The Three Kinds of Treasure

Chapter8(On Emperor Sushun)

Main Text

I would like to relate an incident that is customarily kept secret.⁸ In the history of Japan, there have been two emperors who were assassinated. One of them was Emperor Sushun. He was a son of Emperor Kimmei and an uncle of Prince Shōtoku. One day during his reign as the thirty-third sovereign, he summoned Prince Shōtoku and said, “We hear that you are a man of sacred wisdom. Examine Our physiognomy and tell Us what you see there!” The prince declined three times, but the emperor insisted that he obey the imperial command. Finally, no longer able to refuse, the prince reverently examined Sushun’s physiognomy and then reported, “Your Majesty’s countenance indicates that you will be assassinated.”

The emperor’s complexion changed color. “What evidence do you have to support such a contention?” he asked. The prince replied, “I see red veins running over your eyes. This is a sign that you will incur the enmity of others.” Thereupon the emperor asked, “How can We escape this fate?” The prince said: “It is difficult to evade. But there are soldiers known as the five constant virtues. As long as you keep these warriors on your side, you will be safe from danger. In the Buddhist scriptures these soldiers are referred to as the ‘practice of forbearance,’ one of the six pāramitās.”

For some time after that, Emperor Sushun faithfully observed the practice of forbearance. But, being irascible by nature, he violated the precept one day when one of his subjects presented him with a young wild boar. He withdrew the metal rod that was attached to his sword scabbard and stabbed the boar in the eyes with it, saying, “One of these days this is what We will do to that fellow We hate!” Prince Shōtoku, who happened to be present, exclaimed, “Ah, what a fearful thing to do! Your Majesty will surely arouse the enmity of others. These very words you have spoken will be the sword that wounds you.” The prince then ordered articles of value to be brought out and divided among those who had heard the emperor’s remark, [hoping to buy their silence]. One of them, however, told the Great Minister Soga no Umako about the episode. Umako, believing that he was the one the emperor hated, won over Atai Goma, the son of Azumanoaya no Atai Iwai, and had him kill the emperor.⁹

Thus even a ruler on a throne must take care not to give unreserved expression to his thoughts. The worthy man Confucius held to his belief “Nine thoughts to one word,”¹⁰ which means that he reconsidered nine times before he spoke. Tan, the Duke of Chou, was so earnest in receiving callers that he would wring out his hair three times in the course of washing it, or spit out his food three times in the course of a meal [in order not to keep them waiting]. Consider this carefully so that you will have no cause to reproach me later. What is called Buddhism is found in this behavior.

Notes

8. This incident is recorded in The Chronicles of Japan. Presumably it was not referred to openly because it involved the assassination of an emperor by one of his retainers.

9. Emperor Sushun, whose claim to rule was supported by Soga no Umako, ascended the throne in 588. But Umako had the emperor assassinated in 592 and placed his own niece on the throne as Empress Suiko. Atai Goma is also known as Azumanoaya no Atai Goma. His ancestors came to Japan from China during the reign of Emperor Ōjin (late fourth to early fifth century). Goma was responsible for supervising foreign artisans. His family had great economic and political power, and was allied with the Soga clan.

10. Analects.

Lecture

To admonish Shijo Kingo regarding his short temper, the Daishonin cited the example of Emperor Sushun, who destroyed himself because of his quick temper. At the beginning of this passage, the Daishonin notes, “I would like to relate an incident that is customarily kept secret.” Although this anecdote itself is recorded in the Nihon Shoki (The Chronicles of Japan), there was likely an atmosphere of secrecy surrounding the idea that a reigning emperor could be assassinated by a subject, making it an event that was not publicly discussed.

Furthermore, there is a crucial point that must be clarified concerning the Daishonin’s rationale for citing this episode: even an emperor is a human being and cannot escape the dominion of karma. While such karma can be transformed through one’s inner resolve and attitude toward life, if one fails to abide by reasonable principles, one will ultimately be defeated by karma. Moreover, this relationship between karma and reason belongs to a deeper dimension of the Law that transcends conventional concepts of good and evil.

This can also be discerned from a passage in the previous letter to Shijo Kingo, in which the Daishonin points out the injustice of Soga no Umako—who assassinated Emperor Sushun—noting that he “acted with great arrogance.” Even if Emperor Sushun had been in the right, in this context, that is a separate matter. Similarly, in the case of Shijo Kingo, there is nothing wrong with his position. However, if he were to yield to his hot temper and forget the practice of forbearance, he would end up bringing about his own ruin. The Daishonin is addressing not a question of political right or wrong, but the fundamental validity of how one conducts one’s life.

“Thus even a ruler on a throne must take care not to give unreserved expression to his thoughts.”

In Buddhist philosophy, there is the view that attaining kingship is the result of having accumulated vast roots of goodness in past existences. This resembles the European concept that a monarch’s authority is ordained by divine trust and blessing. In European thought, however, the cause is attributed to God, whereas Buddhism holds that it rests upon the past actions of the ruler themselves.

In any case, because a ruler possesses such roots of goodness, from the perspective of Buddhist teaching, they should be protected by the heavenly gods. Indeed, numerous Gosho passages discuss this principle. Yet, this does not mean that a ruler is protected unconditionally regardless of how outrageously they behave; rather, they must exercise great care in their words and deeds and cultivate their own character. In short, they must embody and practice the virtues fitting for a sovereign.

This is because a ruler holds not only power, but also bears a grave responsibility; their words and actions serve as an example to the people and, when enacted as policy, hold the power to shape the livelihood of the populace. Therefore, a ruler must not carelessly voice whatever comes to mind. Thoughtless or reckless utterances would invite unrest among the people, undermine trust, alienate subjects, and ultimately lead to the ruler’s own downfall.

The term “king” used here does not apply solely to past rulers such as emperors, kings, or monarchs; it applies equally to anyone who holds social authority today, including contemporary political leaders. If people become alienated as a result of one’s own short-sightedness, superficiality, rashness, or selfishness, it is a mistake to blame others; one must look deeply within oneself and reflect. For anyone in power, this personal self-discipline and way of conducting oneself as an individual is paramount—a point that the Daishonin strongly emphasizes. This is precisely why he underlines: “This is what is meant by Buddhism.”