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The Sadāparibhūta (Never Disparaging) Bodhisattva, famous for his worship practices and prophecy on the Buddhahood for everyone, is widely known as a figure who symbolizes the practice of the idea of the One Vehicle of the Lotus Sūtra. However, some recent studies have argued that this Bodhisattva’s worship practices and prophecy have nothing to do with the Lotus Sūtra, based on the fact that there is no textual support that the Buddha, who reigned during his time, preached the Lotus Sūtra. Therefore, I reviewed this issue in this paper. My points are as follows: First, in the Lotus Sūtra, the typicality of Buddha’s edification is repeatedly stated. Its typicality can be summarized as the appearance of Buddha → edification by means of the expedient → preaching of the One Vehicle → entering final nirvāna. It is reasonable to view this typicality as consistent throughout the Lotus Sūtra. Second, the similarity between the narrative method and the sermons of the two past Buddhas in chapter 1 and chapter 19 shows that the Lotus Sūtra has a consistent structure. Third, the behavioral patterns of this Bodhisattva are very similar to that of a person who joyfully accepted this Sūtra, and his prophecy, in which he preached that all sentient beings can attain the Buddhahood (even in the period when the Buddha did not exist), coincides in content with the phrase in chapter.10 “The Preacher”. Based on the above points, I revealed that the story of the Sadāparibhūta is not one of a person unrelated to the Lotus Sūtra, but rather shows the process of a practitioner, who accepts the Lotus Sūtra with a joyful mind, and grows into a great preacher through the merits of his practices. This understanding is consistent with the composition of the Lotus Sūtra reflected in chapter.17 “The Merits of Joyful Acceptance”, chapter.18 “The Advantages of a Religious Preacher”, and chapter.19 “The Sadāparibhūta.”

This study examines guilt, a core emotion that every human has, through constrasting Freudian psychoanalysis and Buddhism. According to Freud, guilt is a variant of anxiety, equated to ‘conscience anxiety’, which he also describes as a tension between the superego and the ego. He points out that excessive conscience anxiety can lead to neurosis and therefore guilt is a serious threat to human civilization. On the other hand, in Buddhism, there is no concept of emotion that completely coincides with the concept of guilt. However, within Buddhism there are mental factors(cetasika) of ‘Hiri’ and ‘Ottappa’, which reflect and describe fear of sin respectively. This Buddhist feeling of guilt is an ethical emotion that always coexists within a good mind, and furthermore, it is a spiritual emotion that serves the ultimate goal of Buddhism, nirvana. This study analyzes the three reasons for their different perspectives on guilt: one is pathological, and the other is not only ethical but also spiritual. First, they present different ideals or models that are reflected in the development of guilt. Second, they assume that the area of consciousness where guilt mainly functions is different. Finally, their different understandings of the nature of the human mind lead to fundamental differences in views on guilt.