We should not study the Lotus Sutra for the sake of learning alone. It is not enough to have understood the sutra intellectually. We cannot be saved in the true sense, nor save the whole of society, until we proceed from understanding to faith and reach the mental state of complete union of understanding and faith.

In chapter 21 the Buddha taught that putting all his sermons in the previous twenty chapters together, the truth penetrating all these chapters is one and one alone. From this chapter, we clearly realize that the teaching shown in the Law of Appearance is entirely united with the teaching shown in the Law of Origin; understanding this, we can deepen our devotion to these two Laws.

Reading through this chapter, it may seem that no important teaching is stated in it, only the mysterious and wonderful divine power of the Tathāgata. That is what makes the chapter hard to understand. The absolute power of the Tathāgata is symbolized by his mysterious phenomena, and each such phenomenon includes the meaning of forming a complete union between the Law of Appearance and the Law of Origin.

In [Chapter 19], the Buddha preached the five kinds of practices of preachers and referred to the vast and boundless merits that can be obtained from such practices. But the ordinary person will naturally be discouraged by the personal discipline required, thinking, “I cannot possibly fulfill the five kinds of practices of preachers.” Perhaps he will opportunistically think, “Well, I will try to do the five kinds of practices for form’s sake.” Unfortunately, ordinary people’s minds operate at this level.

Sakyamuni Buddha could completely perceive the minds of those who listened to his teachings. Therefore, we can guess why he completely changed his preaching method in chapter 20. While telling of his own past life, he wished to make people realize again three important teachings. The first is that to practice thoroughly even only a single kind of good deed is indeed sacred, and to do so is the first step toward salvation. The second is that however many formalities we may learn and practice, there is no essential worth in such learning or practice; the creation of a valid human life consists in our practice of even only a single kind of good deed with devotion and earnest perseverance. The third is that the bodhisattva practice originates with revering others, that is, with our recognizing the buddha-nature of all people. If we try to save others without recognizing their buddha-nature, we only perform empty and formal deeds. True salvation lies in our disclosing of and respect for the buddha-nature innate in others.

The Buddha illustrated these three important teachings in the story of the humanistic bhikṣu Never Despise. Moreover, he declared that Never Despise was the Buddha himself in a former existence. His declaration causes us to feel that the Buddha, who seemed far distant from us, has suddenly approached us. At the same time, we can sense that if we follow the path taken by the Bodhisattva Never Despise, we can surely attain the perfection of our own characters. The Buddha had seemed to exist somewhere above the clouds, far separated from us. However, when he shows us the Bodhisattva Never Despise as himself in a former life, a man who was friendly and humanistic, we feel as if we have found a ladder by which we can climb up to the Buddha’s abode above the clouds. Thus the Buddha gives us great encouragement. We are heartened and can say to ourselves, “There is nothing impossible about the bodhisattva practice. We just begin with following the example of the Bodhisattva Never Despise.” In this sense, chapter 20 has a special place in the concluding part of the Law of Origin — indeed, in the Lotus Sutra as a whole. Many important teachings are included in the story of the Bodhisattva Never Despise.