial collapse, ecolog economics should be on the benefit and
ical degradation, lower morals, higher bounty that the economy produces, on
corruption and nepotism, and so on— how to let this bounty increase and how
can you see any alternative but to pur to share the benefits justly among the
sue the common good? people for the common good, removing
The theological and philosophical the obstacles that hinder this process.
origins and sources of the common good Above all else, the purpose of the econ
are very well documented. The com omy is to meet basic human needs as
mon good is an old idea with newfound well as provide the means of establish
vitality in the global public discourse. ing, maintaining, and nurturing human
Its direct lineage includes philosophers, relationships while dealing justly with
theologians, and statesmen from var future generations (sustainability) and
ious ethical traditions. Debates about ethically with all life on earth (ecolog
the common good allow participation ical balance).
by diverse schools of thought and pro Moreover, economic investigation
vide a unique opportunity to build the should be accompanied by research
broad political will necessary to meet into subjects such as anthropology, phi
today’s international moral obligations. losophy, theology, politics, ecology, the
For our purpose and intentions, we environment, and ethics, to give insight
can define the common good as “widely into our own human mystery, as no eco
In the end, economics cannot be sep beneficial outcomes that are never pre nomic theory and no economist can
arated from a vision of what it is to be ordained but instead arrived at through say who we are, where we have come
a human being in society. In order to mindful leadership and active follower from, or where we are going. All human
arrive at such understanding, my first ship.” These outcomes involve a “regime beings and all species must be respected
recommendation is for us to begin a of mutual gain; a system of policies, as part of the web of life and not rele
journey to wisdom, by embodying the programs, laws, rules, and norms that gated to narrow short-term economic
core values of the Golden Rule (the ethic yields widespread benefits at reasonable interests, commodification, or exploi
of reciprocity): “Do unto others as you cost and taps people’s deepest interest tation, as has been the case for the past
would have them do unto you.” This, in in their own well-being and that of oth many long decades.
turn, will prompt a journey of discov ers” (Barbara C. Crosby and John M.
ery, giving life to what many consider to Bryson, Leadership for the Common Good 5. We must become bridge builders and
be the most consistent moral teaching [San Francisco: Jossey-Bass, 2005], 360). encourage a dialogue of civilizations.
throughout history. It should be noted In short, the principle of the common We must undertake the task of build
that the Golden Rule can be found in good reminds us that we are all really ing a bridge between East and West.
many religions, ethical systems, spir responsible for each other—we are our We must encourage a dialogue of civi
itual traditions, indigenous cultures, brothers’ and sisters’ keepers—and must lizations, cultures, and faiths. We must
and secular philosophies. work for social conditions that ensure encourage a multidisciplinary approach
Another necessary step in this jour that every person and every group in to problem solving. Above all, our path
ney to wisdom, which is complementary society is able to meet their needs and must be one of uniting love and intel
to the Golden Rule, is to discover, pro realize their potential. It follows that lect. This, in my view, can be a great path
mote, and live for the common good. every group in society must take into of dialogue between East and West and
Renewing our faith in the universal account the rights and aspirations of between “the modern” and the indig
character of human values while direct other groups and the well-being of the enous or aboriginal. Pursuing such a
ing the decision-making path toward whole human family. dialogue would lead to a more relevant
the common good must now be at the and true economic model, in harmony
heart of all we do. Look all around you: 4. Now is the time for a revolution in eco- with the deepest human values.
after decades of pursuing the values of nomic thought. Here I am guided by the In addition, the so-called modern
neoliberalism, such as individualism, wisdom of Keynes, who once remarked world (both East and West) has much
selfishness, egotism, greed, consum that the only things that have value in to learn from the spiritual and cultural
erism, and materialism, to name but a themselves are love, beauty, and the pur values of the worlds of many indigenous
few, and the subsequent and consequent suit of knowledge. Therefore, the focus of peoples, both past and present. There

exists much wisdom among the indig ‘efficient,’ or ‘productive’ not only to Conference series were founded at an
enous, containing lessons in sharing the extent that they maximize money international conference in Oxford in
and equality and justice that can help and power (the old bottom line) but 2002.
draw “modern” people into engagement also to the extent that they maximize What the GCGI seeks to offer—
with the deeper realities of their own love and caring, kindness and generos through its scholarly and research pro
dominant cultures. Also, people who ity, and ethical and ecological behav gram as well as its outreach and dialogue
live close to the earth, who possess an ior and contribute to our capacity to projects—is a vision that positions the
earth-based spirituality, typically view respond with awe, wonder, and radi quest for economic and social jus
themselves as part of nature, part of the cal amazement to the grandeur and tice, peace, and ecological sustainabil
earth, and part of a community of spe mystery of the universe and all being” ity within the framework of a spiritual
cies as well as members of the human (“Thanksgiving 2009,” the Network consciousness and a practice of open-
community. of Spiritual Progressiveness, http:// heartedness, generosity, and caring for
Among the indigenous, not only do www.spiritualprogressives.org/article others. All are thus encouraged by this
human beings derive tremendous ben .php?story=20091113093240694). vision and consciousness to serve the
efits (physical, psychological, and spir common good.
itual) from nature, but they also regard 7. Now is the time for globalization for Perhaps GCGI’s greatest accomplish
all the elements of nature (people, ani the common good. We must recognize ment has been the ability to bring glo-
mals, plants, forest, rocks, and streams) that our economic problems are closely balization for the common good into the
as living beings to be respected, rev linked to our spiritual problems and common vocabulary and awareness of
erenced, and related to. These are the vice versa. Moreover, socioeconomic a greater population, along with initi
types of insights the world needs today justice, peace, and harmony will come ating the necessary discussion as to its
in order to construct an environmen about only when the essential connection meaning and potential in our personal
tal ethic that will allow us to enable an between the spiritual and the practical and collective lives.
abundant flourishing of biodiversity aspects of life is valued. What is neces In short, at Globalisation for the
on earth not only because we benefit sary for this journey is to discover, pro Common Good Initiative we are grate
from such diversity but also because it mote, and live for the common good. ful to be contributing to that vision of a
is right and moral. However, discovering common ties better world, given the goals and objec
In all, it is now clear that capital among varying belief systems is hardly tives that we have been championing
ism for the twenty-first century needs the most arduous part of bridging reli since 2002. For that we are most grate
a fundamentally renewed morality to gious, ethnic, and geographical divides. ful to all of our friends and supporters
underpin it, urgently requiring a new The greater challenge is to apply the ideas that have made this possible.
and more relevant definition of a value- of the global common good to practical
based “bottom line,” to which I turn next. problems and forge common solutions. Ubuntu in the Xhosa
Translating the contentions of philoso
6. Now is the time for a new definition phers and religious scholars into agree
Culture Means “I Am
of the bottom line. We should acknowl ment between policymakers and nations because We Are”
edge that the new bottom line must not is the task of statesmen and citizens, a I would like to close with a story that
be all about economic and monetary challenge to which Globalisation for illustrates “common good” to perfection:
targets, profit maximization and cost the Common Good Initiative (GCGI) An anthropologist proposed a game to
minimization, but should involve spir adheres. The organization’s purpose is children in an African tribe. He put a
itual, social, and environmental consid not simply to talk about the common basket of fruit near a tree and told the
eration as well. When practiced under good or simply to have a dialogue: it is children that whoever got there first
these values, business is real, viable, to take action, to make the common would win the sweet fruits. When he
sustainable, efficient, and profitable. good and dialogue work for all of us, told them to run, they all took each
Therefore, the new bottom line that benefiting us all. other’s hands and ran together, then sat
we should tell students about now could Guided by the principles of hard together enjoying their treats. When he
read as follow: “Corporations; govern work, commitment, volunteerism, and asked them why they had run like that,
ment policies; our educational, legal, service, and with a great passion for since one of them could have had all the
and health care practices; every institu the dialogue of cultures, civilizations, fruits for himself, they said: “Ubuntu,
tion, law, social policy, and even our pri religions, ideas, and visions, the GCGI how can one of us be happy if all the
vate behavior should be judged ‘rational,’ and the GCGI Annual International others are sad?” ≥

TRANSFORMING GREED
Transforming Greed:
An Interfaith Common Word
by Martin L. Sinaga
Martin Lukito Sinaga is a lecturer at

Greed is said to describe a desire to acquire more material the Jakarta Theological Seminary
goods than necessary for human well-being. Greed is about (STT Jakarta) in Indonesia. He is also
exceeding the limit of basic human needs for a good life. It is a pastor of the Simalungun Protestant
about possessing all of a culture’s greatest riches and then Christian Church (GKPS). He worked
exceeding the limits defined by the society itself. from 2009 to 2012 as study secretary
for theology and the church at the
Lutheran World Federation (LWF)
Greed is the main word used today to their religious values should transform in Geneva. During his tenure at the
express people’s feeling about the global this condition, which is undergirded and LWF, he developed a socially engaged
market. Greed is also considered as the measured in monetary terms. They can interfaith dialogue with Buddhism and
main backdrop in the course of the cur no longer pretend to live as if they have Islam.
rent economic crisis. We hear that a not actively participated in these struc
huge amount of money was transferred tures; the silent acceptance of the status even enjoy growth. The root of an Islamic
as a bonus to a person who is actually quo will only preserve the unjust struc economy lies in its constant criticism of
responsible for the debt and bankruptcy ture, which in the long run will crush usury (riba), which is opposed because of
of his or her corporation. At the same the faith communities themselves. how it tends to exploit the poor. Distress
time, we know that inequality of income This crisis, nevertheless, creates an driven credit is believed to violate the
is at the bottom of this global economic opportunity for interreligious collabora basic tenet of the Islamic faith in what is
meltdown. We hear then, today, a global tion to challenge the existing structures just. Sharing what Muslims have, that is,
outcry against that widening income of greed by promoting another possible gifts (zakat), with the weaker members
gap, the 99 percent against the 1 percent. way of living together. The extreme dif of society becomes a means by which
Greed is said to describe a desire to ficulties caused by the global economic economic sovereignty is protected.
acquire more material goods than nec crisis, and the continuing worldwide In the modern context, Islamic bank
essary for human wellbeing. Greed is attention to the climate crisis, provide ing is believed to be the way to mediate
about exceeding the limit of basic human an opportunity for the religious com this antiusury (noninterest) principle
needs for a good life. It is about pos mon voice to be heard again. by promoting a profitsharing system.
sessing all of a culture’s greatest riches The bank is a joint project wherein busi
and then exceeding the limits defined Christian-Muslim ness partnership is pursued through an
by the society itself. agreement on a fair profit to be gained
However, as the crisis itself has widely
Concern from investments. This is how the invest
expanded, greed clearly has not been Historically, one longstanding chal ment of the money is controlled. This
an individual flaw alone but one that lenge offered by both Christians and is also one way to deal with the selfish
has led to the formation of formidable Muslims against greed is their criti homo economicus and to promote real
political and economic structures that cal position on usury. In the case of istic mutual gain.
enable a few people to seek unlimited Muslims, through their “worldly and Similar to this is what a small
material and financial gain. Here we see spiritual office,” Muslims try to protect Christian community of the Rhineland
structural greed operating in our society. their community from usury and expect area of Germany proposed as a notfor
Yet people of faith are living with the that through this practice, their commu profit cooperative institution called a
advancing of these practices and feel that nities’ economies can be sustained and credit union (CU), with the proposal

initiated by the devout, pietistic Lutheran wisdom to offer. It acknowledges that common word. (See Martin L. Sinaga,
Friedrich Wilhelm Raiffeisen in 1849. Christianity alone does not have the ed., A Common Word: Buddhists and
The CU seeks to encourage thrift among resources to resolve these problems and Christians Engage Structural Greed, 8.)
its members so that the savings they build that it must seek the ethical wisdom
up can become a fund from which they of other traditions, in both its analysis A Common Word
can borrow. This is important for small and its action. (CCIA, “Report of the
businesses seeking to become self-suf March 2009 CCIA Meeting,” http://www The Christians present at the above-
ficient and wanting to be free from the .oikoumene.org/resources/documents mentioned consultation generally agreed
illegal loan shark, who charges exor /wcc-commissions/international-affairs that the global crisis resulted from greed
bitant rates for credit. The members /commission-on-international-affairs and that while it had individual mani
then enjoy the subsidiary principle— -policy/report-of-the-march-2009-ccia festations, it was primarily a structural
the motive of a CU is to promote the -meeting.html.) issue. It was, however, acknowledged that
economic and social goals of its mem Therefore a consultation was held in according to a strong Christian tradi
bers, not profit for the CU itself. Thailand in 2010, hosted by the WCC tion, greed is considered not so much
This is actually consistent with the and the Lutheran World Federation a structural problem as a personal fail
2009 Vatican document Caritas in (LWF), titled “Buddhists and Christians ing or sin, the remedy for which would
Veritate (Charity in Truth), which advo Engaging Structural Greed Today: A be conversion: a genuine confession of
cates solidarity as key in today’s eco Consultation Addressing a Spiritual sin and reconciliation with God through
nomic crisis. It emphasizes the dignity and Moral Crisis.” At the very begin Jesus Christ.
of labor as well as the need to discern ning, the participants sensed that a Many of the Buddhists present at the
and transform the glaring inequalities Buddhist-Christian “common word” consultation were of the opinion that
in economic life. Further, Pope Benedict (some faith perspectives derived from greed is primarily the individual’s prob
XVI added that each of us has a voca both Buddhist and Christian teach lem. Because of the three poisons, lobha,
tion to promote interreligious ways of ing which enrich the understanding of dosa, and tanha (inadequately translated
mutually dealing with the crisis. The the issue of greed as well as inspire the as “greed, hatred, and delusion”), individ
credit union is a clear example of this faithful to act in collaboration) should uals are unable to overcome their con
call for intercommunal solidarity and be proposed during the consultation, dition of dukkha (unsatisfactoriness, or
growth for the sake of an economy that since they all experience the common suffering). The remedy for this would
serves the needs of all while limiting economic crisis today. be to follow Buddhist practices that
any greedy economic systems. If something common is to arise lead to emancipation. Other Buddhists,
for both faiths, then a fruitful dia particularly those with the perspective
Buddhist Insights logue requires that participants await of engaged Buddhism, agreed with the
the insights arising from the midst of Christian participants at the table that
Lately, in the context of the global eco the dialogue group. At this consulta structural greed is a reality that urgently
nomic crisis, voices of the faithful from tion Buddhists and Christians shared needs to be addressed.
the Buddhist tradition are being heard many good and valuable ideas and The consultation concluded that
again. In March 2009, about six months insights. In the discussions that fol Buddhists and Christians can no lon
after the global financial crisis hit the lowed each presentation, consultation ger ignore current monetary practices
United States and subsequently the participants asked questions, agree and pretend to live as if they had not
rest of the world, the Commission of ing or disagreeing, and the presenters actively participated in these structures;
the Churches on International Affairs responded or defended their theses. A all are interconnected in this system, and
(CCIA), an advisory body of the World discussion will only become a dialogue it has created a culture in which there
Council of Churches (WCC), meeting when new insights that arise from the can never be enough. Common words
in Matanzas, Cuba, reflected on the cri presenters are observed and grasped by and strategies were then introduced:
sis. The report of its Working Group on the other consultation attendees. This is promoting generosity and cultivating
Interreligious Cooperation offers an not the same as the alternative perspec compassion for others and encouraging
open plea for an interfaith approach tives that Buddhist and Christian pre effective preaching and teaching as well
to structural greed and recognizes that senters offered, and participants agreed as spiritual practices such as meditation
religions in general, and Buddhism in with or argued over, but it is a third and prayer to motivate Buddhists and
particular, have deeply reflected on the option that occurs when participants Christians toward personal and social
question of greed and have significant become aware of the emergence of a new transformation.

Counteracting the structural greed supremacy—has much to do with Karl-
embodied in political and economic Heinz Brodbeck’s saying that money is
power structures also requires new strat becoming the global power of an illusion
egies. They include instituting antigreed (http://www.khbrodbeck.homepage.t
measures such as the development and -online.de/illusion.pdf). Money is now
enforcement of adequate regulation of a universalized form of thinking, as
financial transactions and the establish money enters the psyche of humans
ment of policies that promote the equi today. With the introduction of money,
table distribution of wealth. human beings started to communicate
Since market-driven global econ not only by speech but through calcu
omies have become harmful to small lating, in the form of counting nearly
businesses and devastating to local everything. According to Brodbeck,
communities, efforts to create alter this brings money to the level of an
nate economies at the local level must illusion: we accept money in exchange
be encouraged. Four examples of such for performances or products (which
efforts are identified from around the means that we believe in its value) and
world: a local exchange and trading sys take its unit as a basis for our calcula-
tem (LETS), in which trading is done tions. This cognitive calculus points
in local and regional currencies; coop to the fact that money is based on a
erative banking; decentralized energy; mental process or, in other words, on
and localized production and exchange a delusion of thought. We handle our
of basic commodities such as water and relationships with other people by cal
food. As structural greed also threatens culating their performances or prod
the earth’s sustainability, it is urgent to ucts in terms of the fictional monetary
safeguard the “commons” for all peo unit and relate them to it. People are
ple in participatory ways of organiz interdependent in producing, but this
ing and managing the earth’s resources. interdependence is not consciously real
Therefore, collective and spiritual powers ized because it is conveyed by mone
ought to be enhanced when Buddhists tary calculation. Thus, calculating in
and Christians work together. This will is seen as “a store of value,” and when money becomes an illusory foundation
give the people perseverance, release greed steps in to encourage accumu of more and more social interactions.
from their egos, compassion for those lation, problems arise. His analysis of This global illusion is so prevalent
who suffer, and the inner strength to how money works offers clarity on precisely because most people believe
love and deal nonviolently with those the question of structural greed. This this “mammon.” The domination of
whom they have to oppose. occurs as money becomes “disem money can be broken the moment many
bedded” from productive life and is people stop accepting it, begin to talk
Common Mammon traded on the speculative, global finan about what kind of society they want
cial markets. The way money is now to live in, and start to act in alternative
In light of this interfaith agreement on understood is paired with the idea that ways. Therefore religious belief now
a common word transforming greed, consumption will bring life to sukha gets its opportunity to inform people
one important issue needs to be engaged (happiness or ease), but it only brings of some other reality than money for
thoroughly, that is, the meaning and use us closer to dukkha, as greed only gen care and trust. Any faith tradition that
of money. Apichai Puntasen urges us erates the anxiety to have more (money endorses compassion and solidarity
to analyze what has become the main and cultural goods) for apparently no should then extend its power so that
tool of greed itself, that is, money (see good reasons. Therefore global effort money can again be confined to its lim
“The World’s Crises and the Response to is needed, according to Puntasen, in ited function in life. Today we begin to
the Crises by Buddhist Economics,” in changing especially the triad of capi realize that not only our understand
Buddhist Approach to Economic Crisis, talism-industrialism-consumerism, ing but also the survival of humanity
vol. 4, ed. Dion Oliver Peoples, 1–27). which is composed of money. and nature depend on such compas
Money as a medium of exchange is This dominion of money—facil sion, solidarity, and mutual participa
not a bad thing, he says, but when it itating greed’s reaching cultural tion. ≥

ESSAY
Issues of Dharma Missions

in Different Cultures
by Brook Ziporyn
to their ignorant or pointless or wrong

The author gave a presentation in November 2011 on Rissho present practices and ideas. The lat
Kosei-kai’s cross-cultural dissemination of the teachings ter are the buddhanature itself, and
of the Lotus Sutra, at the International Dharma Missions none can be simply “wrong.” It means
Symposium held at Rissho Kosei-kai headquarters in Tokyo. never disrespecting their present activ
The following essay is based on and amplifies the content ities, their present beliefs, their present
of that presentation. proclivities, their present desires, their
present practices. As the bodhisattva
says in that chapter, “You are all prac
An organization like Rissho Koseikai, for all presentations of the teaching ticing the bodhisattva way, and all will
which endeavors to make Lotus Sutra to all audiences. be buddhas.”
Buddhism available to people in max This is a matter we can and should The first part of this statement is
imally diverse cultural contexts in all all give our opinions on, but none of more important than the second. This
parts of the world, must ask itself this these opinions can be the final word is the teaching of the One Vehicle
question: How do we distinguish what is on the question. My own opinion on (Ekayana): all activities and all beliefs
essential to this tradition as opposed to this question is as follows: and all mental and physical states, just
what is upaya (skillful means), added at The essence of the Lotus Sutra is the as they are, can potentially be seen as
one time or another specifically to suit Buddha’s statement in chapter 2, “I teach aspects of, parts of, expressions of the
traditional Japanese society and cul only bodhisattvas.” This means that all One Vehicle, the bodhisattva path that
ture? What must remain always pres who are taught by a buddha are bodhi leads to buddhahood, a path that man
ent, and what can change in different sattvas. Since this statement is itself a ifests itself in all forms, including the
times and places? This is a question teaching of the Buddha, whoever hears form of its apparent opposites (as in
that does not admit of an easy objec or reads or thinks about this statement is the shravaka path, the practices that are
tive answer. The slippery allinclu being taught by the Buddha. This means disparagingly called the “lesser vehi
siveness of the idea of upaya makes that whoever hears or reads this state cle,” which explicitly denies that it is
anything that is fixed and determinate, ment is a bodhisattva. Since you have engaged in the pursuit of bodhisattva
anything with definite form, eligible now read this statement, in the previ hood). All of your idiosyncratic delu
for relegation to the status of upaya. ous sentences, you are a bodhisattva. sions and mistakes and neuroses are
Indeed, strictly speaking, in Mahayana The teaching of Never Disrespect themselves upayas, which is to say, they
thought, anything definite is ipso facto Bodhisattva, a past incarnation of are the seeds of buddhahood (upayas
upaya, conventional truth. In the Lotus Shakyamuni Buddha, in chapter 20 of are the means by which buddhahood
Sutra traditions, as interpreted in the the Lotus Sutra spells out the implica is achieved) and at the same time also
light of Tendai (Ch., Tiantai) teachings, tions of this more completely: to talk the expressions of buddhahood (upayas
however, we do not say that it is upaya to and interact with people as a buddha are the content of a buddha’s enlight
merely: it is not a downgrading of an does is to regard them all as bodhisattvas, enment, what he or she is enlightened
institution to call it an upaya, rather which means never to disparage or dis about, and also what a buddha creates in
it is a compliment, and in Tendai at respect them. But this does not mean order to enlighten all beings). According
least, all upayas are themselves also simply respecting some abstract inner to the Lotus Sutra, your activity right
ultimate truth. But it does mean that essence hidden within them (for exam now, however pathetic and worthless it
this particular form is not obligatory ple, their buddhanature) as opposed might appear to you, appears differently

Brook Ziporyn, PhD, is a scholar of ancient and medieval Chinese religion and
philosophy. He has taught at Northwestern University since 1998. Following a
year as Visiting Professor of Philosophy at the National University of Singapore,
he will begin offering courses at the Divinity School of the University of Chicago
in the 2013–14 academic year. His published books include Ironies of Oneness
and Difference (Albany, NY: SUNY Press, 2012). He serves as an international
advisor to Rissho Kosei-kai.
to a buddha: to a buddha, it is worthy from them toward the inclusion of all to anything for which there are obvious
of the highest respect. The Buddha does other deeds and values and thoughts, ulterior motives, anything that serves
more than love you: he respects you. You seeing all of them eventually as exten the interests of the people preaching
too will be a buddha, the teacher and sions and versions of that original unen it, and indeed anything that flatters
enlightener of all living beings in all lightened practice, thereby also revealing the values of conventional social order
worlds; your way of being right now is that itself was always much more than it generally, which would serve as good
a new way of being a buddha. The pres had originally taken itself to be. It means advertising for any prospective reli
ent Buddha can learn from you, just as accepting each thing just as it is because gious practice in that it would make
you can learn from him. He rightfully each thing, in being itself, is always also that religious organization look more
looks up to you, just as you rightfully much more than what it appears to be. acceptable to its potential host societ
look up to him. To be a buddha is to What had originally appeared to be an ies, offering itself as a kind of internal
be able to see the way in which every unenlightened practice—that is, what policing system. This would probably
other person is a buddha. ever we are doing and thinking and have to include things like family values,
It is in this sense that “the Lotus Sutra being right now—turns out in retro unquestioning obedience, hierarchy,
is about encounter,” as is often said in spect, because of the ways in which it authority, patient endurance of wrongs,
Rissho Kosei-kai: it is about dialogue, is capable of expanding and ramifying devotion, hard work, effort, self-denial,
the meeting of differences that come in its dialogue with other meanings discipline, most of the “parental” rhet
to recognize themselves in each other, and implications, to have always been oric and the safety of group member
thereby expanding their understanding a form of enlightenment. ship as a bulwark against loneliness
of what they themselves are. Practically What teachings are temporary and insecurity, and the sense of the
speaking, this means practices must upayas? In my view: quite a few of the Buddha or the organization as a per
be devised starting from wherever we most cherished traditional teachings. sonal guide, parent, or companion. To
already are, from our preexisting delu For my part, I would be very suspi note that these are upayas is, again, not
sions and desires, and working outward cious of anyone preaching allegiance a disparagement. But it means that they

may not be assumed as appropriate to one shared set of beliefs, one chain of religions already present in that society
every social context and every individ command, everyone agreeing, everyone but who also perhaps miss the stable
ual to which the Dharma is preached. thinking the same thing, and everyone sense of meaning that the old structures
Sometimes this question is posed in doing the same thing. This is precisely gave them and that has now vanished.
terms of the necessary adaptations for a what top-down forms of authoritarian They want the overlap of two opposite
tradition emerging in traditional Asian ism are meant to enforce, and it is by things: liberation from tradition and
societies to suit the needs of postin appeal to the necessity of this kind of existing meanings and access to tradition
dustrial European or North American fatuous “unity” that these forms gain and meaning. This can be accomplished
societies. It is interesting to pose this their legitimacy. Indeed, the very notion only by access to infinite meaning mak-
question abstractly: Assuming that a of following any set of rules that are ing, and this is indeed the great strength
religion is wanted, what sort of reli meant to apply universally and neces of the Lotus Sutra, for this is just what it
gion would be wanted in those soci sarily, whether imposed by oneself or offers. The relevant essence of religion, I
eties nowadays? Here again I can give by others, requires this commitment to would suggest, is not belief in a God or
only my own impressions. the desirability of a “single meaning,” gods, nor belief in compulsory rules or
I believe one thing that is sorely a single purpose, a single order, a sin rituals, nor hierarchical chains of com
needed in these milieus is a religion that gle significance. mand. It is simply in giving meaning
resolves the cultural impasse between The embrace of infinite meanings to everyday life by connecting it to a
monotheism and atheism. This would implies that the means by which the larger narrative context, which is specif
have to be a “middle way” beyond two religion of the future would solve the ically religious if and only if this larger
extremes: (1) the dichotomous either/or impasse in modern society should not context is something beyond and more
of monotheistic “meaning” in all of its involve the traditional upayas listed than the ordinarily perceived deter
guises, rooted in a single authoritative above, for they are, by chance or because minations of things as experienced by
plan or purpose of the universe, with of their creation to answer similar needs, everyday common sense or accessible
a single commander, a single designer, too reminiscent of the single-order cos to empirical methods and offers solu
a single meaning, and (2) a meaning mos of the authoritative God from which tions to the deepest existential problems,
less world. Ironically, it can be argued contemporary religion is striving to lib which, by definition, cannot be solved
that both meaning and meaningless erate itself. What is needed is a form by any amount of empirical informa
ness derive from the same assump of religion that does not appeal to a tion. The Lotus Sutra offers a ceaseless
tion, which is itself ultimately derived source of command and authority. No disclosure of new narrative contexts for
from monotheism: the idea that one God as planner and creator of the uni each of its protagonists, showing them
particular view of the universe trumps verse. Voluntary endeavor, not coer that they are part of a longer story than
all others, that there is such a thing as cion. No threats of hell or promises of they initially believed, with an earlier
objectivity. The either/or imposed by Heaven. Consequences but not punish past and a later future: you are not only
this assumption implies that if no one ment. Errors but not shame. No obedi who you think you are in the context
meaning is able to win total acceptance ence, no commands, no constraints. No of this brief story, you are also so-and-
or absolute dominance, be valid in all otherworldliness that denies either the so from the distant past and such-and-
contexts, or have the power to explain senses or the health of bodily life and such a buddha of the distant future.
everything and anything, it is ipso facto even legitimate selfishness, for self-cen The most powerful implication of this
invalid. We must have either one mean teredness is the source of diversity of teaching is that each event in any per
ing or significance to all things, one goals and diversity of meanings. I see son’s life is an incident that forms a part
single consistent system, or no mean things differently from you because what of infinite stories and therefore always
ing at all. The solution to the impasse I want is different from what you want. has infinite meanings. There is indeed
between meaning and meaningless lies This must be fostered, not anathema something rather magical about the
in infinite meanings. (The latter term is tized. To traditional concepts of “unity,” effect of this simple teaching. It means
derived from the text and even the title this will sound like a recipe for chaos. that nothing is exactly what you think
of the “opening sutra” to the Lotus in The Lotus Sutra, however, has another it is—and that you yourself are never
the Rissho Kosei-kai tradition, the Sutra view of the matter. merely what you think you are. You are
of Innumerable Meanings [Muryogi- It must be remembered that a reli always more than anything you could
kyo].) Not one meaning, not no meaning: gion newly introduced to an alien cul know about yourself. Such a teaching
infinite meanings. “One meaning” also ture will tend to attract those who are offers liberation from any difficulty—
implies “one purpose,” one common goal, dissatisfied with the existing traditional for that difficulty is not what you think

it is; nothing is as you think it is. It is them. You yourself are more than you
the companion that is with you in every appear and exceed any conception of
situation—for it is the “more” that is you. Your present activities teem with
“with” every situation. It provides pro meanings, are part of infinite narratives
tection—whatever is threatened is not stretching back into the infinite past and
all there is. It provides guidance—there forward into the infinite future.
is always another way to go. It provides What seems crucial is to find a sim
inspiration—there is always something ple way to communicate this, a practice
more that one can do, more that one is that is easily grasped and easily remem
already doing, more than what you’ve bered and that can be deployed at any
already thought of. time and any place. The past successes of
It is in this way, I think, that the Soka Gakkai as a competing but some
Lotus Sutra can offer a religion of the what successful Japanese religion abroad,
future for these societies: its Buddha is with points of sharp contrast and yet
not a God, and this difference should also some common cultural roots with
be stressed in all Dharma missions in Rissho Kosei-kai, is worth studying as
historically monotheistic lands. Phrases both a positive and a negative model.
from traditional Japanese that link “God I believe that what made Soka Gakkai’s
and Buddha” must be dropped in this presentation appealing were the fol
context, for they are fatally misleading. lowing three elements: (1) the asso
To speak of divinity and buddhahood, ciation of the Lotus Sutra ideas with
or the gods and buddhas, would be fine. a “life force” theory of the universe (a
But divinity as such, undistinguished as term that is new to Buddhism beginning
to singular and plural, is very different in the nineteenth century and proba
from the monotheist God. “Oneness” bly rooted in vitalist movements in the
and “manyness” of meaning is the cen West); (2) the positive assessment of sec
tral issue here. The spurious oneness ular and selfish desires and passions as
of monotheism implies a single dis legitimate aspects of religious practice
tinct being who is not you and is not exclusion of personality, it is the capac (simply stated, the idea that you could
anyone else but himself, and must not ity to be either personal or impersonal. get a new car or more money or a pret
be confused with the oneness of the This is the oneness and eternity of the tier girlfriend by chanting the daimoku
Ekayana, which is everyone and every Eternal Buddha, and its qualitative dif [“Namu Myoho Renge-kyo”] but that
way. As the founder of Rissho Kosei- ference from any possible monotheism this was at the same time somehow con
kai has said clearly enough in his own must be stressed again and again. No nected to the greater, less selfish and less
commentaries, the eternal Buddha is single mind creates the world, and the material ideals of bodhisattvahood and
given a personality only provisionally, world has no single purpose or mean buddhahood), and (3) the daimoku as
as a way in which to relate to the eter ing. You yourself are not created by any a simple practice, presented as some
nal “life” of the universe. Life is actu single mind, not even “your own mind” thing with mysterious depth and power.
ally neither personal nor impersonal. construed as a single entity, but by infi What made Soka Gakkai unattractive,
What crucially distinguishes it from the nite minds and infinite mental acts and and made many people fall away from
monotheistic notion of God is that it is volitions of all beings throughout end it, were: hierarchical authoritarianism;
not one single personality: it can man less ages of the past, and it is these that tendency to petty schism and dogmatic
ifest as infinite personalities, plural. It constitute the Ekayana. This is the con rigidity; exclusiveness and condemna
is not a single meaning, it is not mean nection to larger narratives (plural!) that tion of heresy; obsessive attitude toward
inglessness: it is infinite meanings, the make these sorts of meanings (plural!) chanting, which led to addiction and
infinite meanings of each particular truly religious and capable of fulfilling guilt over laxity—and probably many
thing, of each person. Each individual the desire for religious meanings. The more things as well.
has not infinite value but infinite val world is always more than it appears to I think what Rissho Kosei-kai can
ues, infinite meanings, infinite identi be. It exceeds any conception of it. Your gain from considering this case study
ties, infinite stories. It is not the definite own actions are always more than they is emphasis in its Dharma missions on
presence of a personality nor the definite appear and exceed any conception of a modified version of all three of the

attractive elements of the Soka Gakkai
approach while avoiding its many pitfalls:
(1) The idea of a life force that is not an
intelligent designer but expresses itself in
all forms of life from within has power
ful appeal. It is a good, simple, intuitive
way to present the idea of pure energy,
pure potential, pure power—something
with no one fixed form that, however,
can therefore express itself in any and
all forms: not meaning, not meaning
lessness, but the ability to make infi
nite meanings and values. However,
I think the term life is better than life
force and further stresses that this can
never be something with a single pur
pose, direction, or tendency and is not
some second thing, a force, behind life
but is life itself, all life, immanently. cause. Finally, it takes kyo to mean pri the world. Everything is more than, other
(2) Moreover, the idea that material marily “sound,” that is, the chanting of than whatever it seems to be, more than
selfish desires are themselves a legit the daimoku itself, which it treats in a whatever it can seem to be.
imate motivator and also means that somewhat idolatrous way. This is not Ho means the exact opposite: every
transcend themselves, that lead toward incorrect, but it is partial. It gives only thing appearing exactly as it appears,
greater, more spiritual, and less selfish one small corner of the implication of determinately as this rather than that.
accomplishments, is precisely the teach the daimoku as explained in the Tendai Ho means: This cup is precisely and
ing of the Lotus Sutra, as the children traditions. I will here give a more com merely this cup. My desire for money
in the burning house (chapter 3) pur plete explanation, derived from Zhiyi’s is my desire for money, you are just
sue their own specific petty desires and Fahuaxuanyi (Hokkegenki): you, each thing is “regulated,” deter
yet thereby attain the great ox cart, or Myo means the same thing as “incon mined, set, and fixed as what it is,
as the poor son (chapter 4) pursues his ceivable.” This means whatever is beyond exactly itself and nothing besides.
meager minimum wage and yet thereby what we see, hear, and feel, of course, Tendai teaching specifies three types
attains his original inheritance. (3) The but more important, it is what is beyond of ho, or dharmas: buddhas, sentient
daimoku is a powerful vehicle for spread what we think. It is not just “spiritual” beings, and one’s own mind. These
ing the Dharma, an easy and attrac as opposed to “physical”: determinate are all individual things, in their sep
tive shorthand overview of the doctrine mental events are excluded just as much arate ranks and positions.
that at the same time provides a sim as palpable physical things. Myo means: Ren means the effect of all practices,
ple, straightforward practice that can be everything is other than, more than the “fruit” of practice, namely, buddha
taken up at any time or place. It allows whatever you think it is or whatever hood. It means the ultimate truth, the
for a quick shorthand way to contem you could imagine it to be. Myo means: ultimate reality, final awakening, the
plate the teachings of the Dharma, as This cup is not merely this cup. You perfected state, which is permanent,
each word in the daimoku has a very are not merely “you”—that is, what blissful, and pure.
specific meaning, which is explained you conceive yourself to be, what you Ge means the cause, namely all prac
in detail in the Tendai (Tiantai) and imagine yourself to be. Your desire for tices, namely the other nine realms
Nichiren traditions. The Soka Gakkai money is more than what it appears to besides buddhahood, all of which are
explanation of the daimoku, however, be, greater than it appears to be, other causes leading to buddhahood. Ge means,
is rooted in a very selective reading than it appears to be: it is the bodhisattva in short, upaya, the flower that lures us
of Nichiren’s very selective reading of path and many more things besides. forward with its beauty even though it is
Tendai sources. Soka Gakkai there Even an infinite number of names and not the ultimate fruit. Ge is your pres
fore explains myo to mean “spirit” and descriptions could never exhaust what ent state considered as an upaya lead
ho to mean body or the physical, and anything is: this cup, your selfish desires, ing toward buddhahood, wrapped in
ren to mean “effect” and ge to mean your suffering. The world is not merely color and desire, in impermanence, pain,

nonself, impurity, but all of these func
tioning to lure us ever onward.
Note that renge is a restatement and
expansion of the meaning of myoho.
Myo is ren, ho is ge. The inconceivability
of all things is precisely their buddha
hood, beyond their appearance as merely
finite, conditional suffering, which is
their necessary upayic presentation.
Note also that, as the Tendai writ
ings like to point out, the lotus flower
is unique in that its fruit and its flower
are present simultaneously. Most flow
ers produce a flower first, which then
withers and falls away before the fruit
appears. The lotus flower has its fruit
wrapped up inside its flower bud, which
then opens to reveal the fruit that had
been hidden within it all along. The leading toward buddhahood, both delu an “ordinary deluded person” and a
two are copresent from beginning to sion and enlightenment, both samsara “bodhisattva” at every moment. In a
end, the only difference being between and nirvana, both ordinary life and the hoza meeting, although each person may
whether the flower is open to reveal life of the Buddha. This is the teaching be speaking from limited wisdom and
the fruit or closed to conceal it. This of the Lotus Sutra, and it is completely selfish motives and a twisted perspec
is the case, according to Tendai, with contained in the daimoku. tive, once those words leave that per
the cause and the effect, with upayas I suggest that the daimoku be used as son’s mouth and are recontextualized
and buddhahood, with delusion and a simple teaching device to be presented by the framework of the hoza meeting,
enlightenment. They are always copre to new members of Rissho Kosei-kai. the premise that any word can be the
sent, coexistent, and neither one actu The hoza meeting (a form of group teaching of the Buddha, their meaning
ally precedes the other. Enlightenment interaction based on the Buddha’s teach changes and expands. At the same time,
is always present within its “cause,” ings) is another great Rissho Kosei-kai they also impact the listener in a totally
delusion, which is thus always really innovation with much promise for devel unforeseen way, with deeper meanings
upaya. Every single event has more opment and great potential appeal in than those intended. As the Lotus Sutra
than one meaning: it is both delusion the West. Here we see the teachings of says, the Buddha’s words come out of
and enlightenment. “encounter” and “respect” and “infinite our mouths without our knowing or
Kyo means “thread, connection,” and meanings” all beautifully realized in a intending it: “We attain it without even
“sound,” but most centrally it means simple social and religious practice. The deliberately seeking it” (chapter 4). Or
“all-pervasive,” “omnipresent,” which premise that should be stressed is the as the Sutra of Innumerable Meanings
is to say, unconditional. This refers idea that every member of the group says, “The words and phrases are the
to all the four previous terms: All of can and does at times and in certain same, but the meaning is different.” This
them are omnipresent, present in all ways speak for the Buddha, that one’s is precisely what happens in hoza meet
times and places. This means that both own personal opinion and biased view ings: someone intends a banal platitude,
inconceivability and conceivability are is at the same time also the word of but it becomes a great revelation to the
copresent everywhere, that both cause the Buddha. We are all bodhisattvas hearer: the words are the same but the
and effect are copresent everywhere, to one another. Hence if we all let fly meaning is different.
that both ultimate truth and upaya are whatever our own opinion is, however These are my suggestions for Rissho
copresent everywhere without excep one-sided and unauthorized it may be, Kosei-kai missions in different cultures: a
tion. Every single deed, every single together we will be speaking the word religion of infinite meanings; life express
person, every single desire, every single of the Buddha. This is a powerful teach ing itself in all forms, encounter, and
experience, is at once beyond concep ing that depends on the “double iden respect; affirming the infinite values
tion and yet specifically just this, is at tity” that is the core of the Lotus Sutra even in secular desires; expressed in
once both buddhahood and the upaya teaching: that one is simultaneously practices of daimoku and hoza. ≥

FOUNDER’S MEMOIRS
Practice and Learning:

The Two Ways
by Nikkyo Niwano
In March 1999 an autobiography by Rev. Nikkyo Niwano (1906–99), the founder of Rissho Kosei-
kai, was published in Japanese under the title Kono michi: Ichibutsujo no sekai o mezashite (The
path that we have walked: Aspiring to the world of the One Buddha Vehicle). The book is a lively
account of the life of Founder Niwano as a leader of an international lay Buddhist association
and a pioneer of interreligious cooperation who dedicated himself to liberating all people from
suffering with firm faith in the Lotus Sutra. Dharma World will continue to publish excerpts from
the book in installments.
The Manifestation of the Truth did not with fire, and standing in a waterfall [a had such success would put it down to
simply reveal to Rissho Koseikai its true traditional form of ritual purification] in their own spiritual power, but for me
focus of devotion but also pointed to a midwinter on Mount Takao near Tokyo, it only increased my doubts. As far as I
new direction for both members’ activ all the time continuing my regular job. was concerned, it was not right to give
ities and the structure of the organiza When I served as an assistant master my all to such uncertain systems, and
tion. As far as I was concerned, the most in the Tengu Fudo group, every day I I increasingly felt they were not for me.
urgent issue then was to make sure all would perform esoteric magicoreligious Surely somewhere there was an unal
members had a thorough knowledge prayer rituals for up to sixty people. At terable law that could bring liberation
about how to view the focus of devotion. times the results of my incantations were to all. I found this law fully set out in
From the time of the organization’s immediately obvious. Most people who the Lotus Sutra.
beginning in 1938, the Threefold Lotus
Sutra had been the main scripture of our
faith. This Lotus Sutra is the essence of all
the teachings imparted by Shakyamuni
throughout his life. His teachings are
based on the truth that this is a world
of suffering, that the origin of this suf
fering is nothing more nor less than
our desires, and that by controlling
those desires we are liberated from all
suffering.
From the time I went to Tokyo, when
I was sixteen, seeking to find out how to
bring people happiness, I trained with
various kinds of groups, learning direc
tional and ninestar divination as well
as onomancy, a kind of name interpre
tation. I also performed austerities such
as abstention from the five cereals, giv
ing up everything that had had contact

Nikkyo Niwano, the founder of Rissho Kosei-kai, was an honorary
president of the World Conference of Religions for Peace and was
honorary chairman of Shinshuren (Federation of New Religious
Organizations of Japan) at the time of his death in October 1999.
He was awarded the 1979 Templeton Prize for Progress in Religion.
When I first met Mr. Sukenobu Arai, with it. The note that Mrs. Iizuka gave
the man who became the great teacher me was truly the “sutra” that established
in my life, and heard for the first time my connection with Buddhism. From
his lectures on the Lotus Sutra, I was that one slip of paper was born today’s
bowled over by the scale of the sutra’s Rissho Kosei-kai; through it, a spiri
teachings and immediately captivated tual relationship has been established
by them. I remember as if it were yes between me and all of its members. I
terday how from that time I never failed really want everyone to know that when
to go and listen to the lectures of Arai we speak of our faith to a stranger or
Sensei [Teacher Arai] every day, in all hand out a single book, it is an unmissa
weathers, even on New Year’s Day. ble opportunity to create the possibility
My meeting with Arai Sensei came of bringing another person into a rela
about through a note passed to me by tionship with Buddhism.
Mrs. Iizuka, a midwife. She had come From the day my relationship with
to the place where I was busily working the Lotus Sutra was established through
and handed me a slip of paper, saying, that small piece of paper, I was like a
“Human beings cannot live in contin sponge, visiting Arai Sensei incessantly.
ual happiness. If something troubling He had been a student of the Confucian
happens, come and visit this address.” classic the Analects, but when he was
Exactly a week later, my second daugh fifty-one, he suddenly became para was eager to learn, and Arai Sensei’s,
ter, Kyoko, then one year old, fell ill with lyzed and bedridden. Unable just to which was eager to teach. Both speaker
Japanese sleeping sickness. lie in bed and do nothing, he asked his and listener completely forgot the pas
Worried sick and at a loss about what wife to bring him a copy of the Lotus sage of time, and we spent every day
to do, I remembered the slip of paper Sutra that was in her parental home. immersed in the Lotus Sutra.
Mrs. Iizuka had given me. I hurried out Because he could not move his arms, Arai Sensei’s wife would say with a
in the pouring rain to visit the person she held the sutra in front of him and wry smile, “My husband doesn’t say a
whose address was written there to beg turned the pages as he began to read. word in the house, but when you come,
his help. And so it was that I met Arai This was the first time he had come in Mr. Niwano, he just talks and talks.” I,
Sensei and came in touch with the teach contact with the Lotus Sutra. too, came to realize the shallowness of
ings of the Lotus Sutra for the first time. As he continued to read, he was over the religious faith that I had been prac
A person without any prior con whelmed by the breadth of its teachings ticing, and I was enthralled by the ocean-
tact with Buddhism who develops an and became absorbed in them. At some like depth of the Lotus Sutra.
interest in its teachings is said to have point during this time, his paralysis just Zen master Hakuin (1686–1769),
“established a relationship” with it. This seems to have vanished. It was impos who restored Japanese Rinzai Zen,
relationship is deepened when someone sible for him to remain silent about the reread the Lotus Sutra in the autumn
else copies a sutra and gives it to that wonder of the Lotus Sutra after such of his forty-second year. When he came
person. Today when we hand out a leaflet an experience. This was Arai Sensei’s to the passage in the third chapter, “A
explaining our teachings, we are actu state of mind when I first visited him in Parable,” that says, “Now this triple world
ally helping people who did not know 1935, when I was twenty-eight. It was is all my domain; the living beings in
about Buddhism form a relationship a meeting of like minds—mine, which it are all my sons. But now this place

abounds with distresses; and I alone actually lead to delusion. I may seem righteousness of their deeds. For the
am able to save and protect them,” he overemphatic on this point, but it is time, that was a momentous statement.
was said to have suddenly penetrated the same as the need for a craftsman We can easily imagine that he suffered
the ultimate meaning of the Lotus Sutra to remember that while the resilience much opposition and endured a lot of
and awakened to its magnanimity and of bamboo is ideal for craft work, han pressure as a result.
value. His first doubts were overcome, dling freshly cut bamboo carelessly can My heart is engraved with the fact
and he became aware that his under cause one to be injured by its splinters. that perseverance is necessary in any
standing of Buddhism was mistaken. If we employ these techniques knowing age when teaching the Truth. Today,
His emotions at that time, which were very well they are skillful means, then unlike the time of Shakyamuni, there
so deep that he cried aloud involun they serve a useful purpose. However, are no particular hardships or persecu
tarily, are recorded in his biography, if we think they are everything, we will tion associated with teaching, so perse
Hakuin nenpu. I can certainly understand lose sight of all the other paths. verance has another aspect. I remember
the excitement and delight that comes being told by Arai Sensei, “Perseverance
with encountering the Lotus Sutra, for A National Pilgrimage does not just mean enduring what is
it clearly answers our questions “Why difficult. It is also exercising self-con
are we born?” and “What is the right
of Dissemination trol over your own tendency to fall into
way to live?” Knowing that twenty-five With Rissho Kosei-kai’s declaration of arrogance or self-satisfaction because
hundred years ago these teachings had the Manifestation of the Truth in 1958, you are saving people.” It is this kind
so deeply penetrated the condition of I turned my attention to nationwide dis of perseverance that is probably more
the human heart and mind and set out semination of the teachings. important for us living in modern times.
a way to resolve the question of suffer Early on the morning of January 3 After visiting the Yokohama train
ing made me a complete captive of the that year, I set out for the Rissho Kosei- ing hall, I went to the training hall in
Lotus Sutra. kai training hall in Yokohama. It was a Chiba on January 6 and then on the fol
I had studied many kinds of practices sunny day but bitterly cold, and I remem lowing day to the one in Kisarazu, and
and techniques, as I have mentioned, ber that ice covered the road in many to Ashikaga on the eighth. All of these
such as directional and nine-star divina places on our way to Yokohama. At eight are in the Kanto area. On January 11, I
tion, onomancy and physiognomy, and o’clock, when devotionals began, the visited the Kobe training hall, then an
geomantic rules for erecting gravestones, hall was filled to bursting with mem eight-hour train journey from Tokyo.
but these were all random and unorgan bers. Those unable to enter stayed in This hall is halfway up a small hill
ized. A teacher of directional divination the garden. Here is what I said to them: between Mount Rokko and Mount Maya,
would say that his own method was “This year, with the declaration of both part of Setonaikai National Park.
the best, and a teacher of physiognomy Rissho Kosei-kai’s Manifestation of the Water had been sprinkled on the stone
would declare that his own reading of a Truth, I am determined to visit all of steps leading to the entrance, and the
person’s character and temperament was our training halls in Japan. Today I am garden looked beautiful. Unusually for
second to none. I first realized this when taking my first step here at the training January, it was a mild morning. Inside,
Arai Sensei explained to me that from hall in Yokohama.” the atmosphere was cheerful, just as
one meaning (the universal Truth) arise My records from that time show you would expect in the time of the
a million meanings, which can again be that I spoke there about the impor New Year, and smiling members called
condensed into one. The things I had tance of perseverance, the third of the out greetings.
until now studied randomly resolved Six Perfections. The Lotus Sutra speaks Members from groups in Osaka,
into one, as it is written in the chapter repeatedly of the significance of perse Kyoto, Okayama, Himeji, Shikoku, and
“Preaching” in the Sutra of Innumerable verance, but this does not simply mean Toyooka, among others, had rallied from
Meanings: “The Innumerable Meanings putting up with things. far and wide, and I felt their enthusi
originate from one law,” and I realized Shakyamuni did not judge people’s asm aroused by my talk.
that all of them were expedients for worth by their birth, as did the Indian That night I decided to stay in the
revealing one’s buddha-nature. The joy society of his day, with its strict dif training hall rather than in a hotel as
I felt then is indescribable. ferentiation by class and status. What on the previous night. I was traveling
If we forget the crucial point that determined their worth for him was with Teijiro Okano, head of the doctrinal
directional divination and onomancy their actions. He said it did not mat department of Rissho Kosei-kai. When
and so on are simply expedients for ter how humble a home people were we arrived, the people on duty there gave
revealing one’s buddha-nature, they can born into, they were ennobled by the us padded kimonos to wear. I am a tall

chapter already had a youth group, and
its members were very enthusiastic in
their activities.
As soon as I entered the room, some
of the young people brought out a large
hibachi (brazier). I sat down beside it
and the young people gathered closely
around me, and so we began our hoza
session. As soon as I said that I would
be willing to answer any questions they
might have, one young man immedi
ately asked, “Isn’t there a great differ
ence between going forward knowing
the way and just ambling along without
knowing where we are going?”
“That’s a very good question,” I said,
and facing the young man, I began to
speak. They all stared fixedly at me,
nodding at my words. Their reactions
made me think of the way the desert
sands absorb water.
These young people were Rissho
man, and the kimono was too short. how frankly he was able to talk to me. Kosei-kai’s future.
On the other hand, Mr. Okano was on Even though our ideals were the By the following morning, a silver
the portly side, and his kimono hardly same, his personality, outlook, and way of world spread around us as far as the eye
reached around his body. Laughing, thinking were quite different from mine. could see. The peaks of the mountains
I invited him to go to the public bath We cannot persuade people who have surrounding the city were all white. Some
with me, and we went out of the hall. their own ideas about things to agree fifteen hundred red-cheeked members
The atmosphere in the crowded with us by speaking to them only once thronged into the hall, which was filled
bathhouse and the feeling of friend or twice. I asked Mr. Okano to accom to capacity. I spoke about the impor
ship engendered by everyone bathing pany me on the nationwide campaign to tance of both study and practice and
together allowed Mr. Okano and me to bring all members throughout the coun about carrying out the practices of a
talk freely, and I came away with a very try to an awareness of the Manifestation bodhisattva.
good opinion of his character. Since of the Truth, because I hoped that by For nearly six months, I was on the
he had built up his own company and spending each day together we would road whenever I was not required at the
employed a large number of people, gain a good understanding of each oth headquarters for ceremonies, travel
he was a dynamic man who did not er’s way of thinking. ing south to Kyushu and Shikoku and
tolerate those who went about things north to Hokkaido. By the time my first
in a halfhearted way in their religious For a Beautiful Bloom teaching campaign ended, at a meeting
life. “Since you’re going to do it, it’s no in Sapporo on May 11, I had been to
good going about it in a lukewarm sort On January 16 we set out for the Nagano forty-eight places, and I had the distinct
of way. If you come to the training hall training hall. When we arrived that eve feeling that members were little by lit
each day, you should make the fact that ning, it had begun to snow. As I was tle coming to understand the aims of
you’ve come worth it.” returning to my room after taking a the Manifestation of the Truth.
He was honest and truly good- bath, the sliding glass door to the cor Thinking back on Rissho Kosei-kai’s
natured. He told me that a fund had ridor opened and a young man rushed great turning point, some people tell
been set aside to finance the proposed out. He had a favor to ask of me, he said. me, “It was due to your integrity that
new organization under Myoko Sensei I looked into the room and saw that ten the issue of the written compact pre
[Myoko Naganuma, cofounder of Rissho or so young people were sitting there, sented in 1956 did not create a problem
Kosei-kai] and asked what should be preparing signboards and placards for for the future and that we have come
done with it. This was a measure of the conference the next day. The Nagano as far as we have.” There are scholars of

Kosei-kai long and distinguished serv
ice during its formative period. Other
senior leaders also continued to perform
their important roles with no change,
energetically acting as leading figures
in the organization.
Knowing the Path

and Moving Along It
Though we talk of the Manifestation
religion, too, who study the incident and the senior leaders in their existing roles, of the Truth, it was nothing special.
say, “The fact that no accusations were without any change. Casting off this Until the time of the declaration of
made over the incident is related to the and that person as no good helps no the Manifestation of the Truth, we had
later growth of Rissho Kosei-kai.” Such one develop his or her full potential. trained under the principle that single-
words gladden my heart, but looking at No matter how many people there are, minded practice would give positive
it in religious terms, the written com they are still not enough. results. The new direction symbolized
pact was not an issue that should have The Sangha, the community of by the Manifestation of the Truth sim
been taken seriously. However, there is Buddhist believers, is not a place in ply clarified the idea of guidance for
no guarantee that the same thing won’t which to judge people but a place to large numbers of people by explaining
happen again if we don’t guard against it. encourage them to mature through to members the meaning of their prac
I have one thing in particular that I awareness of their mistakes. It was the tice in doctrinal terms and why they
would like people whose task it is to pre unity of purpose achieved by the senior had received positive results from it.
serve Rissho Kosei-kai in the future to leaders that enabled them to become the It was important for members to
keep in mind: people of religion should foundation stone for Rissho Kosei-kai’s understand that their practice had a def
look on all that happens to them, how future. On the occasion of the comple inite objective and if they followed the
ever personally disadvantageous or unac tion of Myoko Sensei’s grave, I stood Way they would without fail attain lib
ceptable, as an assignment set them by before it and took from the inside of eration. Unless they understood where
the Buddha, as a sign of his compassion, my coat the compact that had caused they were heading, it would be very
designed to raise them higher and thus so much concern for the senior lead difficult for them to practice the Six
have the strength to convert bad karma ers and burned it. Everything literally Perfections (donation, keeping the pre
into good karma. went up in smoke, and that was the end cepts, perseverance, diligence, medita
Morning glories do not bloom of the incident. tion, and wisdom) in their daily lives.
because the sun bathes them with light When we understand what others Once members understood the mean
in the morning. What causes them to are thinking and this understanding ing of their various practices in the light
open their beautiful flowers, scientists echoes within the buddha-nature deep of Buddhist doctrines, they would joy
say, is the night’s chill and the deep dark in our hearts, all vexations and ill feel fully accept them as the way to lead
that comes before sunrise. Similarly, the ing vanish, just as the morning dew people everywhere toward happiness.
dark of hardship is necessary for a per disappears when the sun shines forth. These were the Dharma practices that
son to mature. From the time of that first teaching all could follow with understanding,
Some of the senior leaders seem to tour, Mr. Okano vowed to devote him with truth as its foundation.
have been worried that they would be self entirely to dissemination work. “I I decided that the quickest way for
punished in some way for what they will live spreading the Dharma and die members to understand this was initially
had done over the written compact. spreading the Dharma,” he said. He went through the young people, with their
However, they had performed with all of to Okinawa and, giving no thought to flexible thinking. The very basis of the
their might to establish the Dharma as his own life, immersed himself in dis Youth Group was restructured in the
actors in the drama laying the ground semination work. After he had estimated seven-year period from about 1951 to
work for Rissho Kosei-kai. Everyone how and when the training hall would 1958. Previously, a large number of the
was committed to creating an organ be constructed in Okinawa, he closed young people in the organization were
ization truly able to bring liberation to his remarkable life at the place where suffering from tuberculosis or some
others. Thus, after the incident, I kept he was teaching, having given Rissho other illness. Since I was involved in

guiding young people, I wanted to cre Causes and Conditions, and the Ten to make an effort to understand the will
ate the Youth Group for those who had Suchnesses. of the Buddha and to realize his will in
no specific health problems, and I sent The twenty years from the founding our society. People who had thought only
out a call for young people who were of the organization was a time of con about their own salvation now wanted
not motivated to join because of their stant and rigorous religious training. it to be the means of bringing happi
health. When I taught them the doc This training revealed its true value when ness to others.
trines of Buddhism, I found that they members began to study and understand In the Ekottara Agama, Shakyamuni
picked them up very quickly. Once they the teachings as doctrines. The basis says, “There are many kinds of power in
understood the doctrines, they grew of training gave rise to great strength. this world, but the power of happiness
in confidence. Bemused chapter heads Some people think that Rissho Kosei-kai is supreme. Wherever you go, there is
asked me why I did not teach them, changed direction by stressing doctri nothing greater. The Path of the Buddha
too. They were embarrassed to realize nal study, but there was no sudden shift is attained through happiness.” How do
that the young people’s knowledge was at all. Whereas previously the empha we seek out that happiness that all long
greater than theirs. Once they had real sis in religious training had been on for, and how should we guide people
ized their need to be taught, they very practices to the detriment of theory, we to it? This, I think, is our most impor
quickly understood the doctrines after had merely returned to complementary tant question. If we try too impatiently
only brief instruction. study of the teachings as both practices to switch from one type of practice to
When members began studying the and doctrines. another, we will create a problem for
teachings in this way, the whole organ The public criticism Rissho Kosei- the future and end up by killing the bull
ization became invigorated. Realizing kai had received for its practices and as we try to straighten its horns, find
that the faith they had been practicing methods of dissemination arose because ing that the cure is worse than the dis
was such a wonderful teaching filled training was given priority over doctri ease. I think that in changing our way
them with pride. The Manifestation of nal study. When I think about it, the of guidance to quietly getting people
the Truth gave rise to an amazing vigor, Yomiuri Incident played a large role in interested, we reach a happy medium. It
at the very time Rissho Kosei-kai was getting the organization’s activities on the is very important that we learn to know
facing perhaps its most difficult period right track. When all is said and done, it this by personal experience.
since its formation. Troubles came one was precisely because Rissho Kosei-kai I think this experience was very use
after another from within and with had gone through a period of such strict ful for me later, when I began to play a
out, as the organization was criticized training from the very beginning that role in the formation of organizations
and attacked from without during the senior leaders came to understand the such as Shinshuren (Federation of New
Yomiuri Incident [the public criticism doctrines, ranging from the Four Noble Religious Organizations of Japan), the
Rissho Kosei-kai had received for its Truths to the Eightfold Path and the Six Brighter Society Movement, and the
practices and methods of dissemina Perfections, comparatively easily. There World Conference of Religions for Peace.
tion] and as members reeled from the is absolutely no doubt on this point. The spiritual training I received helped
loss of their beloved Myoko Sensei. I Since there was no change in the me to deal somehow or another with
was confirmed in my resolution that in purpose of religious effort or how it was tasks that others just could not manage.
order to weather this critical juncture, undertaken and practices continued as One person alone cannot do any
the immediate necessity was to estab they had previously done, members were thing. And one religion alone cannot
lish the doctrines of Rissho Kosei-kai. not unsettled. More than anything, the change society. How can we unite the
In the light of the religious prac great benefit we received was that every strength of many people to change soci
tices that Rissho Kosei-kai had so far one could practice with a broader under ety as a whole? More than anything else,
been teaching (which was none other standing of what he or she was doing. we have to wait patiently for the right
than the single-minded practice of the The faith that until now had been moment. In Japan we have an expres
bodhisattva way expounded in the Lotus prone to the dramatic or miraculous now sion that means literally “stay foolish.” It
Sutra), we started teaching the doc came to comprehend the true nature of is exactly because we dare to “stay fool
trines intensively, using materials that liberation as a result of members’ think ish” that we can usually manage to do
incorporated the teachings of early and ing deeply about Shakyamuni’s teach everything that needs to be done. My
primitive Buddhism, and explained in ings. The tears we had until now shed experience in many different spheres
diagrammatical form the teachings of for ourselves alone were being shed for has taught me how important it is to
the Four Noble Truths, the Eightfold others, and whereas before we had sim “keep being foolish.”
Path, the Six Perfections, the Twelve ply clung to the Buddha, now we began To be continued

NIWANO PEACE PRIZE
Peaceful Coexistence
through Reconciliation
An Interview with Rosalina Tuyuc Velásquez
The Niwano Peace Foundation awarded the twenty-ninth Niwano Peace Prize on May 10, 2012,
to Mrs. Rosalina Tuyuc Velásquez, a human rights activist and political leader in Guatemala. She
was honored for unflagging work that exemplifies the great potential and wisdom of indigenous
peoples in marking paths to peace. The following interview was conducted with her on May 11
at the International House of Japan in Tokyo, by Rev. Kinjiro Niwano, chair of the Niwano Peace
Foundation. They discussed how people can live in ways that nurture all life.
Niwano: Rosalina, you have devoted Niwano: In 1988 you and some friends that he could dedicate himself solely
yourself to joining women who have founded CONAVIGUA. What was the to his religious training, and we lived
lost their husbands through civil war or situation for Mayan women victimized apart from our father for ten years. It
the oppression of government troops. by the civil war in Guatemala? is an unusual amount of work for one
You have aided their efforts for mutual woman to take care of a household. It
assistance and worked to restore human Tuyuc: In our Mayan culture, the men is heart wrenching to contemplate the
rights to indigenous peoples. For your primarily work in the fields, planting tragedy of this civil war that affected
incomparable courage and energy, and and harvesting crops. Although women Mayan women so terribly and to con
for your activities for peace based on also help out in the fields, their main sider their hardships.
Mayan spirituality, I was proud to pre role is housework. As for childrearing,
sent to you the twentyninth Niwano fathers train the sons and mothers train Tuyuc: At the time, most of the women
Peace Prize on behalf of the Niwano the daughters. were demanding the recovery of their
Peace Foundation. During the civil war, however, the family members’ remains, and they cried
indigenous men were killed in the army’s all the time. In the midst of this, we
Tuyuc: Thank you very much. When crackdown. The women left behind with were able to share our pain through
it was decided that I would be com small children had the burden of deal our activities and came to learn how
ing to Japan, my first thoughts were ing with the household issues without to pull together for the sake of hope.
of the people victimized by the atomic help, and they had no choice but to cul We learned the importance of all of us
bombs in Hiroshima and Nagasaki and tivate the fields themselves. At the same combining our strengths to overcome
of those who perished last year in the time, they had to search for the fathers the causes of our suffering.
massive earthquake and tsunami that and husbands who had been taken from And then, rather than simply mov
struck northeastern Japan. I prayed for them. They had to play many roles— ing forward by ourselves, we encouraged
the heavenly bliss of these people and seeking truth, demanding justice, and others as well. By sharing our experi
thought about their contributions to raising children—at the same time. ences, we learned the importance of
the world. activities that can overcome the prob
This Niwano Peace Prize that I have Niwano: The circumstances were differ lems of the community and the coun
received, I accept on behalf of all peo ent, but soon after Rissho Koseikai was try as well as the consciousness building
ple who devote their lives and ener founded, my father [Founder Nikkyo that comes from them. Over the course
gies to making the world better and Niwano] sent our mother and us chil of twentythree years, these activities
with gratitude for the gifts from our dren from Tokyo to his home village have reached the regional and national
ancestors. of Suganuma in Niigata Prefecture so levels. We have even started to turn our

Rosalina Tuyuc Velásquez was born into a religious agricultural family in Guatemala. That
country suffered an extended civil war between 1960 and 1996, during which more than
250,000 people died and 45,000 went missing. The conflict created more than 240,000
orphans and 50,000 widows. In 1988 Mrs. Tuyuc founded the National Coordinating
Organization of Widows of Guatemala (CONAVIGUA), now a leading Guatemalan human
rights organization. She has also served as a member of the Guatemalan congress.
Chiapas, received the nineteenth Niwano

Peace Prize in 2002. He passed away last
year. Did you ever meet him?
Tuyuc: Of course I met him. Once, I vis

ited Father Ruiz’s diocese to see his activ
ities. Father Ruiz assisted not only the
indigenous people of Chiapas but also
refugees from the civil war in Guatemala
when that was going on. We even vis
ited a community of refugees together.
Niwano: Following the March 2011

earthquake and tsunami, there has been
a movement in Japan to reexamine how
our society works and how we live in
relation to nature. The resulting nuclear resilience. The portent of problems and
attention to societal issues, such as indig power plant accident, in particular, has the nuclear accident must be taken as
enous peoples’ land, the global environ definitely raised a major issue. When a message to the advanced nations and
ment, and natural resources. we think about how people should live, nations that have developed technolog
Even with all of these activities, how how do you think we should approach ically and economically. Behind this is
ever, there are some things that I cannot the natural environment? the issue of the huge market mechanism
get back. The love of the father I lost, that drives the world to seek mainly
his advice, and his teaching, for exam Tuyuc: We humans are also a part of economic benefits. It is essential that
ple. My father was abducted when I was nature. It would be nice if we were always we view the whole of human existence
twenty-six years old. When my husband aware of this, but unfortunately we don’t rather than just the economic aspects.
was taken from me, our children were realize it unless there is some major
one and two years old. disaster or accident. Put another way, Niwano: Buddhism teaches that every
There is a large emptiness in me that until a major problem comes up, we tend thing in the world arises from depend
can never be filled. The wounds my fam to concern ourselves with our desires, ent origination, that nothing arises of
ily and community suffered are deep, destroy nature, and continue to pollute. itself. Human existence is possible with
and we cannot get back what we have There is a concern that because of all kinds of support. For this very rea
lost. I would not want a civil war to hap global warming and climate change, son, the true message of this teaching,
pen in any country. unimagined disasters and other phe I believe, is that we must live in a man
nomena will occur. From now on there ner that tries to be mutually helpful and
Niwano: Many Maya also live in the will be greater anxiety about the envi sharing. What about the Maya?
Mexican state of Chiapas, bordering ronment because of the nuclear power
Guatemala. Father Samuel Ruiz García, a plant’s accident in Japan. Tuyuc: The spirituality of the Maya is
Catholic priest who fought to defend the The work and lifestyles of people based on three essential elements. The
human rights of the indigenous people of today have overtaxed nature’s original first is producing food, and the work

observer is to accompany groups or
individuals that have been threatened
with violence and try to prevent it. As a
fellow Japanese, I would like to express
my respect for Ms. Ishikawa, who has
continued her international coopera
tion activities in the face of acknowl
edged danger.
Tuyuc: At the start I don’t think she

knew a lot about Guatemala. By work
ing with us, she became acquainted with
not only CONAVIGUA’s activities but
that goes into it, the physical. The sec important thing that also brings happi those of other organizations as well.
ond is spirituality, that which is spir ness is not allowing anyone around us Now she has become thoroughly familiar
itual, and we are taught to strengthen to suffer. If there is someone, a neighbor with the issues of public health, educa
our own divine nature and approach or an acquaintance, near us who doesn’t tion, and development. Most impor
the physical with a firm spiritual intent. have work or something to eat or is oth tant, she understands our identity, our
Last, there is community, which, besides erwise troubled, we cannot be happy. Mayan way of thinking, and our beliefs.
our relationships with others and our There is an important connection As the opportunities have come up, she
surroundings, includes taking action between our well-being and our sur has been playing a truly important role,
on social problems. roundings. We must make efforts to telling a broad audience about the Maya
Moreover, Mayan spirituality teaches ensure that we do not harm other peo and their culture.
that we must balance all of these ele ple or nature by the way we live. The
ments. We work to maintain a balance presence of distressed people in our Niwano: Finally, I would like to know
in accordance with this teaching. midst, or of problems with the natu if you have a message for the members
Globally speaking, I feel that there ral environment, can be said to be an of Rissho Kosei-kai.
is a strong tendency to focus on just indication, a message, that we are in an
one element of a problem, as if it were unbalanced situation. Tuyuc: In Guatemala today, many organ
only physical or only spiritual. I think People pray for health and security, izations and groups are infested with
that our tendency to exhaust nature in but when they do this it is important crime and corruption. While power and
spite of the blessings and gifts of Mother that they also offer thanks and pledge wealth are in the hands of a few, many
Earth and nature comes from such a contributions to the entity to which people live in poverty. It is a situation in
way of thinking. their prayers are offered. In our case it which the sense of common humanity
is Mother Earth and nature. Through has been lost, and people have become
Niwano: When I was young and thoughts their ceremonies, the Maya are conscious used to living with a feeling of helpless
of changing our society excited me, my that they are a part of Earth and space, ness in the face of rampant violence.
elders advised me to aim for actions that grateful for the blessings they receive I feel that receiving this award has
followed the right process and were bal from nature and the support of oth given us a big chance to bring change
anced, rather than focusing only on phys ers; sharing the joy of living together to this society. We can now renew our
ical objectives. They taught me that when is something they hold dear. vow to work for and concentrate our
thinking of a better society or happiness powers on peace.
for people, we must stress the importance Niwano: I am keenly aware that we While confronting crises of values
of the process by which we get there. bear a responsibility for future gen and the environment, Rissho Kosei-
erations. Our interpreter today is Ms. kai members have promised with eyes
Tuyuc: Human happiness is an overall Tomoko Ishikawa, who has been work wide open to remain aware of the issues
matter. Having a home to live in, food ing at CONAVIGUA since 1993 with that afflict humanity and to walk with
to eat, or a job to do, having no prob Rosalina and other Mayan women. I have the people in the world who are suffer
lems in the family between husband and been told that Ms. Ishikawa approached ing. There is still a long way to go, but
wife or parent and child—we can feel CONAVIGUA to become an “accompa I would ask them to continue to work
happiness from all of these. Another nying activist,” whose role as a foreign together for peace for humankind. ≥
.
THE THREEFOLD LOTUS SUTRA: A MODERN COMMENTARY
The Sutra of the Lotus Flower of

the Wonderful Law
Chapter 20
The Bodhisattva Never Despise
(3)
This is the 111th installment of a detailed commentary on the Threefold Lotus Sutra
by the founder of Rissho Kosei-kai, Rev. Nikkyo Niwano.
Another important teaching in the story of Never Despise is Since that happened in the distant past, however, the
that although he did actually flee from physical persecution, truth (the Lotus Sutra) was not known or taught before the
he held fast to his beliefs and never renounced the Dharma. birth of the Bodhisattva Never Despise. However, because
Here lies the essential difference between weakness and the truth is eternal and imperishable, whenever an out
flexibility. Weak-minded people easily act against or dis standing person appears in the world, it is possible that he
card their beliefs when they encounter even a little outside can rediscover that truth. The Bodhisattva Never Despise
pressure. But believers with true courage maintain their was just such a person.
faith and continually follow the Dharma, whatever hap Some may think that this story is implausible in our day
pens. The purpose of flexibility is always to keep the faith. and age, when communication and culture are so highly
Although he escaped when physically attacked, the developed. But such an opinion is shortsighted. At times
Bodhisattva Never Despise never ceased the bodhisattva in the history of the universe, something similar to human
practice of paying respect to the buddha-nature within oth civilization may well have appeared and disappeared more
ers. In the end, he brought out their hidden buddha-nature. times than we can possibly conceive.
Such a person can be called truly brave. Viewing the history of the universe from time imme
The Bodhisattva Never Despise attained a very high morial, it would certainly not be unusual for innumerable
spiritual state through the sole practice of revealing oth buddhas called King of Majestic Voice to have appeared one
ers’ buddha-nature by respecting it. But when he was near after the other and preached the Lotus Sutra (the truth),
death, he heard the teachings of the Lotus Sutra from the and for the Bodhisattva Never Despise to have awakened
sky, which the Buddha King of Majestic Voice had for to that himself as he approached death.
merly preached. How did the Bodhisattva Never Despise live after that?
The expression “from the sky he heard” means that he The answer to this question also contains a great lesson for
heard the Buddha’s voice resounding in his mind; in other us all. The Bodhisattva Never Despise mastered the teachings
words, he enlightened himself. He realized the truth intu of the Lotus Sutra on his own. By embracing them whole
itively. To say that he awoke to the truth on his own may heartedly, he gained the merit of a longer life. During this
sound mysterious, but actually there is nothing at all mys two hundred myriad kotis of nayutas of years, he preached
terious about it. It is quite natural that the truth can be dis the Lotus Sutra widely for the sake of many people. In other
covered by anyone in this way. words, he moved forward from the basic bodhisattva prac
As I mentioned earlier, the truth must have existed tice of honoring others to the stage of active bodhisattva
from the infinite past if it is really the truth. In the past practice. The result of this is preached in the following.
some truly remarkable people may have discovered the
truth without it being recorded by history. Here it is said TEXT Then the haughty four groups of bhikshus, bhik
that the Buddha King of Majestic Voice discovered the shunis, upasakas, and upasikas who had slighted and con
truth and preached it. temned this man and given him the [nick]name Never

Despise, seeing him possessed of great transcendent pow When we say that our ideal and grand purpose is to
ers, of power of eloquent discourse, and of power of excel create the Land of Tranquil Light within our own world, it
lent meditation, and having heard his preaching, all believed is this kind of world that we are hoping for. It is far from
in and followed him. being a land of quiet repose.
• Believed in. The original Chinese for this term is a com
COMMENTARY Great transcendent powers. These are pound written with two characters, one meaning “believe” and
the extraordinary powers possessed only by buddhas and the other “prostrate.” The first character means uncondition
bodhisattvas, that enable them to see what ordinary peo ally accepting a person or teachings with all one’s heart. The
ple cannot see, to hear what ordinary people cannot hear, second means devoting oneself to that person or teachings.
to see clearly into other people’s hearts, and to see all the In religious faith, such belief is essential. Merely to under
paths that others have followed in the past. stand someone or something intellectually will not transform
In regard to transcendent powers, please refer to “the six the believer. It is here that religion differs from scholarship.
divine faculties” in the July/August 1992 issue of Dharma
World, and “the five transcendent faculties” in the September/ TEXT This bodhisattva again converted thousands of
October 1996 issue. myriads of kotis of beings to Perfect Enlightenment.
• Power of eloquent discourse. “Eloquent” means inspired
preaching of the Dharma. This is possible when one is not COMMENTARY Converted thousands of myriads of kotis
forced or obligated to preach it, but does so spontaneously. of beings to Perfect Enlightenment. To be more precise, this
“Power of eloquent discourse” means persuasive elo means filled multitudes completely with a longing for eter
quence that all people can understand, and can bring them nal, perfect enlightenment.
to the Buddha Way.
• Power of excellent meditation. This term suggests a state TEXT “After the end of his lifetime, he met two thousand
of immutability and immobility producing an extraordi kotis of buddhas who were all entitled Sun Moon Light,
nary power which does not change or deviate from good and under their Dharma he preached this Dharma Flower
ness. In simpler terms, it means that no matter what pressure Sutra. Because of this cause and condition, he again met two
or temptation comes from outside, and no matter what thousand kotis of buddhas, all equally entitled Sovereign
impulse comes from within, one possesses the wisdom Light King of the Clouds.
to remain unmoved by defilements, and is always deter
mined to do right. COMMENTARY After the end of his lifetime. This phrase
In passing, it seems that Japanese people are often misled means in the next world.
by the Chinese characters for Buddhist terms, and misinter • He met two thousand kotis of buddhas. This does not
pret them. A conspicuous instance of this is the tendency mean that he met such a large number of buddhas at once,
to misinterpret the word “impermanence” in a nihilistic, but successively.
depressing sense. As indicated in the text, “because of this cause and con
There is a similar tendency to misunderstand the Chinese dition,” the merit he gained from the good deeds of preach
character for “tranquil,” as in the expression “Land of Tranquil ing the teachings of the Lotus Sutra to many others enabled
Light,” in an extremely passive, negative way. True enough, him to meet a buddha. By listening to that buddha’s teach
the Chinese character meaning “tranquil” connotes solitude ings, he deepened his own understanding, which became
or quiet. Furthermore, in Buddhist terms, it means “death,” the basis of his preaching to many people. As a result of that
so the phrase “Land of Tranquil Light” suggests a world of merit, he met another buddha. In this manner, through the
silence, totally submerged in a lonely light. unlimited cycle of self-discipline, giving instruction, and
But “tranquil” in “Land of Tranquil Light” refers to the the merits of doing these things, he eventually was able to
restfulness and peacefulness of immutability and immobility. live entirely according to the Dharma. While ceaselessly
Therefore, the Land of Tranquil Light means a world con deepening his awareness of the Dharma, he lived one sig
stantly filled with the light of grace, which remains regard nificant life after another, eventually achieving supreme
less of however many ages pass or however much people enlightenment and buddhahood. This is what is meant by
change. This is not a world that has fallen still as death, meeting two thousand kotis of buddhas.
but rather a vigorous, energetic world which is drenched • Under their Dharma. That which each of the buddhas Sun
in brilliant light that enlivens, warms, and encourages all Moon Light preached was the Lotus Sutra. The Bodhisattva
that exists. It is also a world where all human beings hard Never Despise heard it each time he was reborn and preached
at work shine a bright light on their fellows. its teachings to many people.

So “under their Dharma” means at firsthand, in accord essentially one. In other words, we can meet innumerable
with the teachings expounded by each of the various bud buddhas in succession.
dhas named Sun Moon Light. In sum, it means “in accord When we meet new buddhas and learn their Dharma,
with the teachings of the Lotus Sutra.” we ought not to keep it to ourselves, but share with many
others. By sharing it, we not only confer its merits on oth
TEXT Because under the Dharma of those buddhas he ers, but also deepen our own understanding of it, and it
received and kept, read, recited, and preached this sutra becomes engraved ever deeper in our minds.
to all the four groups, he obtained clearness and purity of To know and understand the Buddha Dharma is called
the common eye and of the organs of ear, nose, tongue, “awakening,” or “enlightenment” (chiao in Chinese). To abide
body, and thought, and among the four groups preached by the teachings of that Dharma on one’s own and share
the Dharma fearlessly. them with others is called “practice” (hang). Awakening
and practice forming a harmonious whole and the state of
COMMENTARY Fearlessly. Purification of the six sense its perfect accomplishment is buddhahood.
organs allows the perception of all things as they really are. The path that the Bodhisattva Never Despise followed
In particular, if the mind, or thoughts, is pure, there is no more successfully than any other bodhisattva shows us the
petty, ugly self-interest. For this reason, we can preach the very real way in which our own practice of teaching others
Dharma without inhibitions. This is the reason for “fearlessly.” deepens our awakening so that we eventually attain bud
dhahood. He gives us an indispensable example of great
TEXT “Great Power Obtained! This Bodhisattva-Mahasattva significance.
Never Despise paid homage to such numerous buddhas as That is as it should be, for the Bodhisattva Never Despise
these, revering, honoring, and extolling them; and after cul was none other than an earlier incarnation of the only
tivating the roots of goodness, again he met thousands of Buddha, Shakyamuni, in this saha world.
myriads of kotis of buddhas and also under the Dharma of
those buddhas preached this sutra; after acquiring all these TEXT Great Power Obtained! What is your opinion? Can
merits, he then became a buddha. it be that the Bodhisattva Never Despise was at that time
somebody else? He was [really] I myself. If I in my former
COMMENTARY After acquiring all these merits, he then lives had not received and kept, read and recited this sutra
became a buddha. Thanks to the merit of cultivating the and preached it to others, I should not have been able so
roots of goodness, the Bodhisattva Never Despise again soon to attain Perfect Enlightenment. Because under for
met a large number of buddhas, and receiving their teach mer buddhas I received and kept, read and recited this
ings, he continued to preach the teachings of the Lotus sutra and preached it to others, I so soon attained Perfect
Sutra. Through these merits he again met many more Enlightenment.
buddhas and was instructed by them. In this way, he con
tinually alternated between practicing the buddhas’ teach COMMENTARY Great Power Obtained! What is your opin-
ings himself and instructing others in practicing them. ion? Can it be that the Bodhisattva Never Despise was at that
Through the accumulation of uncountable merits, he then time somebody else? He was [really] I myself. The meaning
became a buddha. here is fairly clear, but if we analyze the passage in greater
The greatness of the religious life of the Bodhisattva detail, it can be paraphrased as follows:
Never Despise lies in bravely persevering until he accom “Great Power Obtained! There may be doubts that because
plished his original intention. We can see that he was neither the Bodhisattva Never Despise was instructed during that
reckless or violent, but tenacious and brave as he progressed long period by innumerable buddhas one after another, there
step by step toward his goal. must have been many bodhisattvas named Never Despise,
He certainly walked the path to buddhahood by learn but there was one, and only one. That is, I myself was the
ing, practicing, and gaining merits one by one by offering Bodhisattva Never Despise.”
and receiving instruction. The idea of practice through kalpas (practicing not only
We should learn from his spirit and follow in his footsteps. for one lifetime, but continuing to practice through succes
At the beginning, we may enter the path to buddha sive rebirths) is clearly explained here.
hood by performing just one kind of bodhisattva practice.
If we continue to perform that practice wholeheartedly, TEXT “Great Power Obtained! At that time the four
we will grasp many truths based on the one truth of that groups, bhikshus, bhikshunis, upasakas, and upasikas,
practice, because the foundation of the Buddha Dharma is with angry minds slighted and contemned me, therefore

for two hundred kotis of kalpas they never met a buddha, This deep meaning is implied in the passage “After their
never heard the Dharma, never saw a samgha, and for a sin was brought to an end, they again met the Bodhisattva
thousand kalpas underwent great sufferings in the Avici Never Despise, who taught them and converted them to
hell. After their sin was brought to an end, they again met Perfect Enlightenment.” In this way, once people encoun
the Bodhisattva Never Despise, who taught and converted ter the Buddha’s teachings, even if they ignore them com
them to Perfect Enlightenment. pletely at first, they will in the end surely be liberated from
suffering by those teachings.
COMMENTARY They never met a buddha, never heard The arrogant people in this chapter were also repeatedly
the Dharma, never saw a samgha. This passage explains taught by the Bodhisattva Never Despise in his former lives
the Buddhist idea of punishment so that we can under that they possessed the buddha-nature. But because they did
stand what it really is. In other words, we should note that not accept his teaching obediently, they underwent a long
the passage does not say that a god or buddha inflicts pun period of suffering. After they had been soundly defeated
ishment. It says simply that for two hundred kotis of kal by their sufferings, they suddenly recalled what they had
pas, anyone who resents and scorns those who pursue the heard about their buddha-nature and at last entered the
worthwhile practice of revealing other people’s buddha- way of liberation.
nature, will never meet a buddha, hear the Dharma, or see Hence, if a person honors other people’s buddha-nature,
believers in the Buddha Dharma. whatever kind of people they might be, and teaches them
During that time they never will meet a buddha or hear that they possess this buddha-nature, his merit will be great.
the Dharma because their minds are closed. They will never Even if that person cannot help them immediately to gain
see believers in the Buddha Dharma because they are too liberation, his instruction will remain engraved in their
wrapped up in themselves. The Buddha, the Dharma, and subconscious and will someday lead them to liberation.
the Samgha are always present, but because those people A certain prison chaplain said that if a criminal heard
are full of wrong ideas, they remain unaware of the exist even a few of the teachings of the gods and buddhas as a
ence of the Three Treasures and have no interest in them. small child, the criminal will invariably be liberated after
For those reasons, their defilements cannot be purged hearing the chaplain’s preaching of the Buddha Dharma,
by the teachings or enlightenment. Faced with the evils however evil his life has been. The chaplain said the situa
that assailed them from without, they can only continue tion is entirely different for those who have never encoun
their struggles and experience lives of human suffering, as tered religion. This is an extremely significant fact, and one
in the Avici hell. which we must consider carefully.
This is the Buddhist idea of punishment. However, the Nothing can be more meritorious than to seek the Dharma
Buddha does not punish, but always liberates people in his and sow the seeds of encounter with the Buddha. Therefore,
great compassion. But even if people have no desire to see even though someone might not immediately respond in
the Buddha or hear anyone who imparts his teachings, he any way, we should always remember not to lose hope or
never forces liberation on them. If he tried to force liber zeal, but constantly and patiently sow the seeds of truth
ation on them before they were spiritually transformed, it whenever we can.
would all come to nothing. This is one of the essential points of this chapter.
The Buddha calmly waits for the right moment, that is, The text says, “They never met a buddha, never heard
when bad karma is expiated. People can expiate bad karma, the Dharma, never saw a samgha, and . . . underwent great
however bad it is, by suffering retribution, and their bad sufferings.”
karma will disappear along with their suffering. In other Earlier, in the July–September 2010 issue of Dharma
words, suffering ends when karma ends. It is like the intense World, we noted that the Buddha, the Dharma, and the
heat given off when something burns. This is the natural Samgha are the Three Treasures in which all Buddhists take
working of bad karma to destroy itself. The fundamental refuge. We also noted the significance of devotion to these
principles of this have been treated in great detail in the Three Treasures as a whole.
May/June 1994 issue of Dharma World. However, taking refuge in the Three Treasures is so
This moment of bad karma’s disappearance is the most fundamental in determining our attitude as Buddhists
favorable one for awakening. At such a time most people that we should take this opportunity for a thorough com
open their minds. This is because they have long been trou mentary on it.
bled by their great sufferings and conceive a great desire After attaining enlightenment at Buddhagaya (now
for true liberation. They long for absolute truth. In short, Bodh Gaya), Shakyamuni went first to Deer Park, near the
their buddha-nature awakens. town of Varanasi (now Benares), where for the first time

he preached the Dharma to the five ascetics with whom he Just what are the Buddha, Dharma, and Samgha? They
had previously practiced austerities. On the spot, these five are said to have three different significances, both pro
were led to the truth and became his disciples. That was the found and concrete.
beginning of Shakyamuni’s community. The first is the Three Treasures in Concrete Forms, such
From then on, people near Benares came one after another as images, scriptures, and communities of believers. They are
to honor the Buddha, hoping to renounce the world and so called because they visibly represent the Three Treasures
receive his teachings. When these people came, the five as Special Manifestations (which will be discussed later),
bhikshu disciples led them before the Buddha, who imme instilling them in people’s hearts.
diately accepted them as followers. Art depicts the Buddha visibly, such as statues and paint
Things went along this way until his disciples numbered ings of the Buddha, used as focuses of devotion.
sixty, and the Buddha thought, “If the situation remains Ultimately, what we should take refuge in is, as I shall
this way, it will be impossible to inspire devotion to the explain later, is the Eternal Original Buddha. But to say,
teachings in innumerable people in the days to come. I therefore, that the historical Shakyamuni, who lived in
must consider a way for my disciples themselves to accept India, is a mere cast-off shell, or to hold that there is abso
renunciation of the world by those they have instructed.” lutely no need of Buddha images or other depictions of
Yet if people’s commitment to taking holy orders and him, is an insensitive, mistaken view that disregards nat
renouncing the world were not verified, the results might ural human feelings.
not be good. So the Buddha declared the three fundamen The human world is not one in which everything is
tal vows of his followers. He determined that if people took governed by reason alone. If reason alone were sufficient
these three firm vows, they would qualify as his followers, to solve all issues, then common sense, morality, and law
even if he did not accept them personally. The three vows would be sufficient. With these alone, however, people can
are as follows: not be freed from suffering, and the world would not be at
peace. This is the reason for religion’s absolute necessity.
I take refuge in the Buddha. Religion’s purpose is to purify and elevate us. For reli
I take refuge in the Dharma. gion to do this, we must cultivate a yearning for goodness,
I take refuge in the Samgha. truth, and beauty. We venerate Shakyamuni Buddha, who
imparted the supreme teachings for the good of all human
In other words, they make their spiritual foundation ity and who, in his actual self, set an example of human per
the Buddha, his teachings, and the community of believ fection. We also worship him in the form of Buddha images.
ers who practice his teachings, and devote themselves body These are entirely natural expressions of religious sentiment.
and mind to following the teachings. Therefore, to say that because a Buddha image is only
Without such a serious frame of mind, it is impossible made of metal or wood, it is unnecessary to worship or ven
to have true faith and carry out true practice. erate it, is to ignore true human sentiment. It is an entirely
The Seventeen-Article Constitution of Japan promul trivial way of thinking.
gated by Prince Shotoku (574–622) was the first body of The Dharma of the Three Treasures in Concrete Forms
Japanese law governing the state and the populace, and we includes scriptures, which set down the Buddha’s teachings.
may go so far as to say that Japanese civilization prospered The Absolute Truth (Thusness) is precious, and ultimately
under this constitution, which is imbued with the spirit of what we ought to take refuge in is that truth. However, some
Buddhism, and particularly of the Lotus Sutra. one had to make that truth known, and if there were no
The second article says, “Sincerely reverence the Three scripture setting down the teachings, it would be extremely
Treasures. The Buddha, the Law, and the religious orders difficult for those of us in the modern age to know them
are the final refuge of all beings and the supreme objects completely and keep them in our hearts.
of reverence in all countries. It is a law honored by all, no Therefore, we must deeply revere the scriptures because
matter what the age or who the person. Few men are utterly of their priceless role in instilling the teachings in peo
bad; with instruction they can follow it. But if they do not ple’s hearts.
betake themselves to the Three Treasures, how can their As mentioned frequently to this point, the next term
crookedness be made straight?” in Sanskrit, samgha, originally meant “close affiliation,” is
For over 1,300 years since that constitution was adopted, the term we use for the clergy. In other words, the union
the spirit of devotion to the Three Treasures has ceaselessly of people who believe in and practice the Buddha Dharma
pulsed through Japanese veins. We must once again pon is the original meaning of “samgha.”
der deeply on this truth. The Samgha of the Three Treasures in Concrete Forms is

virtually identical with the meaning of the original Sanskrit, and with the newfound energy of that union make the
“a group of closely bound members who believe in and prac world a better place and bring happiness to many others.
tice the teachings of the Buddha.” This is surely a realistic The Samgha of the Three Treasures in Concrete Forms
view. As long as the Buddha Dharma exists, in any age, it is essential, and this is the second reason one must take
continues to be universal. refuge in it.
Why is it then that in our actual life of faith we must take In historical terms we refer to the Buddha, the Dharma,
refuge in samgha in the sense of a community of Buddhist and the Samgha together as the Three Treasures as Special
believers? Manifestations. This means that the Three Treasures in the
Setting aside for the moment certain exceptional people, most profound sense (the Three Treasures Unified as One,
ordinary people are apt to be swayed by things that happen which will be discussed later) were manifested in special
in daily life or by self-delusion. Our world is so complex, ways in particular times and places, according to causes
and various evils are so rampant, that solitary practice of and conditions.
the faith might expose people to doubts about the Buddha The Eternal Original Buddha appeared in India two thou
Dharma and allow them to stray from the correct path, and sand five hundred years ago as Shakyamuni Buddha, the
be overcome by doubts or temptation. World-honored One, the historical Buddha. Shakyamuni is
When people of the same faith meet harmoniously, they the Buddha of the Three Treasures as Special Manifestations.
can encourage, admonish, assist, and teach one another. Not The reason for taking refuge in this Buddha should require
only are they admirably able to overcome any doubts, but no additional comment here as it has already been dis
they can deepen their faith and attain a higher spiritual state. cussed in the section on the Buddha of the Three Treasures
So the Samgha of the Three Treasures in Concrete Forms in Concrete Forms.
is absolutely essential, and the prime reason for this is that The Dharma originally meant universal truth, and the
it serves as a spiritual foundation and support. fundamental Dharma (tathata) and the Dharma of the Three
There is one more important point. Treasures as Special Manifestations are the teachings that
If individuals quietly maintain their religious faith, they Shakyamuni imparted in ways easy to understand.
can all find happiness. But many other people might still be If we tentatively classify mental processes as those of the
unhappy. Consequently, the world as a whole would grow heart (emotional) and those of the mind (intellectual) tak
no better in the least. ing refuge in the Buddha would be a matter of the heart. So
If the world at large does not improve, then even indi however dull people might be, if they set aside the ego and
viduals will not find true happiness. For instance, even if devote themselves to the Buddha, they will be spiritually
you obey traffic laws perfectly yourself but others do not, purified and invigorated, and find spiritual joy.
you never know when you might be in danger. You your Since that is an emotional experience, even if someone
self may not lie or steal, but as long as there are people in can communicate its wonders to others, it is almost impos
your society who do, you can never be sure when you might sible for ordinary people to analyze and coherently explain
be victimized. the process by which they achieved it.
Therefore, the ultimate purpose of the Buddha’s teach Those who have heard about the wonders of this state,
ings is to ennoble all people and create human happiness. once they themselves desire to achieve it themselves, must
That is why the Buddha Dharma does not allow the selfish by their own efforts enter a meditative state of concen
ness of caring only for our own happiness and not that of tration (samadhi). In sum, each person must begin at the
others. Such an attitude violates the spirit of the Buddha. very beginning.
When we find happiness, we want to guide as many other However far one goes, it remains within the realm of
people as possible along the way to happiness. This is the personal experience. Those who do not attempt it will not
Buddha Dharma, the fundamental truth. be liberated, and even those who do attempt it will not be
However, unless people are exceptional in many ways, liberated without purifying their minds.
their individual strength is feeble. It is quite difficult for one In practical terms, this is zazen, which is sitting calmly
individual to move many others. However much someone in meditation in the hope of eventually attaining bud
wants to lead many others to the path of true happiness, dhahood. Those who practice perfect zazen will, like the
the power of that individual is limited. Yet even people exalted Zen priests of all ages, become what can reasonably
of limited strength, when gathered in large numbers, can be called living buddhas. However, those who cannot rise
become a force of unexpected power. This is the strength to such heights through zazen cannot be liberated at all.
of solidarity. So those who believe in and practice the That is why ordinary people need to acquire wisdom
teachings of the Buddha ought to come closely together in order to understand the fundamental Dharma, so that

they need not resort to special religious discipline to find The Buddha of the Three Treasures Unified as One is the
happiness. For this reason, it is absolutely essential that the Eternal Original Buddha, that is, Thusness (tathata) mani
teachings that make up the fundamental Dharma should fested in personified form.
be easy to understand. The Dharma is Thusness, the fundamental Dharma itself.
In other words, understanding the true aspect of all The Samgha is the virtuous aspect of union, or har
things and helping many others live according to the fun mony, and embodies the fundamental Dharma, Thusness,
damental Dharma become absolute requisites for liberation. or the Absolute Truth.
Whereas taking refuge in the Buddha is a matter of the The Three Treasures in this sense are the Buddha, the
heart, devoting oneself to the Dharma is taking refuge in Dharma, and the Samgha in their essence, one and the same,
the fundamental Dharma, that is, the universal truth and so that they are indistinguishable. Consequently they are
Dharma, and belongs to the realm of the intellect. Accordingly, referred to as the Three Treasures Unified as One.
preaching clearly in ways that are easy to understand can To take refuge in the Buddha in this sense means to be
reach a universal audience. absorbed body and mind in the Eternal Original Buddha;
The Buddha, who saw the true aspect of all things and that is, to become one with him. To completely enter and
was enlightened to the fundamental Dharma, preached the abide perpetually in such a state as a usual condition is to
universal teachings in the way just described throughout enter the realm of the buddhas, the ultimate state of awak
his lifetime, and it is this that we call the Dharma of the ening. It is the realm of supreme freedom.
Three Treasures as Special Manifestations. Moreover, taking refuge in the Dharma in this sense
Living according to those teachings will free us entirely means entirely abandoning the “small self ” and living wholly
from error, so we can rest easy, taking refuge in them, leav according to the fundamental Dharma, the universal truth
ing everything to them. and law. In other words, it means nothing more than tak
The Samgha of the Three Treasures as Special ing refuge in the Buddha. This is precisely why these are
Manifestations refers to the historical figures or commu called the Three Treasures Unified as One.
nities of believers who absorbed Shakyamuni’s teachings, What then is taking refuge in the Samgha in terms of the
practiced them, preached them to others, and embodied Three Treasures Unified as One? It means to honor union
the grandeur and wonders of the Buddha Dharma. as the highest noble virtue, to make it one’s mental sup
In terms of individuals, the Samgha of the Three Treasures port, and to make efforts with one’s whole self to realize it.
as Special Manifestations included distinguished priests in Doing that is taking refuge in the Buddha and the
India, China, Japan, and other Buddhist countries who pro Dharma. This is because the Buddha makes union a fun
tected and disseminated the Buddha Dharma. damental virtue and the Dharma is the law of union of all
In terms of groups of believers, we must mention first people and things.
Shakyamuni’s Samgha, or the community of followers Earlier I mentioned that those who became angry and
which formed to learn and practice at Shakyamuni’s side. scorned the Bodhisattva Never Despise for his revering the
Generations of similar groups formed in various coun buddha-nature in others brought punishment upon them
tries. They constitute the Samgha of the Three Treasures selves, and for two hundred kotis of kalpas they were unable
as Special Manifestations. to encounter the Three Treasures. As a result, they endured
Those individuals and their communities, who displayed the sufferings of the Avici hell.
the magnificent fruits of faith, are irrefutable evidence of After expiating their bad karma, they again encoun
the grandeur of the Buddha Dharma. This sense of people tered the Bodhisattva Never Despise preaching the Dharma.
embodying the Dharma, as exemplars of the Dharma, is Recognizing his great transcendent powers, his power of elo
one more significance of the Samgha. So we modern fol quent discourse, and his power of excellent meditation, they
lowers of the Buddha must also take refuge in the Samgha finally listened and heeded his preaching, and followed him.
in this sense, and take those forerunners as models for our Who were these people? Quite an unexpected group.
own religious practice. We too must endeavor to become To be continued
exemplars of the Dharma.
This is why we must devote ourselves to the Three
Treasures as Special Manifestations. In this series, passages in the TEXT sections are quoted
Now, we will examine the Buddha, Dharma, and the from The Threefold Lotus Sutra, Tokyo: Kosei Publishing
Samgha from the ultimate, or most profound, viewpoint, Company, 1975, with slight revisions. The diacritical marks
according to which they are called the Three Treasures originally used for several Sanskrit terms in the TEXT sec
Unified as One. tions are omitted here for easier reading.

Putting One's Mind in Order by Nichiko Niwano

Uploaded by

Copyright:

Available Formats

Putting One's Mind in Order by Nichiko Niwano

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Putting One's Mind in Order by Nichiko Niwano

Uploaded by

Copyright:

Available Formats

What are some of the ways mentioned to organize one's thoughts and belongings?

What are some of the ways mentioned to organize one's thoughts and belongings?

What is the significance of the Samgha according to the passage?

What is the significance of the Samgha according to the passage?

REFLECTIONS

Putting One’s Mind in Order

Dharma World January–March 2013 1

Greed, Desire, and the Lotus Sutra

Miriam Levering, Professor Emerita of

Dharma World January–March 2013 3

4 Dharma World January–March 2013

Dharma World January–March 2013 5

6 Dharma World January–March 2013

David R. Loy is a professor, writer,

Dharma World January–March 2013 7

8 Dharma World January–March 2013

Dharma World January–March 2013 9

We Do Not Need to Live Like Rats

in the long run, no matter how much

10 Dharma World January–March 2013

Dharma World January–March 2013 11

12 Dharma World January–March 2013

Dharma World January–March 2013 13

Wisdom, Greed, and Generosity:

Jesus warns: “Be on your guard

14 Dharma World January–March 2013

Dharma World January–March 2013 15

16 Dharma World January–March 2013

Buddhist and Christian

Dharma World January–March 2013 17

A Path to Heal Our Troubled World

and sentiments of a young German exec­

18 Dharma World January–March 2013

Dharma World January–March 2013 19

20 Dharma World January–March 2013

Dharma World January–March 2013 21

22 Dharma World January–March 2013

Martin Lukito Sinaga is a lecturer at

Dharma World January–March 2013 23

24 Dharma World January–March 2013

Dharma World January–March 2013 25

Issues of Dharma Missions

to their ignorant or pointless or wrong

26 Dharma World January–March 2013

Dharma World January–March 2013 27

28 Dharma World January–March 2013

Dharma World January–March 2013 29

30 Dharma World January–March 2013

Dharma World January–March 2013 31

Practice and Learning:

32 Dharma World January–March 2013

Dharma World January–March 2013 33

34 Dharma World January–March 2013

Dharma World January–March 2013 35

Knowing the Path

36 Dharma World January–March 2013

Dharma World January–March 2013 37

38 Dharma World January–March 2013

Chiapas, received the nineteenth Niwano

and sentiments of a young German exec

Tuyuc: Of course I met him. Once, I vis