The Fusion of Reality and Wisdom


Science, psychology and philosophy – share a basic question about the relationship between:

- the “Objective reality” of the world, and,

- its reflection in our mind, or our “Subjective understanding”.

Discoveries of science can be seen as results of the correct tuning of the mind’s subjective understanding to the objective reality of phenomena.

Philosophy also investigates the relationship between the “subjective” (or the mental realm of the mind) and the “objective” existence of the physical world.   

                                                                                                         

The Buddhist view of “Reality”

Buddhism starts from the simple observation of our current circumstances and immediate surroundings. It is undeniable that the world we observe, and its various phenomena are not arbitrary.  The world is not random.  Phenomena follow certain patterns and manifest a certain order.  All observed phenomena are interconnected, directly or indirectly, and this observation of interconnectedness of ordered phenomena suggests the functioning of a great universal power of an established Order or Law -  hence everything is a manifestation of this Universal Law.

The Lotus Sutra refers to the Universal Law of existence through its title: Myoho-Renge-Kyo.  The Universal Law is described as the dynamic bond of Causes and Effects, and that it is omnipresent in all phenomena and relationships of both physical and mental dimensions.  To imply the objectivity of this Law of life, the Sutra employs the words: “Nyoze” - which can be translated as “existing as such”.  To exist as such - means there is no further reference to reduce or explain this Law - other than being itself: reality - as such.

Reality also exhibits a spectrum of mental states, ranging from conflicts and sufferings to harmony and happiness (The Ten States of life).


The Buddhist view of “Wisdom”

A practical indication of the meaning of wisdom is found in the following statement by Nichiren:

        “A person of wisdom is … one who thoroughly understands the principles

        by which the world is governed.” 

In other words, wisdom is enlightenment to the Law of Reality.

It would be extremely unwise to oppose the power of the Universal Law, the power which operates the world, and our own existence (body and mind and environment).  Reason and wisdom arise from a correct perception of the Law (of Cause and Effect), which is at work in all aspects of existence, physical and mental.


What is the difference between Knowledge and Wisdom?

In his article on the subject, Buddhist philosopher Daisaku Ikeda explains that :

        "Knowledge itself is a neutral tool that can be used for good or evil.

        Wisdom, in contrast, always directs us toward happiness”.

SGI literature mentions that “The function of wisdom is to create value” (Wisdom of the Lotus Sutra 6 p212).

While knowledge can be just an organised collection of neutral facts, wisdom has a direction; is inseparable from compassion:

        “ intelligence infused with compassion… is true wisdom.

        KosenRufu is a movement to develop such wisdom” (Wisdom of the Lotus Sutra 6 p235).


Undeniably, the current accumulation of knowledge is available thanks to intellect, however, as educator Josei Toda (1900 – 1958) observed, intellect is inferior to wisdom:

        “Josei Toda, second president of the Soka Gakkai, characterized the confusion

        between knowledge and wisdom as one of the major failings of modern society.
        His critique is starkly demonstrated in the astonishing progress of technology

        in the last century. While scientific and technological development has shown

        only a mixed record of alleviating human suffering, it has triumphed remarkably

        in its ability and efficiency in unleashing death and destruction.

Toda likened the relationship between knowledge and wisdom to that between

a pump of water and gaining the benefit of water.  A pump that does not bring forth water (knowledge without wisdom) is of little use.
This is not to deny the importance of knowledge. But knowledge can be utilized to generate

both extreme destructiveness and profound good.

Wisdom is that which directs knowledge toward good--toward the creation of value”. (Wisdom, January 2003 SGI Quarterly)


The Fusion of Reality and Wisdom

Striving to tune our inner “subjective wisdom” to the “objective reality” of life - is the process leading to enlightenment.  A Buddha - by definition -  is one who is awakened to the true nature of reality.  The Buddha’s awakening means the fusion of Buddha’s subjective understanding (wisdom) - with the objective reality of life, being the Universal Law of existence.  In effect of this perfect tuning of the mind to the truth of the objective Law, one can understand all events of one’s life and their potentials, and thus can lead a life of harmony, creating value and happiness for self and others.

In the spectrum of the mental domain of life (which is the spectrum of the Ten Worlds), only in the world of Buddhahood our mind can perceive a clear and correct image of the reality of life - without any distortion.

In the lower worlds, however, our subjective views about the meaning of events we experience - get distorted because of illusions arising from emotionalism of the ego-mind.  For example, a judgement taken in the state of ‘anger’ can be very different from being taken in the world of ‘compassion’, etc.  One’s wisdom follows one’s maturity and self-mastery of the various motivations one possesses.


We cannot create correct judgment about our reality if we use the mind states of the lower worlds, because, for example,  ‘‘The world of hunger’ - or greed - leads us to actions of ignorance (about the consequences of our motivation), and ‘the world of anger’ inhibits flexibility and reason (by its focus on the self), while ‘the world of hell’ overwhelms our life with hopelessness and destructive views, ‘animality’ inflates selfish desires…etc.

The Worlds of Learning and Realisation improve our knowledge of the causes we make and the effects we encounter.  However, one’s action emerging from the world of Bodhisattva-Buddha is the true cause for leading a life of wisdom, compassion and courage.

The world of Bodhisattva-Buddha is the world of one’s devotion (Nam) to the reality of life (Myoho-Renge-Kyo).

Nichiren states that  The two elements of Reality and Wisdom are contained in the Law of Nam-Myoho-Renge-Kyo:

  1.      Nam - expresses the ‘subjective filed’, being the individual's desire for harmony with

  2.      Myoho-Renge-Kyo is the ‘objective field’ of existence.


The essential phrase of chanting NamMyohoRengeKyo manifests the fusion of one’s own mind and reality of life.  In the Orally Transmitted Teachings (p. 218), Nichiren states:

        “The blessings and wisdom of the objective and subjective worlds

        are immeasurable.

        Nam Myoho Renge Kyo  has these two elements of blessings and wisdom”.


Chanting to the Gohonzon - as an expression of Fusion of Reality and Wisdom

        “The fact that we have the Buddha nature inherent within us, however,

        does not in itself mean that we actually achieved Buddhahood

        (or that we are actually Buddhas).

        We can awaken to this Buddha nature when our subjective wisdom completely fuses

        with the objective reality (the Law).

        To make this possible for all, Nichiren embodied his own enlightenment

        (oneness of Person and Law) in an object of devotion called the Gohonzon,

        a scroll with the words Nam-Myoho-Renge-Kyo down the center in bold characters.

        Today, ‘the Gohonzon’ corresponds to the object,

        while ‘our practice’ to the Gohonzon corresponds to the subject or subjective wisdom.

        When we chant Nam-Myoho-Renge-Kyo to the Gohonzon,

        the subject-object dichotomy dissolves, enabling us to fuse with the macrocosm.

        In that moment, we manifest the state of Buddhahood”

The Buddha in Your Mirror - by Woody A  Hochswender, Greg Martin and Ted Morino - page 85

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            Author: Safwan Darshams


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