The Three Kinds of Treasure

Chapter9(Demonstrating the Importance of Behavior as a Human Being)

Main Text

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. 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.

Respectfully.

The wise may be called human, but the thoughtless are no more than animals.

Nichiren

The eleventh day of the ninth month in the third year of Kenji (1277), cyclical sign hinoto-ushi

Reply to Shijō Saemon-no-jō

Lecture

In this letter, the Daishonin gives various detailed instructions to Shijo Kingo, who is in a difficult situation. Throughout, he consistently admonishes him against short-temperedness, teaching him the necessity of acting patiently and wisely. Furthermore, the Daishonin demonstrates that this wise behavior is itself the ultimate principle of Buddhism.

“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.”

The heart of Shakyamuni’s fifty years of teachings during his lifetime is the Lotus Sutra. And the essence regarding how to practice the Lotus Sutra is found in the “Never Disparaging” (Fukyo) chapter.

Many reasons can be considered for why the “Never Disparaging” chapter is described as “the heart of the practice of the Lotus Sutra,” but let us address a few of them here.

First, as the name “Never Disparaging” indicates, and as made clear in the twenty-four-character Lotus Sutra that he recited, it means not belittling but respecting all people because Buddha nature is inherently hidden within the depths of their lives. This is to acknowledge the human dignity in every person; by showing respect oneself, one enables others to become aware of and manifest their own inherent dignity.

The error into which all existing conventional religions have fallen is that religious leaders came to believe they were specially authorized beings, viewing the masses as humble, ignorant, and therefore bound to be obedient to leaders like a flock of sheep. In such views, only the leader possesses dignity, while all others hold various “values” depending solely on the closeness of their connection to that leader. True Buddhism fundamentally shatters this notion, proceeding from the premise that every individual possesses inherent dignity within themselves.

Second, because Bodhisattva Never Disparaging’s practice directly confronted the life-state of people, it provoked intense hostility. This manifested as all manner of persecution, including being verbally abused and struck with staves and stones. However, because Bodhisattva Never Disparaging recognized that even in the lives of those people, the dignified reality of Buddha nature was inherently present, he endured it with patience. Rather than harboring resentment toward those who persecuted him with force, he based himself on the power of the Law and embraced them with even greater compassion.

Third, those who oppose the correct Law and persecute its practitioners will inevitably incur retribution, but they will also without fail be saved later on. This “salvation” represents the deepest and greatest achievement of attaining Buddhahood. Compared to this, even a retribution as severe as spending a thousand kalpas in the Avici hell is far smaller by comparison. In other words, for the sake of the absolute salvation that is attaining Buddhahood, one dares to teach and convey the Law even to those who oppose it.

We should realize that these principles of practice shown in the “Never Disparaging” chapter teach nothing other than how the practice of Nichiren Daishonin’s Buddhism should be carried out in the Latter Day of the Law.

“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.”

Bodhisattva Never Disparaging’s practice of respecting and bowing to all people symbolizes that Buddhism respects human beings just as they are, valuing human behavior and the very existence of human beings as supreme. Therefore, the ultimate truth that Shakyamuni sought to teach was to clarify and establish human dignity.

What the Lotus Sutra—the heart of Shakyamuni’s lifetime teachings—teaches is the truth that Buddha nature is inherently present within the lives of all living beings in the nine realms, including the voice-hearers, and how to manifest this inherent Buddha nature. Furthermore, even when one manifests Buddha nature, one does not become a special or extraordinary being; the nine realms are maintained as they are, and one is no different from an ordinary human being.

This means that manifesting Buddha nature and attaining Enlightenment signifies the completion of oneself as a human being, not becoming something apart from humanity. The characteristic of life that emerges from the foundation of awakening to this Buddha nature is—as symbolized by the final chapter of the Lotus Sutra and its closing sutra, the Universal Worthy (Fugen) Sutra—Universal Worthy: that is, vast wisdom and sagacity exerted in every aspect of life.

Therefore, the passage concludes with the words: “The wise may be called human, but the thoughtless are no more than animals.”

Furthermore, this “wisdom” or “being wise” places emphasis not so much on “wisdom” or “cleverness” in relation to the external world, but rather on wisdom directed toward oneself. The Daishonin’s admonition against Shijo Kingo’s short temper and his emphasis on forbearance refer precisely to this wisdom and prudence directed toward oneself.