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August 01, 1999
The Courage to Respect All
People: Learning from Bodhisattva Never Disparaging
By Shin Yatomi
SGI-USA Vice Study Department Leader
Introduction
“I would never dare disparage you, for you are all
certain to attain Buddhahood!” (The Lotus Sutra,
trans. Burton Watson, p. 267).With these words, Bodhisattva
Never Disparaging (Jpn Fukyo) goes among the people, trying
to awaken them to their innate potential for enlightenment.
In return, he is met with hostility and abuse, both verbal
and physical. In spite of this, however, the bodhisattva
perseveres in his practice of showing respect to all people.
He eventually attains enlightenment, not only for himself,
but also leading everyone he has come in contact with
toward happiness.
As we live in society where intolerance and abuse are
increasingly the norm, the behavior of Bodhisattva Never
Disparaging, described in the Lotus Sutra, offers a concrete
guide for our daily living. How can we develop our humanity
in an increasingly inhuman society? How can we respond
to and transform a hostile environment? The “Bodhisattva
Never Disparaging” chapter of the Lotus Sutra sheds
light on these important questions.
Background: The “heart”
of our Buddhist practice
The Lotus Sutra?s twentieth chapter, titled “Bodhisattva
Never Disparaging,” is in the closing section of
the Lotus Sutra, known as the “transmission”
portion. Sutras are often interpreted as having three
parts: preparation, revelation and transmission. Preparation
points to the introductory passages in which the reason
for expounding the sutra is clarified. Revelation is the
discussion of the sutra?s main teaching. Transmission,
the concluding portion, explains the benefit of the sutra
and encourages its transmission into the future. The Lotus
Sutra?s transmission section is said to begin with the
latter half of the “Distinction in Benefits”
(17th) chapter and extend through the last chapter “Encouragements
of the Bodhisattva Universal Worthy” (28th), and
through the Sutra of Meditation of Bodhisattva Universal
Worthy, which is considered an epilogue to the Lotus Sutra.
A part of the sutra?s transmission section, the “Bodhisattva
Never Disparaging” chapter explains both the benefit
that accrues from spreading the Lotus Sutra and the retribution
that befalls those who abuse its practitioners.The significance
of the “Bodhisattva Never Disparaging” chapter,
however, lies not merely in its belonging to the sutra?s
transmission section. Its portrayal of the attitude and
behavior of Bodhisattva Never Disparaging contains the
chapter?s real message in that these serve as a model
for practitioners of the Lotus Sutra. His spirit and actions
embody the essence of the sutra—humanism based on
an absolute respect for the inherent dignity of all people.
In this regard, Nichiren Daishonin explains: “The
heart of the Buddha?s lifetime of teachings is the Lotus
Sutra, and the heart of the practice of the Lotus Sutra
is expounded in the Fukyo [“Never Disparaging”]
chapter. What does Bodhisattva Fukyo?s profound respect
for people signify? The real meaning of Shakyamuni Buddha?s
appearance in this world lay in his behavior as a human
being. How profound!” (The Major Writings of Nichiren
Daishonin, vol. 2 [2nd ed], p. 240).
Who is Bodhisattva Never
Disparaging?
The following is a brief synopsis of the “Bodhisattva
Never Disparaging” chapter: In the distant past,
when the teaching of the Buddha Awesome Sound King was
beginning to fall into formality and decline, a certain
bodhisattva appeared and started to practice the Buddha?s
teaching. At that time, people practiced Buddhism, but
they had lost sight of its purpose and meaning. Furthermore,
“monks of overbearing arrogance exercised great
authority and power” (LS20, 266). The bodhisattva,
unswayed by these circumstances, firmly believed that
all people have the Buddha nature. So whenever he saw
people, he said to them: “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). Because the bodhisattva always repeated
those words, people mockingly called him “Never
Disparaging” (LS20, 267). They “spoke ill
of him and cursed him, saying, ?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 predictions!?” (LS20, 267). Some “would
take sticks of wood or tiles and stones and beat and pelt
him” (LS20, 267). But Bodhisattva Never Disparaging
did not quit his practice and attained enlightenment,
receiving the benefit of purifying the six senses. Those
who persecuted him invited hellish suffering for lifetime
after lifetime. But after eradicating their past offenses
through eons of suffering, they eventually met the bodhisattva
once again and, with his instruction, attained Buddhahood.
Practicing humanism in the
real world
The circumstances surrounding Bodhisattva Never Disparaging
are similar to our present circumstances in some significant
respects. Furthermore, the bodhisattva?s ideas and actions
provide us with valuable insights into how we can practice
Buddhism today. I would like to discuss nine key points
in this regard:
1. In a time of corrupt religious authority,
true Buddhist practice means directly and forthrightly
speaking the truth.
One reason why the “Bodhisattva Never Disparaging”
chapter is useful as a guide to our practice today is
that the circumstances under which the bodhisattva practiced
are strikingly similar to ours. The sutra describes the
time in which the story is set as follows: “After
the original Awesome Sound King Thus Come One had passed
into extinction, and after his Correct Law had also passed
away, in the period of his Counterfeit Law, monks of overbearing
arrogance exercised great authority and power” (LS20,
266).
It was a time long after the Buddha?s passing; it was
a time of confusion with regard to the teachings of Buddhism.
The Buddha?s correct teaching was obscured, and instead,
people practiced a “Counterfeit Law,” that
is, a formalistic or ritualistic remnant of the Buddha?s
teaching. The sutra explains that it was “monks
of overbearing arrogance” who contributed to the
decline of Buddhism. Ignorant of the purpose and intent
of Buddhism and manipulated by the religious authorities,
people were unable to grasp the essence of Buddhist practice
and devoted themselves to it in vain. In such a time of
confusion and corruption, Bodhisattva Never Disparaging
appeared and declared the ultimate truth of Buddhism—the
existence of Buddhahood in all people, and thus the equality
and dignity of all people.
Ours is a time when the “Correct Law” of the
Daishonin?s Buddhism is obscured and “monks of overbearing
arrogance” exert their influence. The Daishonin,
therefore, explains that we should spread Buddhism in
the present Latter Day of the Law following the example
set by Bodhisattva Never Disparaging, saying “The
method of propagation is also exactly the same both at
the end of the Buddha Ionno?s [Awesome Sound King] Middle
Day and now at the beginning of the Latter Day”
(“On the Buddha?s Prophesy,” MW-1, 113). The
Daishonin encourages us to do the same as Bodhisattva
Never Disparaging did in his day—to speak the truth
of Buddhism against the wishes of corrupt religious authority.
2. Self-identity is defined by action
Bodhisattva Never Disparaging?s real name is not known.His
was a nickname given by those who held him in contempt
because he always repeated the words, “I would never
dare disparage you, for you are all certain to attain
Buddhahood!” (LS20, 267). His name is significant
in this regard. In the Lotus Sutra, Shakyamuni asks the
assembly: “For what reason was he named Never Disparaging?”
(ibid., p. 266). Our name identifies us. Here the sutra
indicates that the identity of a practitioner of the Lotus
Sutra is ultimately determined by that person?s actions.
This is consistent with the long tradition of Buddhism
emphasizing one?s actions, rather than one?s status or
wealth, as the essence of his or her identity.
One of the earliest Buddhist verses attributed to Shakyamuni
reads: “A man becomes not a Brahmin by long hair
or family or birth. The man in whom there is truth and
holiness, he is in joy and he is a Brahmin” (The
Dhammapada, Penguin 1973, p. 90). A Brahmin is a member
of the highest or priestly caste among the Hindus. Brahmins,
or Brahmans, were considered the noblest class of Indian
society. Shakyamuni?s message here is that a person becomes
noble not because of status or image, but because of action.
Similarly, if we wish to identify ourselves with Bodhisattva
Never Disparaging, we may do so only in terms of our actions—recognizing
and respecting the Buddha nature inherent in all people.
Our actions—thoughts, speech and deeds—determine
who we are. After all, what we consider “self”
is nothing other than the totality of our accumulated
karma. And karma means “action”—our
thoughts words and deeds. We are therefore fundamentally
free to shape our identity exactly in the way we want
to. Our Buddhist practice provides a powerful tool for
creating and defining our self. We refer to the process
though which we accomplish this as our “human revolution.”
3. The purpose of our Buddhist practice is
to attain Buddhahood
Why do we practice Buddhism? The simplest questions are
often the most important and the most difficult to answer.
When Bodhisattva Never Disparaging appeared in the time
of the “Counterfeit Law” of Buddha Awesome
Sound King, though Buddhism was widely known, people had
completely lost a sense of purpose in their Buddhist practice.
People?s confusion about Buddhism is aptly demonstrated
in their remarks to the bodhisattva: “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 predictions!” (LS20, 267).
Their responses are absurd in the sense that they are
the very antithesis of the purpose of Buddhism.
People were deluded by clerical authority to believe that
they should practice without ever expecting to attain
enlightenment. Not attaining Buddhahood (or remaining
dependent upon religious authority), therefore, became
their goal or their accustomed state of Buddhist practice.
The bodhisattva?s notion of practicing Buddhism to become
a Buddha appeared strange or even blasphemous enough to
persecute him for uttering such an idea. We practice Buddhism
to reveal ourselves as Buddhas, that is, to be absolutely
happy, unswayed by any circumstances. When people become
confused about this fundamental purpose of Buddhism, they
inevitably fall into a state of spiritual slavery.
From one perspective, the struggle of Bodhisattva Never
Disparaging was to free people from such confusion and
awaken them to the true purpose of Buddhism. The Lotus
Sutra teaches us that in a time of confusion, we must
first clarify what all Buddhists must ask when they start
practicing: Why do I practice? Without answering this
question correctly, our practice will become what the
Daishonin describes as “an endless, painful austerity”
(“On Attaining Buddhahood,”MW-1, 4).
4. Respecting others is a cause to reveal our own Buddhahood
From the actions of Bodhisattva Never Disparaging we find
a key to realizing our happiness. The bodhisattva demonstrates
that if we wish to see our own Buddhahood and reveal it,
we must see it in the lives of others as well. There is
no such thing as attaining our own enlightenment while
remaining blind to the same potential in others. In fact,
attaining enlightenment means, in one sense, to recognize
the universality of Buddhahood. In this regard, the Daishonin,
through skillful analogy, explains: “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” (Gosho Zenshu, p. 769).
If our attitude is “I will treat people right when
everybody starts treating me right,” then we will
be more likely to lose people?s respect and trust and
drive them further away. Or it may be said that such an
attitude is in itself the cause for disrespect and mistrust.
Similarly, if we try our utmost to see Buddhahood in the
lives of others and even start treating them on that premise,
we will see a remarkable change both within our lives
and in others? lives. Taking the initiative to respect
those around us for their Buddhahood is mutually beneficial.
In this sense, Bodhisattva Never Disparaging carried out
his practice not only for the sake of others, but also
for his own sake.
To believe in Buddhahood—our own and someone else?s—is
difficult. This is why the action of Bodhisattva Never
Disparaging is so noble and rare. But at the same time,
it is within anybody?s grasp. Everyone is capable of respecting
others; it is certainly not as difficult as levitating
an assembly of people and suspending a gigantic tower
in midair—the acts portrayed elsewhere in the sutra.
Unlike these, the action of Bodhisattva Never Disparaging
can be emulated by all of us. In this sense, the Daishonin
explains: “To believe that Buddhahood exists within
Humanity is the most difficult thing of all—as difficult
as believing that fire exists in water or water in fire.
. . . Bodhisattva Fukyo saw the Buddha in everyone he
met, and Prince Siddhartha was a man who became a Buddha.
These examples should help you to believe” (“The
True Object of Worship,” MW-1, 54-55). What enables
us to act in the way that Bodhisattva Never Disparaging
did, the Daishonin teaches here, is nothing other than
our faith in the universality of Buddhahood.And to continue
our work we need strong faith—strong enough not
to be discouraged by superficial reactions from others.
Whenever we recognize and respect others? Buddha nature,
their Buddhahood is bowing back in return, no matter how
they react to us on the surface. The Daishonin, therefore,
urges us to have courage to take the first step ourselves
and not to wait vainly for the image in the mirror to
bow first.
5. True tolerance stems from faith in humanity
Bodhisattva Never Disparaging, despite the relentless
abuses he was subjected to, never lost his temper or quit
his practice. The sutra describes his perseverance as
follows: “Many years passed in this way, during
which this monk was constantly subjected to curses and
abuse. He did not give way to anger, however, but each
time spoke the same words, ?You are certain to attain
Buddhahood?” (LS20, 267). In the verse section of
the “Never Disparaging” chapter, the sutra
reiterates the point: “When the people heard this,
/ they gibed at him, cursed and reviled him, / but the
bodhisattva Never Disparaging / bore all this with patience”
(LS20, 269-70).
His tolerance and tenacity stand in sharp contrast to
that displayed in an episode about Shariputra.According
to this account, in a past existence, Shariputra renounced
his bodhisattva practice because of the abuse and disrespect
shown him by a certain Brahman. The Brahman had begged
for Shariputra?s eye, which the latter provided him. Upon
receiving it, however, the Brahman expressed disgust,
tossed the eye on the ground and stepped on it, complaining
of its foul odor. After renouncing the Bodhisattva practice
and deciding to focus on his own enlightenment, Shariputra
suffered for a long time.No longer able to recognize and
respect the Brahman?s Buddha nature, Shariputra renounced
his bodhisattva practice. But in doing so, he not only
denied others? Buddhahood, but his own as well.
The source of Bodhisttva Never Disparaging?s tolerance
for people lay in his profound faith in humanity. No matter
what cruel reactions he received from those he met, his
faith in their potential Buddhahood never wavered. He
was so surely convinced of this truth expounded by Buddhism
that he had no use for resentment or impatience. He was
confident that he stood on the side of truth, and this
helped him transcend any ordinary emotionalism that he
may have felt from time to time. The kind of tolerance
demonstrated by Bodhisattva Never Disparaging is not ordinary.
His was not passive tolerance—that of accepting
what one thinks is wrong just to protect one?s own tranquil
space and avoid conflict or confrontation. He sought interaction
with people and freely expressed his belief. His persistence
in communicating his message to people annoyed them greatly.
No doubt his contemporaries viewed him as an intolerant
man who would not leave them alone. To leave people in
confusion, however, is not an act of tolerance; it actually
constitutes a lack of compassion. Bodhisattva Never Disparaging
unconditionally accepted everyone on the basis of their
inherent Buddhahood. His was active tolerance—a
kind that brings about a real change in the world.
6. To practice non-violence is to be wise
and strong
Bodhisattva Never Disparaging is a model for non-violence.
He demonstrated his commitment to dialogue as the only
means to address differences among people.He never resorted
to violence of any kind because his abusers were never
his enemies; he viewed them as extensions of himself who
shared the supreme potential that he recognized in his
own life.
It is important, however, to ask how he could remain committed
to non-violence in a violent society without falling victim
to violence.He was able to do so because he was wise and
strong enough to avoid violent attacks, yet maintained
a close enough contact with his abusers to continue to
communicate his faith in their Buddhahood. The sutra explains:
“When he spoke in this manner, some among the group
would take sticks of wood or tiles and stones and beat
and pelt him. But even as he ran away and took up his
stance at a distance, he continued to call out in a loud
voice, ?I would never dare disparage you, for you are
all certain to attain Buddhahood!,” (LS20, 267).
He was not so meek or careless as to allow himself to
be victimized by violent people. Presumably, he had the
capacity to outrun anyone and to speak in a clear, loud
voice. He was shrewd enough to protect himself. Here,
the Lotus Sutra teaches us that to practice non-violence
in the real world, we must exercise wisdom. His ability
to run fast may be seen as the care and resourcefulness
one must exercise to avoid being victimized in an abusive
society. Bodhisattva Never Disparaging seems to tell us
not to be anyone?s doormat in practicing tolerance and
non-violence in today?s world.
7. Purifying our six senses through helping
others
As a result of his consistent practice, Bodhisattva Never
Disparaging gained numerous benefits. Besides vastly extending
his life, for example, he was able to purify his senses
to perceive the world correctly. The sutra explains: “Immediately
he gained the kind of purity of vision and purity of the
faculties of the ear, nose, tongue, body and mind . .
.” (LS20, 267).
From one perspective, what we call benefit in Buddhism
comes from the positive relationships we create with our
environment and with the people and events we encounter
in life. To create such relationships, we must perceive
things correctly so that we may act wisely. If our perception
and grasp of our surroundings is clear,we can exercise
wisdom and create positive value, happiness and joy.
But if our perception is clouded, we are more likely to
bring suffering upon ourselves. This is why the Daishonin
states: “?Benefit? means the result and recompense
of purifying the six sense organs. . . . Benefit is attaining
Buddhahood in one?s present form and the purification
of the six sense organs” (Gosho Zenshu, p. 762).
8. Sincerity is true eloquence
Bodhisattva Never Disparaging also gained eloquence, goodness
and tranquility as the sutra here explains: “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,
267-8).
In one sense, it seems that he suddenly gained those wonderful
qualities of eloquence, goodness and tranquility. It may
be more natural, however, to conclude that his persistent
sincerity to communicate the universality of Buddhahood
finally reached the hearts of those people who had long
been abusing him. His sincerity opened their eyes, and
for the first time they saw the greatness of the man they
had despised. Here the sutra suggests that true eloquence
comes from sincerity, which ultimately transcends arrogance
and prejudice.
9. The “poison-drum relationship”
and “lessening one?s karmic retribution”
Through experiencing numerous persecutions on account
of his faith in the Lotus Sutra, Bodhisattva Never Disparaging
was also able to change his negative karma, as the sutra
describes: “His offences had been wiped out”
(LS20, 270).
Here the sutra explains the principle of “lessening
one?s karmic retribution,” which the Daishonin describes
in the following passage: “Bodhisattva Fukyo was
not abused and vilified, stoned and beaten with staves
without reason. He had probably slandered the True Law
in the past. The phrase ?after expiating his sins?, indicates
that because Bodhisattva Fukyo met persecution, he could
eradicate his sins from previous lifetimes” (“Lessening
One?s Karmic Retribution,” MW-1, 17). Here the Daishonin
teaches us that all the hardships we undergo for the spread
of Buddhism are never wasted; they are proof that we are
positively transforming our negative karma and solidifying
the foundation for lasting happiness.
The sutra states that those who vilified and abused Bodhisattva
Never Disparaging had to suffer for a long time before
they finally attained enlightenment: “At that time
the four kinds of believers, . . . because anger arose
in their minds and they treated me [Bodhisattva Never
Disparaging, that is, Shakyamuni in a past existence]
with disparagement and contempt, were for two hundred
million kalpas never able to encounter a Buddha, to hear
the Law, or to see the community of monks. For a thousand
kalpas they underwent great suffering in the Avichi hell.
After they had finished paying for their offences, they
once more encountered the bodhisattva Never Disparaging,
who instructed them in anuttarasamyak- sambodhi”
(LS20, 268-9).
Thus, even those who abused the bodhisattva were able
to form connections with the Lotus Sutra and eventually
awaken to their Buddhahood, which they themselves had
denied so vehemently. In regard to the power of the Lotus
Sutra to save even those who oppose it, the Daishonin
comments: “One should by all means persist in preaching
the Lotus Sutra and causing them [the people of the age]
to hear it. Those who put their faith in it will surely
attain Buddha- hood, while those who slander it will establish
a ?poisondrum relationship? with it and will likewise
attain Buddhahood” (“How Those Initially Aspiring
to the Way Can Attain Buddhahood through the Lotus Sutra,”MW-6,
197). The Daishonin here stresses the importance of communicating
the benefit of the Mystic Law to all people.
Nichiren Daishonin and Bodhisattva
Never Disparaging
Throughout his writings, the Daishonin repeatedly identifies
himself with Bodhisattva Never Disparaging. The twentieth
chapter of the Lotus Sutra has particular bearing to his
life since his entire life, in one sense, was dedicated
to validating the message of this chapter. Here are some
significant passages from the Daishonin?s writings regarding
Bodhisattva Never Disparaging (Bodhisattva Fukyo):
• “The Lotus Sutra invariably concludes the
Dharma preaching of all Buddhas of the three existences.
The past events described in the Fukyo chapter I am now
experiencing as predicted in the Kanji chapter; thus the
present foretold in the Kanji chapter corresponds to the
past of the Fukyo chapter. The Kanji chapter of the present
will be the Fukyo chapter of the future, and at that time,
I, Nichiren, will be its Bodhisattva Fukyo” (“Letter
from Teradomari,”MW-4, 105-6).
• “The words of the twenty-four characters1
of Fukyo are different from the five characters of Nichiren,
but their spirit is the same. The method of propagation
is also exactly the same both at the end of the Buddha
Ionno?s [Awesome Sound King] Middle Day and now at the
beginning of the Latter Day” (“On the Buddha?s
Prophesy,”MW-1, 113).
• “In the past, I was struck several times
in the face with the fifth scroll of the Lotus Sutra,
but I felt no resentment at it. In fact, I was actually
delighted. For to be attacked in the manner described
in the Fukyo chapter, to suffer assault as predicted in
the Kanji chapter, is a great honor indeed” (“Letter
to Myomitsu Shonin,”MW-5, 202). As those passages
indicate, it is clear that the Daishonin used the action
of Bodhisattva Never Disparaging to guide his own life.
So as practitioners of the Daishonin?s Buddhism we also
have much to learn from the “Bodhisattva Never Disparaging”
chapter of the Lotus Sutra.
Conclusion: Courage to respect
all people
Although there are many important points in the “Bodhisattva
Never Disparaging” chapter to be stressed, when
we compare the life of this bodhisattva with that of the
Daishonin, one quality that both shared clearly stands
out—that is courage. Both had courage to speak the
truth and to respect all people. Courage indeed was what
enabled them to do what they set out to accomplish despite
the abuses they underwent. The Lotus Sutra explains this
point as follows: “Among the four kinds of believers
he preached the Law with no fear in his mind” (LS20,
268). The Daishonin also stresses the importance of courage
in our Buddhist practice in numerous passages. For example,
to his disciples he states: “Each of you should
summon up the courage of a lion and never succumb to threats
from anyone. The lion fears no other beast, nor do its
cubs. Slanderers are like howling jackals, but Nichiren?s
followers are like roaring lions” (“On Persecutions
Befalling the Buddha,”MW-1, 241). To use the action
of Bodhisattva Never Disparaging as a guide to our daily
practice, our first step may be to develop the courage
to look for the brilliance of Buddhahood in the lives
of others as well as our own. .
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1. The phrase repeated by Bodhisattva
Never Disparaging consists of twenty-four characters in
Kumarajiva?s Chinese translation.
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