attachement to distinctions

An “attachment to distinctions” is a contemporary interpretation for the concept of “fundamental darkness” that lies at the base of all earthly desires. People have a tendency to desperately cling to their “lesser self” of a shallow consciousness, discriminating others as the poisons of greed, anger, stupidity and distrust rule their behavior. Buddhism explains the reason why people cling to this “lesser self” is because of their fundamental darkness. Fundamental darkness refers to ignorance of the existence of a fundamental law (Dharma) of the universe that underlies all things.
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So how was Shakyamuni able to overcome his fundamental darkness, his “attachment to distinctions”? How was he able to pull out the “arrow of earthly desires”?
Shakyamuni’s meditation took him further, deeper, beyond the realm of humanity’s consciousness to the level of the life and death of planets, and then even further to the cosmos itself—and he became one with the life of the universe at the deepest extremity of consciousness. By doing so, he was able to realize the eternal fundamental law of all things (Dharma) within the depths of his own being, and was able to overcome his fundamental darkness. He reached nirvana. He found “a dwelling- place for [him]self”.

Kawada Yoichi, 2010. Buddhist Thoughts on Symbiosis - And its Contemporary Implications. The Journal of Oriental Studies, 20, 88-107.

the power that’s in the universe

Think of the power that’s in the universe – moving the earth, growing the trees. That’s the same power within you, if you’ll only have the courage and the will to use it.
 
Charlie Chaplin, Limelight

inner universalism

[I]nner universalism is a method for searching the inner self to find a universal value within it. As a matter of course, Buddhism is a method of probing the depths of life, addressing the levels of human life, race, nation, biosphere and earth, leading to an understanding of original life force as ultimately fused with the universe itself. [...] The search for universal values in the depths of life corresponds to Buddhist wisdom (prajna) while the transcending of the self to reach out to external existence corresponds to the practice of compassion (maitri-karuna) in Buddhism.

Kawada Yoichi, 2001. The Importance of the Buddhist concept of Karma for World Peace. in Buddhism and Nonviolent Global Problem-Solving: Ulan Bator Explorations, Edited by Glenn D. Paige and Sarah Gilliatt. Center for Global Nonviolence.

Universal value is assumed to be inherent in each and every person, who must seek and develop it within his or her own life. This value is, by its very nature, one that cannot be imposed by force from outside. The strategy that logically derives from this concept of inner universalism is characterized by gradualism, as opposed to radicalism. Whereas radicalism is driven by force, gradualism is propelled by dialogue. The use of force is invariably a product of distrust; dialogue, by contrast, is based on mutual trust and respect.

Ikeda Daisaku, 1989. Toward a New Globalism,  Peace Proposal. Tokyo,  Soka Gakkai.

mind in nature

This universe is the entity of the Buddha and all phenomena are manifestations of the Buddha’s compassion. Or it may be more apt to say that compassion is the original nature of the universe. The existence of the sun, the moon’s light, the mutual pulling together and relating of stars, the wind and storms, the growth of grasses and trees-are all manifestations of compassion, and it is simply we who have arbitrarily decided that there is no heart or mind in nature.


Toda Josei, 1983. Jihiron [Theory of Compassion]. In Toda Josei Zenshu [The Collected Works of Josei Toda] vol. 3, (Tokyo: Seikyo Shimbunsha,), p. 44.