Discussion of “The Bodhisattva Never Disparaging” Chapter (Chapter 20).
Ikeda: The seventeenth-century Japanese haiku poet Matsuo Basho wrote, “Myriads of things past / Are brought to my mind -/ These cherry blossoms!” Just as in Basho’s verse, each time the cherry trees blossom I am reminded of how the blossoms looked on that day, that spring forty years ago, when Josei Toda died. On the day of the funeral, the air was filled with falling cherry petals.
As they floated to the ground, each petal shone as if it were alive.
It seemed as though the cherry trees, too, were saddened at the departure of this great champion of the Mystic Law.
Nichijun, the sixty-fifth high priest of Nichiren Shoshu who had rushed to the scene when he learned of Mr. Toda’s death, said: “President Toda was a truly remarkable person…. He was a Buddha.” Throughout his life, Mr. Toda expended every ounce of energy for the sake of the people and struggled continually against the forces of nationalism.
During World War II it seems even cherry blossoms were enlisted to serve Japanese nationalism. Propagandists glorified death for the nationalist cause with slogans like “To fall vigorously and suddenly like a cherry petal is what it means to be Japanese?” This was appalling.
In fact, in japan cherry trees have traditionally symbolized living life to the fullest. In ancient times, people observed the cherry blossoms to ascertain the duration and extent to which they would be in bloom. It was held that if the cherry blossoms were numerous and stayed in bloom for a long time, there would be a rich harvest that year.
Saito: So if they bloomed in full force and then tell all at once, people would have had cause for concern.
Endo: The militants had turned the traditional view on its head.
Ikeda: From around the middle of the nineteenth century, a type of cherry tree called Someiyoshino (Prunus yedoensis matsum) was planted throughout the country. The rapidly scattering blossoms of this tree, in particular, were used to create the nationalistic image of suddenly falling in battle, which I mentioned earlier.
Suda: Cherry trees in places such as Tokyo characteristically blossom before the leaves appear, with the flowers blooming all at once and quickly scattering.
Endo: Power will twist anything it can to its advantage.
Saito: Moreover, after a while, people gradually forget the original meaning behind certain images and just accept the new meaning as a given.
Suda: Learning that cherry blossoms originally were not a symbol of death but of a resolute and fulfilling life comes as a shock.
It never occurred to me that these blossoms had once been entrusted with people’s hopes for an abundant harvest.
Ikeda: President Toda was committed throughout his life to realizing the hopes of the people. As a result of his two years in prison, he was physically in very bad shape. But summoning every ounce of strength, he dedicated himself fully as the disciple of Tsune-saburo Makiguchi, the first Soka Gakkai president, who had been killed by the state’s injustice. Mr. Toda’s life force was truly mirac-ulous. His life epitomized the teaching of the “Life Span” chapter.
On January I of the year President Toda died, he delivered what would be his last New Year’s lecture. Although very weak from a long battle with illness, his voice was filled with energy. It is interesting that, on that occasion, he discussed the integration of the three mystic principles’ in the “Life Span” chapter.
He emphasized the point that Nichiren Daishonin is the Buddha of true cause, and that the true Buddha does not exist anywhere apart from this real saha world, the world of suffering.
Endo: That pertains to the mystic principle of the true land, which is based on the passage, “Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting” (LSI6, 225).
Ikeda: Although mythical Buddhas were mentioned [by Shakya-muni] as expedient means, a Buddha is not an imaginary being.
A genuine Buddha dwells in this real, impure world, going among those who are suffering the most, sharing their misery and sadness, and leading them to happiness. Only one who lives this way can be called a Buddha.
Moreover, because the Buddha is dedicated to helping people become happy, the Buddha meets persecution from arrogant forces of authority such as secular leaders and priests, and is hated even by the very people he is trying to help. He is subject to
“curses and abuse” and is struck with “sticks of wood or tiles and stones” (LS20, 267). The Buddha dwells in the midst of such great hardship.
A Buddha is not an otherworldly being basking in enlighten-ment. A Buddha is the first to dive in among the fierce waves of society. One who does so will absolutely encounter persecution and even be subjected to physical harm. Those who live in a calculating manner, on the other hand, disregarding the people and looking only to protect themselves, are something other than Buddhas. Such behavior is evil.
Soka Gakkai members, including President Toda himself, have ceaselessly striven to achieve peace and happiness for all humanity.
The light of genuine Buddhism shines only upon such endeavors.
That’s what President Toda taught in what could be called his last lecture on the Lotus Sutra.
Saito: To struggle amid society and undergo persecution —this in itself is the teaching of the “Bodhisattva Never Disparaging” chapter.
Ikeda: Nichiren Daishonin says, “The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the ‘Never Disparaging’ chapter” (WND, 852). Basically, the ultimate teaching of Buddhism is the Lotus Sutra. And the concrete practice of the Lotus Sutra is explained in the “Bodhisattva Never Disparaging” chapter.
Suda: The passage you just cited is followed by the famous line:
“What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (WND, 852).
Endo: In other words, Shakyamuni appeared in the world and expounded the Law to instruct people how to conduct themselves as human beings, how they should live. The conclusion that he arrives at is the way of life of Bodhisattva Never Disparaging.
Ikeda: With these extraordinary words, the Daishonin is explaining the essence of Buddhism. On that premise, let us commence our study of the “Bodhisattva Never Disparaging” chapter.
HELPING THOSE WHO ARE SUFFERING THE MOST
Suda: To begin with, the three chapters that follow “Life Span of the Thus Come One,” the sixteenth chapter-“Distinctions in Benefits, “Benefits of Responding with Joy” and “Benefits of the Teacher of the Law” —explain the benefit of propagation. The twentieth chapter, “Bodhisattva Never Disparaging,” explains not only the good fortune and benefit that those who spread the Lotus Sutra receive, but also the unfortunate circumstances met by those who slander the sutra’s votaries.
Saito: It explains this by recounting the experience of one prac-titioner, a bodhisattva named Never Disparaging.
Ikeda: There are various interesting explanations of this bodhisattva’s name. In Kumarajiva’s Chinese-language translation the name means someone who never disparages or looks down on others. In contrast, I understand that in the original Sanskrit text it can be interpreted as meaning someone who is always disparaged.
Endo: That’s right. Another Chinese translation of the sutra by Dharmaraksha renders the chapter title as The One Who Is Always Scorned and Treated with Contempt.”
Ikeda: This could certainly be said of the Soka Gakkai. We have been constantly ridiculed by Japanese society, where there is a pronounced tendency to revere the powerful and scorn the masses. Many once sneered at our organization as a gathering of the poor and the sick. But President Toda declared that helping the poor and the sick is the main focus of a genuine religion.
So-called religious organizations that aim only to make money wouldn’t concern themselves in the least with people of scant resources, much less with sick people.
A true religion exists for those who are suffering. Its purpose is to enable those faced with severe hardship to achieve real hap-piness.
We have been “constantly disparaged” by people who fail to understand this sublime spirit. Nevertheless, we have courageously reached out to suffering people and offered them genuine support.
While showing them we care, we have helped them realize that they can definitely become happy by cultivating the world of Buddhahood within their own lives. We have steadfastly encouraged them and made them aware of the Mystic Law. We have expended great energy in educating and caring for people one on one. This is the conduct of bodhisattvas who never disparage others.
Saito: It is certainly impossible to teach others Nichiren Daisho-nin’s Buddhism and encourage their practice without genuinely respecting them. Once we disregard someone, thinking that they’ll never listen, we close the door on any chance for meaningful exchange.
Ikeda: If we observe only the outer circumstances of Bodhisattva Never Disparaging, we can see without a doubt that he was constantly disparaged. But if we go a step further and consider the essence and spirit behind his actions, it becomes all the more apparent that the translation “never disparaging” is correct.
Endo: I think this translation, which takes into account the fundamental spirit of the sutra itself, shows the genius of Kumarajiva’s translation.
Saito: President Ikeda, I recall that you once answered a question from a journalist on the reason for the SI’s development by say-ing, “It’s because I continually meet and talk with individual members.”
Ikeda: My intention at that time was not to speak about myself.
It goes without saying that the foundation for the SGI’s development has been the hard work of all the members.
My point was that you cannot build such solid unity among many people simply by the power of organization or by giving orders. The SGI is strong because we have sincerely treasured each person. I wanted to emphasize that spirit.
Leaders in society tend to rely on giving orders. While carefully avoiding the hard, painstaking tasks, they steal the fruits of others’ labors. There are all too many such leaders. The SGI is striving to revolutionize leadership as we know it.
Endo: Treasuring each person —that’s hard work.
Ikeda: A leader who does not work hard is a fraud. Misery in the world largely stems from the fact that we have so many leaders who merely look out for themselves. When it comes down to it, such people are concerned only with protecting their positions and leading a comfortable existence.
The SGI exists to empower and help become happy those who are fatigued from their hard work and ardently striving to live their lives to the fullest. Leaders of such an organization must be willing and ready to take on even the most difficult tasks the best they can.
Of course, this is not to say we should push ourselves unrea-sonably. As we get older, we naturally need to exercise wisdom and common sense to safeguard our health. But if we lose the spirit to exert ourselves with selfless dedication, we are finished.
This goes for leaders in our organization as well as in society.
THE TWENTY-FOUR-CHARACTER LOTUS SUTRA
For what reason was he named Never Disparaging? This monk, whatever persons he happened to meet, whether monks, nuns, laymen or laywomen, would bow in obeisance to all of them and speak words of praise, saying, “I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood.” (LS20, 266-67)
Suda: In summary, the “Bodhisattva Never Disparaging”‘ chapter introduces a Buddha named Awesome Sound King Thus Come One living at a remote time described as an immeasurable, boundless, inconceivable number of asamkhya kalpas in the past” (LS20, 265). It relates how after the Former Day of the Law and toward the end of the Middle Day of the Law when this Buddha lived, his true teaching is lost and “monks of overbearing arro-gance” (IS20, 266) become all powerful. That is the state of affairs when Never Disparaging appears.
Ikeda: It is a time when the Law has perished. The Chinese character used to denote Middle Day of the Law means “likeness” or
“image,” referring to similarity of appearance. It is a time when the spirit of the Former Day has been lost and only the outward framework of the teaching remains, an age when Buddhism is reduced to a mere skeleton of its former self.
Endo: The designation “end of the Middle Day” corresponds to the start of the Latter Day of the Law, which is when Nichiren Daishonin lived. I think there is also significance in the fact that the Soka Gakkai began to flourish at a time when Nichiren Dai-shonin’s Buddhism was clearly in crisis, when the Law was in danger of becoming extinct on account of the priesthoods negligence.
Suda: There are certainly a lot of “monks of overbearing arro-gance” around. It is in such a time that Bodhisattva Never Disparaging appears.
Saito: He salutes all people, be they men or women, clergy or laity, with these words: “I have profound reverence for you, I would never dare treat you with disparagement or arrogance.
Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood” (LS20, 266-67).
Endo: Since this passage is written with twenty-four characters in Chinese, we can say that the Lotus Sutra Bodhisattva Never Disparaging propagated is called the “twenty-four-character Lotus Sutra.” In terms of the concept of the comprehensive, abbreviated and essential expositions of the sutra, the twenty-four-char-acter passage represents the abbreviated Lotus Sutra.
The “Record of the Orally Transmitted Teachings” says: “These twenty-four Chinese characters that make up this passage are interchangeable with the five characters of Myoho-renge-kyo; [though the wording is different] the meaning is the same. These twenty-four characters represent the abbreviated Lotus Sutra” (GZ, 764).
Ikeda: Just what does the Lotus Sutra teach? The sutra is condensed into this twenty-four-character passage: “I deeply respect you. I would never slight you or behave arrogantly toward you.
For if you carry out the bodhisattva practice you can become a Buddha without fail.” All living beings have the Buddha nature, the world of Buddhahood. It is this world of Buddhahood that Never Disparaging reveres.
The twenty-eight-chapter Lotus Sutra does not explicitly state that all people have the Buddha nature, but this is without doubt what it affirms. This is the highest philosophy of the sanctity of life.
While any number of religions preach equality, often what they mean by this is that human beings are all equally sinful. But the Lotus Sutra teaches that all people are noble children of the Bud-dha, that they are equal as entities of the world of Buddhahood.
This is a very important difference.
Suda: Even if someone adheres to a different teaching and doesn’t perceive the world of Buddhahood in his or her life, this does not in any way alter the fact that his or her life is an aspect of the world of Buddhahood. This is just as Never Disparaging states in his declaration. Theretore, the Lotus Sutra absolutely never con-
dones violence.
Saito: Religious strife accompanied by violence would be totally antithetical to the sutra’s spirit.
Ikeda: Bodhisattva Never Disparaging and the Lotus Sutra directly oppose all forms of violence. The Lotus Sutra is a teaching of spiritual struggle, not of violence.
Saito: Yes. And though totally nonviolent himself, Never Disparaging is showered with both physical and verbal abuse.
Endo: He is struck with sticks, tiles and stones and is slandered and mistreated. Seeing the four kinds of people from afar, Never Disparaging approaches them, intoning the twenty-four-character passage and bowing in reverence.
Suda: To this day, it is a common practice in India for people to greet one another by joining their palms together and saying namaste in a sign of respect. I imagine Bodhisattva Never Disparaging as making a similar gesture.
Endo: But arrogant people, far from feeling any appreciation, only became angry and rebuked him: “This ignorant monk — where does he come from, presuming to declare that he does not disparage us and bestowing on us a prediction that we will attain Buddhahood? We have no use for such vain and irresponsible pre-dictions!” (IS20, 267).
They would constantly berate him, saying in effect: “You’re no Buddha. How presumptuous of you to talk about us becoming Buddhas. You are an ignoramus who doesn’t know his place.”
Ikeda: As the sutra indicates when it says “monks of overbearing arrogance exercised great authority and power” (LS20, 266), these people commanded considerable power and influence. That probably made them all the more highhanded. As long as people rely on some kind of force —be it authority, power, wealth, physical strength, position, organization, fame, talent or knowledge —they have a hard time being humble. All too often, it is only after a person has lost everything that he or she can really listen for the first time. This is a tragic human failing.
Most people are destroyed by their own arrogance. Before that happens, we must ask ourselves what kind of human beings we would be if we were stripped of all such externals and ornamen-tation.
Saito: Even when arrogant people derided him, Never Disparaging was not the least taken aback. No matter how he might be mocked, without becoming angry he would simply repeat, “You will surely become a Buddha.”
Ikeda: This is the practice of forbearance. The Buddha is called
“One Who Can Forbear.” Everything depends on whether we can endure the hardships that are an inevitable part of life and Buddhist practice.
Endo: Bodhisattva Never Disparaging underwent this treatment for many years. It did not stop with being vilified and mocked; he was also struck with sticks, tiles and rocks. When this happened, he would retreat to a safe distance and repeat in a loud voice the twenty-four-character passage.
Saito: That shows agility and strength of character.
Suda: There’s no need to subject oneself to violence, to stand there and do nothing. While tactfully dodging the onslaught, he continues to spread the teaching without being the least intimidated.
He is a dauntless practitioner.
Sato: And he steadfasy carries out a nonviolent struggle.
Ikeda: President Toda once said: “We ourselves are Nam-myoho-renge-kyo. Therefore, even if we should be struck or vilified, since we have determined to chant daimoku, as long as we are alive we should continue chanting Nam-myoho-renge-kyo through everything and exert ourselves for kosen-rufu, even if it means having to survive on water and grass. This is faith.” With regard to propagation, he said:
There is no art or technique for carrying out propaga-tion. There is no way to spread the teachings of Nichiren Daishonin without the solid conviction that you yourself are Nam-myoho-renge-kyo. Knowing this is the essence of propagation in the Latter Day of the Law. This is the only way.
There are no rules for spreading Nam-myoho-renge-kyo or for sharing Nam-myoho-renge-kyo with others.
We ourselves are Nam-myoho-renge-kyo! Nam-myoho-renge-kyo is all there is! We must be staunchly determined that Nam-myoho-renge-kyo is all we have and that, if that is not enough, then even if we should be killed or die, there is nothing else to do. Firmly convinced of this, we must continue to tell others about the Gohonzon.*
This is also the attitude of Bodhisattva Never Disparaging. Even when vilified or injured, he never ceases to plant the seed of the twenty-four-character Lotus Sutra. He continues struggling through all, having determined that this is how he will live regardless of other people’s reaction. What becomes of him as a result?
Saito: The sutra says:
When this monk was on the point of death, he heard up in the sky fully twenty thousand, ten thousand, a million verses of the Lotus Sutra that had previously been preached by the Buddha Awesome Sound King, and he was able to accept and uphold them all. Immediately he gained the kind of purity of vision and purity of the faculties of the ear, nose, tongue, body and mind that have been described above. Having gained this purity of the six faculties, his life span was increased by two hundred ten thousand million nayutas of years, and he went about widely preaching the Lotus Sutra for people. (LS20, 267)
Ikeda: That’s right. His life span is extended. He lives long, he sur-vives. While “life span” here carries the literal meaning of longevity, it can also be interpreted as life force. Even if a person’s life is short, if he or she lives with abundant life force and dies having created much value, then the person has had a long life. Also, there is no greater longevity than to have contributed to kosen-rufu and enabled many people to accrue strong life force.
In any event, Never Disparaging receives the benefit of the purification of the six sense organs. This indicates actual proof of human revolution. As a result, those around him come to view him in a new light.
Suda: The text continues:
At that time, when the four kinds of believers who were overbearingly arrogant, the monks, nuns, laymen and laywomen who had looked with contempt on this monk and given him the name Never Disparaging-when they saw that he had gained great transcendental powers, the power to preach pleasingly and eloquently, the power of great goodness and tranquility, and when they heard his preaching, they all took faith in him and willingly became his followers. (LS20, 267-68)
Ikeda: Those people are very calculating!
Up to that time, Bodhisattva Never Disparaging was not an eloquent speaker. All he did was repeat the twenty-four-charac-ter passage and bow to people. That is probably the reason people ridiculed him so.
But the tables turn completely. The wretched person whom everyone had laughed at becomes splendid and dignified. At that point those who had ridiculed him may have all thought, “Oh, no!
What have I done?”
President Toda once remarked, “When those who are now so arrogant toward us ask themselves, ‘Oh, no! What have I done?”
—that will be kosen-rufu.”
Endo: These people who have a change of heart and come to believe in and follow Never Disparaging are in better shape than those who do not. Even so, they fall into the state of Hell because of their offense.
The Daishonin says:
The people who cursed and struck Bodhisattva Never Disparaging at first behaved with such animosity, but later they took faith in him and became his followers, looking up to him and treating him with great respect, honoring him as the heavenly deities would the lord Shakra and standing in awe of him as we do the sun and moon. Despite this, the great offense of their initial slander was difficult to extinguish, so they were condemned to the great Avichi hell for a thousand kalpas and abandoned by the three treasures for two hundred million kalpas. (WND, 435)
As for those who slandered Bodhisattva Never Disparaging but do not have a change of heart, their offense is so great as to defy comprehension.
THE BUDDHA LIVES IN THE PRESENT
Saito: In the meantime, lifetime after lifetime, Never Disparaging continues to serve various Buddhas and dauntlessly strives to widely propagate the Lotus Sutra. And finally he becomes a Buddha.
Ikeda: When Shakyamuni reaches this point in his discourse, he suddenly declares, “In fact he [Never Disparaging] was none other than I myself!” (LS20, 268). This is a truly dramatic moment.
Suda: What had seemed like a discussion of events long past turns in a flash into a discussion of the reality before their eyes. Every-one is stunned.
Ikeda: Exactly. Nichiren Daishonin reads even deeper into the passage “In fact he was none other than I myself!,” looking at it in terms of his own life. Having summoned forth the greatest per-secution and facing imminent execution at Tatsunokuchi, he dis-cards his transient status and reveals his true identity and so extends his life.
While at Teradomari en route to exile in Sado Island, he writes:
The Lotus Sutra accords with the fashion of the preach-ing employed by all Buddhas of the three existences. The past events described in the “Never Disparaging” chapter 1 am now experiencing as predicted in the “Encouraging Devotion” chapter; thus the present foretold in the
“Encouraging Devotion” chapter corresponds to the past
of the “Never Disparaging” chapter. The “Encouraging Devotion” chapter of the present will be the “Never Dis-
paraging” chapter of the future…. (WND, 209)
Endo: He is sayıng in effect: “I have called forth the three power-ful enemies described in the ‘Encouraging Devotion’ chapter.” He explains that he himself is now waging the battle that Never Disparaging carried out in the past. And, from the vantage of the future, people will recognize that his struggles are the same as those of Never Disparaging.
Saito: This is what he means by “The Lotus Sutra invariably concludes the Dharma preaching of all Buddhas of the three exis-tences.”
Ikeda: The Daishonin says, “The age of the Buddha is none other than today, and our present age is none other than that of the Buddha” (WND, 770). One must not vaguely think of the Lotus Sutra as simply a twenty-eight-chapter text. Buddhism exists only in the here and now, in the reality of people’s lives. The Lotus Sutra teaches that in the depths of the present, we find the remote past. Fully grasping this profound truth is called attaining Buddha-hood.
It’s the present that counts. Myoho-renge-kyo lives only in the spirit and determination to work for kosen-rufu in the present, keeping in mind the words: “In fact he was none other than I myself!”
The Daishonin teaches that just as Bodhisattva Never Disparaging is Shakyamuni, the Daishonin himself, who was encountering incredible persecution at the time, is in fact also Shakyamuni —the Buddha. Unless we grasp this, he says, we have not deeply understood the Lotus Sutra.
Suda: By “Lotus Sutra” he does not mean a written text.
Ikeda: Someone once asked this question of President Toda: “It is said that Buddhism no longer exists in China and India, but isn’t it true that many sutras remain in these countries?” President Toda replied: “The sutras are all that exist. Where there is no correct faith, there is no Buddhism. The sutras, just by themselves, are simply texts; they are not Buddhism.”
Saito: The same can be said of the Daishonin’s writings. Unless we read them and take action with the spirit that the Daishonin lives today and this is the age of the Daishonin, we will not profit from their study. We will only be reading old texts.
For that matter, if we should become haughty because of the knowledge we gain from Buddhist study, then, far from doing us any good, it will result in our manifesting the nature of the four groups of arrogant people.
Ikeda: Bodhisattva Never Disparaging was not an eloquent speaker. He did not put on an air of greatness. He merely traveled around planting the seed of the Lotus Sutra in people’s hearts with such direct simplicity that it bordered on naiveté. Across past, present and future, the spirit of the Lotus Sutra lives in such conduct.
In a word, this is the behavior of SGI members. Those struggling in the forefront of our movement are themselves Bodhisattva Never Disparaging. On the other hand, those who are widely revered in society and who are filled with self-importance belong to the four groups of arrogant people.
Whatever our standing in the organization, whether or not we have a leadership position, we can vigorously take action and realize success in all endeavors because of the strength of the SGI, a wondrous body that is carrying out the Buddha’s decree. Those who fall under the illusion that they can do everything on their own grow decadent and begin a downward spiral
At any rate, we need to carry out the practice of never disparaging others, aware that we ourselves are Bodhisattva Never Disparaging and entities of Nam-myoho-renge-kyo.
Endo: Speaking of the practice of never disparaging, you once composed a poem, President Ikeda, in anticipation of the Soka Gakkai’s seventieth anniversary:
The benefit of friends of kosen-rufu
who embrace the brilliant spirit of never disparaging
In any event, the four groups of arrogant people described in the account of Bodhisattva Never Disparaging, broadly speaking, can be identified with the evil of the state. None are more arrogant than people of power.
A passage in the “Record of the Orally Transmitted Teachings” says that the actions of the four groups are the conduct of the devil king of the sixth heaven:
The four groups of people in their overbearing arrogance curse Bodhisattva Never Disparaging, calling him an “ignorant monk.” To call “ignorant” a bodhisattva who reveres all people is the work of the devil king of the sixth heaven. (GZ, 76S)
The four groups of people, priding themselves on their great authority and power, ridiculed and persecuted Never Disparaging, who had no such power. And Never Disparaging waged a spiritual struggle against their power and arrogance. He fought violence with nonviolence. He stood up alone to the tyranny being perpetuated against the people. In the modern age, this is reminiscent of the struggles of Mahatma Gandhi in India and Martin Luther King Jr. in the United States. It is a struggle for human rights motivated by love of humankind and championed by ordinary people.
THE ONENESS OF GOOD AND EVIL
There is a fundamental oneness of self and others. Therefore, when Bodhisattva Never Disparaging makes his bow of obeisance to the four groups of people, the Buddha nature inherent in the lives of the four groups of arrogant people bowed toward Bodhisattva Never Disparaging. This is the same as how when one bows facing a mirror, the reflected image bows back. (GZ, 769)
Ikeda: Let’s examine the spirit of never disparaging in more depth and from other angles. For instance, the Daishonin says regarding the relationship between the four groups of arrogant people and Bodhisattva Never Disparaging:
To set up distinctions between good and evil by regarding Bodhisattva Never Disparaging as a “good” person and the arrogant ones as “bad” persons is a sign of igno-rance. But when one recognizes this and performs a bow of obeisance, then one is bowing in obeisance to Nam-myoho-renge-kyo, the principle of the oneness of good and evil and of true and false. (GZ, 768)
In terms of life-tendency, Bodhisattva Never Disparaging is the opposite of the evil people who accost him. But both are human and both are entities of the Mystic Law. Evil people also possess the good of the world of Buddhahood, and good people likewise possess evil. Therefore, no matter how he might be persecuted, Bodhisattva Never Disparaging continues striving to achieve the widespread propagation of the Lotus Sutra. Confident that the world of Buddhahood lies dormant inside these evil people, he enables them to form a connection with Buddhism through a poison-drum relationship.”
Suda: In the Buddhism of sowing, enabling people to form a relation with Buddhism is very important. The Daishonin says:
Therefore, one should by all means persist in preaching the Lotus Sutra and causing them to hear it. Those who put their faith in it will surely attain Buddhahood, while those who slander it will establish a “poison-drum rela-tionship” with it and will likewise attain Buddhahood.
(WND, 882)
He says that we should “by all means persist” in this eftort.
Saito: When people hear the Mystic Law being expounded, the Buddha nature in the depths of their lives is sure to be aroused.
Whether one rejects this or is inspired to take faith depends on the individual. But without a doubt, such discourse stimulates their dormant Buddha nature.
Ikeda: That’s right. The Daishonin says, “when one bows facing a mirror, the reflected image bows back” (cz, 769).
Put another way, respect invites respect, and contempt breeds contempt. When we ourselves change, the other person changes, too.
The task of raising capable people also hinges on treating people with respect and believing wholeheartedly in their inherent ability. Treating people as though they are subordinate will not bring out their potential.
Those who genuinely respect their fellow members are great.
Bodhisattva Never Disparaging reveres even people who do not embrace faith because he knows that the world of Buddhahood resides within them. Those who treat people poorly, especially their comrades in faith, will certainly suffer the consequences.
Saito: Leaders must be very careful about how they conduct themselves. To be inconsiderate of others or behave arrogantly goes against the teaching of the Lotus Sutra.
Ikeda: No matter what the other person’s attitude, Bodhisattva Never Disparaging steadfastly maintained his convictions. And he won. It might seem on the surface that the powerful people who constantly abused him had won, but in terms of state of life, the difference between him and them could not have been greater.
Come to think of it, Nichiren Daishonin, while living in exile on Sado Island, said, “I pray that before anything else I can guide and lead the ruler and those others who persecuted me” (WND,
402). What sublime words! Like a peal of thunder and a grand symphony, this statement resounds high into the heavens and across tens of thousands of years of human history.
Saito: Those who irrationally attacked the Daishonin, unaware of his profound and sincere spirit, were truly pitiful. And such people exist in the world today. The Daishonin says of them, “They will fall into the hell of incessant suffering for a long time, and later they will meet Nichiren again and will be saved” (cZ, 766, 1123).
Ikeda: The concept of the oneness of good and evil doesn’t mean to simply recognize evil as evil. It means resolutely struggling against and defeating the negative functions in life and turning them into allies.
To practice Buddhism is to wage a decisive battle. If you allow good to be overpowered by evil, or if you are defeated by negative forces, you are not actualizing the oneness of good and evil in your life. By resolutely winning in our endeavors to vanquish evil, we can turn even the ill-intentioned into positive influences.
Endo: The Daishonin says: “It is the lord of Sagami above all who has been a good friend to me. Hei no Saemon is to me what Devadatta was to Shakyamuni” (WND, 770). He says that Hojo Tokimune, the ruler of Japan who sent him into exile, is an ally, and that Hei no Saemon, his chief persecutor, is his Devadatta — an evil person whom Shakyamuni turned into a good friend of Buddhism.
eda: A passage in the Lotus Sutra says, “Although the devil and the devil’s people will be there, they will all protect the Law of the Buddha” (LS6, 108). Kosen-rufu becomes a reality when we turn even enemies into allies. And the only way to do this is for those who have this awareness to stand up with fierce resolve and forge an iron unity of the people.
At the outset of this discussion, we talked about how millions and tens of millions of noble irreplaceable lives have been destroyed by the perverse ideology of nationalism. It was President Makiguchi and President Toda who cried out for an end to the massacre. Theirs were actions of the ultimate patriotism.
They willingly devoted their lives to the Lotus Sutra, which can be called the religion of humankind. They gave their lives not for the state but for the sake of people. Thoroughly aware of this history, it is crucial that we stand up and oppose the new nationalism and cult of power that are now emerging. This is what it means to truly read the “Bodhisattva Never Disparaging” chapter.