Grade 2 Study Course material 2008 section c

Up to this point, the Daishonin has described the characteristics of faith infused with the heritage of the ultimate Law of life and death. To summarize, such faith is marked by (1) confidence that one will attain Buddhahood in this lifetime, (2) the profound insight that now is the last moment of one’s life, and (3) continuing to practice Buddhism as long as one lives. The heritage of attaining Buddhahood is found in such firm, resolute faith.

Teaching others about faith in the Mystic Law and actualising a more peaceful world is the object of our movement for kosen-rufu. Of vital importance to this endeavour are the harmonious community of practitioners and the mentor-disciple spirit.

All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves[1] to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren’s propagation. When you are so united, even the great desire for widespread propagation [kosen-rufu] can be fulfilled. But if any of Nichiren’s disciples disrupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle from within. (WND-1, p. 217)

The correct flow of the heritage of the ultimate Law of life and death is contingent on the struggle of mentor and disciple to realize kosen-rufu. Kosen-rufu in the Latter Day of the Law is a battle between the Buddha and devilish functions. Without a harmonious community of practitioners that is solidly united in purpose and brimming with the spirit of mentor and disciple, we cannot hope to triumph in that endeavour.

In the passage we are studying in this instalment, the Daishonin voices his expectations for all of his disciples, both priest and lay, describing his ideal vision of the mentor-disciple relationship and the harmonious community of practitioners who strive with him to realize kosen-rufu in the Latter Day of the Law. In doing so, he urges his followers to transcend all differences among themselves, to become as inseparable as fish and water, and to unite in the spirit of “many in body but one in mind”. The heritage of the ultimate Law of life and death, he says, flows in the lives of those who chant Nam-myoho-renge-kyo – a practice for both oneself and others – based on this spirit of equality and unity.

Let us first look at the term “differences” in the phrase “transcending all differences among themselves”. What the Daishonin specifically means here are feelings of antagonism, discrimination and selfishness that arise from the tendency to see self and others, or diverse phenomena or events, as separate and disconnected – a tendency that obstructs empathy and understanding. The heritage of the Buddha will not exist in such a negative, ego-driven mind-set.

It is all too easy for the human heart to succumb to egoism and self-interest when one is tempted by power, prestige or personal profit, strongly attached to status and position, or obsessed with fame and fortune. Faith is ultimately a struggle with our own self-centeredness.

No matter how high a person’s leadership position or what fine-sounding things they may say, if they have lost their faith and are motivated by self-serving ends, they will find it impossible to remain in the pure and harmonious community of practitioners who share the great vow or desire for kosen-rufu.

Indeed, in this writing, the Daishonin refers to those practitioners who disrupt the unity of “many in body but one in mind” as being “like warriors who destroy their own castle from within”. (WND-1, p. 217) In other words, they are like “worms within the lion’s body”, destroying the kosen-rufu movement from the inside. Hence, the Daishonin instructs his followers on the importance of “transcending all differences among themselves”.

In addition, the Daishonin says that his followers should “become as inseparable as fish and the water in which they swim”. (WND-1, p. 217) This indicates a spirit of harmony and unity. It also implies a spirit of mutual respect, understanding, support and caring regardless of superficial differences in circumstances or position. Simply put, it means getting along together.

When we work together for the same great objective of kosen-rufu based on the spirit of mentor and disciple, inspiring, encouraging and supporting one another, we will naturally come into rapport and strive to maintain positive, respectful relations. In dynamic and growing organisations, one often finds that there are good working relationships and rapport among the leaders.

The emperor Liu Pei and his loyal prime minister Chuko K’ung-ming, two of the main protagonists of the Chinese classic The Romance of the Three Kingdoms, shared a relationship of profound mutual respect and admiration, described as being “like fish and water”.

When we embrace the great vow of the Buddha as our own, chanting daimoku and undertaking the Buddha’s work for the happiness of humanity and the realization of kosen-rufu, we can come to appreciate that all our fellow members are people worthy of the greatest respect who, like us, are leading lives of supreme mission. This forms the basis of a vibrant relationship of camaraderie and inspiration that is above antagonism or discrimination.

The Spirit of “Many in Body but One in Mind” and the Heritage of Faith

Further, the Daishonin stresses the importance of uniting in the spirit of “many in body but one in mind”. This is the very foundation of the harmonious community of practitioners. Needless to say, it also encompasses the two preceding points I have just made.

“Many in body” – which can also be translated as “different in body” – means that we each have our own unique personalities, talents, roles to play, and so on. In a general sense, “one in mind” – or, “one in heart” – means sharing a common goal or common values. More specifically for us, it means sharing faith in the Mystic Law and the great vow for kosen-rufu.

The spirit of “many in body but one in mind” in Buddhism refers to the individual and the group harmonising based on the Law. It indicates a richly diverse and dynamic community of capable people who inspire one another in their efforts to advance kosen-rufu. The Daishonin concludes that the heritage of the ultimate Law of life and death flows in the lives of those who chant Nam-myoho-renge-kyo with this spirit.

In this writing and elsewhere, he emphasizes first of all that unity is the key to achieving success and victory in all endeavors,[2] and secondly that unity is indispensable in the struggle for kosen-rufu in the Latter Day of the Law – a struggle between the Buddha and devilish functions. He also expresses his firm conviction that as long as he and his followers are united in their commitment for kosen-rufu, they will be able to triumph over even the most formidable obstacles.[3]

The spirit of “many in body but one in mind”, in a sense, represents the ultimate manifestation of the “strategy of the Lotus Sutra”,[4] which is chanting Nam-myoho-renge-kyo to the Gohonzon – specifically, chanting with a shared commitment for kosen-rufu.

No plans or strategies for kosen-rufu will succeed without such united prayer. Strong prayer based on unity will also give rise to tremendous momentum. So even should there appear individuals who seek to disrupt the unity of our movement, their negative influence will be rebuffed by everyone’s focused spirit.

“One in mind”, or shared commitment, also refers to the great vow for kosen-rufu – the great vow of the Buddha who seeks to lead all people to enlightenment and also the great vow of the mentor. “One in mind” means making this great vow our own and working toward its actualisation. The essence of this shared commitment can be found in prayer inspired by the wish for kosen-rufu, and this prayer pulses vitally in the Soka Gakkai.

When we advance in the united spirit of “many in body but one in mind” based on chanting daimoku for the realization of kosen-rufu, we generate a powerful forward impetus and the energy to secure victory. Everyone who shares in this spirit will be able to work together harmoniously and feel joy even in the midst of difficult struggles. Unity of purpose holds the key to creating such a rhythm of victory, a rhythm of dynamic activity.

In other words, the “rhythm of the Mystic Law” emerges when all unite their hearts with the heart of the Buddha, with the great vow for kosen-rufu. Because everyone’s life resonates with the Buddha’s lofty spirit, it leads to growth, development, joy and victory. It also gives rise to an indestructible bastion of creative talent, happiness and peace, where people are linked together by deep bonds far surpassing ordinary ties of friendship.

To unite in the spirit of “many in body but one in mind” means for each of us to align our heart with the great vow of the Buddha and the spirit of the mentor. In that respect, the oneness of mentor and disciple is the essence of this united spirit in faith.

In this writing, the Daishonin goes on to clarify the crucial point that the “true goal” of his propagation lies in ensuring that his followers embody the spirit of “many in body but one in mind”. For only a community of practitioners united in this way can succeed to the Buddha’s heritage and develop an enduring movement, based on the oneness of mentor and disciple, to ensure that this heritage continues to be widely transmitted into the future.

The Daishonin realized that after his passing, the existence of a solidly united gathering of followers in which his spirit lived on would mean that people of future generations who had never personally met him could still embrace faith and practice as his disciples with the same commitment for kosen-rufu, thus permitting the heritage of faith for attaining Buddhahood to flow on indefinitely. The Daishonin, therefore, writes that when his followers are united in the spirit of “many in body but one in mind”, “even the great desire for widespread propagation [kosen-rufu] can be fulfilled”. (WND-1, p. 217) It is a declaration that, as long as there is a unified gathering of practitioners who uphold the Mystic Law, the Buddha’s great desire or vow for kosen-rufu will be passed on without interruption and kosen-rufu will certainly be achieved. Unity is the most crucial ingredient in fulfilling this great aspiration.

In the Soka Gakkai, the struggles of first president Tsunesaburo Makiguchi and second president Josei Toda were dedicated to building a strong united organisation pulsing with the rhythm of perfect victory. I, too, have devoted my life to carrying on and completing this mission, and today we have realized a solidly united, harmonious community of practitioners, serving as the foundation for worldwide kosen-rufu.

My dearest wish now is that the youth who are our successors will fully inherit this noble rhythm of victory driven by the unity of “many in body but one in mind”.

Toward that end, I would like to confirm the meaning of a number of points regarding the concept of “one in mind”, or unity of purpose, which is the key to victory.

First of all, “one in mind”, or unity of purpose, refers to the great desire or vow for kosen-rufu.

In the midst of the Atsuhara Persecution,[5] the Daishonin wrote to his youthful disciple Nanjo Tokimitsu[6]: “My wish is that all my disciples make a great vow.” (WND-1, p. 1003) This is none other than a passionate call to his followers to dedicate their lives to the cause of kosen-rufu.

The great vow to realize kosen-rufu is also the very heart of the mentor-disciple spirit shared by Mr Makiguchi, Mr Toda, and myself, who have inherited this vow through directly connecting our lives to the Daishonin. All three of us have given ourselves to its actualisation with tireless dedication and ungrudging effort. This is truly the essence of the spirit of “many in body but one in mind”.

“One in mind” also means the spirit to steadfastly battle destructive forces that seek to obstruct and harm this noble movement. Over the years, there have occasionally been individuals in our organisation who forgot all about faith, forsook our shared commitment to kosen-rufu, and succumbed to the desire for fame and fortune. Motivated by self-interest, these individuals tried to disrupt the harmonious community of practitioners, which is a grave offence in Buddhism. It is important that we take a fearless stand against such destructive actions. This is the essence of the Lotus Sutra, and it is also the Gakkai spirit.

Next is the point that this oneness of mind, or unity of purpose, must be built on genuine respect for our fellow practitioners.

The spirit of kosen-rufu taught in the Lotus Sutra rests on the profound belief that all people possess the Buddha nature and thus the potential to attain Buddhahood. A community of practitioners harmoniously united for the sake of kosen-rufu will naturally reflect this philosophy of the Lotus Sutra in its own spirit and actions.

Bodhisattva Never Disparaging[7] undertook the practice of bowing in reverence to all those he encountered, based on his belief that everyone has the Buddha nature and can attain enlightenment through faith in the Lotus Sutra. He also bowed in respect to those who did not uphold the sutra.

It goes without saying that our fellow members who embrace the Gohonzon and strive for kosen-rufu will all definitely attain Buddhahood, and we should therefore accord them the utmost respect. As the “Encouragements of the Bodhisattva Universal Worthy” (twenty-eigth) chapter of the Lotus Sutra says regarding those who embrace its teachings: “You should rise and greet him from afar, showing him the same respect you would a Buddha.” (LS28, p. 324)

The unity of “many in body but one in mind” symbolises a bond that is based on the Buddhist philosophy of respect for all people. “One in mind” therefore implies a spirit of mutual respect among fellow practitioners.

Third, “one in mind” simply means faith grounded in the shared commitment of mentor and disciple. The essence of the spirit of “many in body but one in mind” is found in this faith, which means attuning our hearts with the great vow for kosen-rufu, which is the heart of the Buddha and the heart of all true leaders of kosen-rufu.

Nikko Shonin,[8] the Daishonin’s disciple and direct successor, remained true to his mentor’s spirit throughout his life and built a harmonious community of practitioners directly connected to the Daishonin. In contrast, the five senior priests,[9] fearing persecution by the authorities and forgetting the spirit of mentor and disciple, strayed from the correct path of kosen-rufu.

Turning against one’s mentor is the epitome of disrupting the unity of “many in body but one in mind”.

As long as the fundamental spirit of striving for kosen-rufu demonstrated by the first three presidents pulses vitally in our organisation and everyone is united in the spirit of “many in body but one in mind”, the Soka Gakkai will forever possess the great life-force of the Buddha who seeks to lead all people to enlightenment.

This vibrant force shines with the great light of compassion that breaks through the darkness of people’s suffering and imparts courage and hope. It resounds with the lion’s roar that vanquishes injustice and steadfastly champions truth. And it inspires immense confidence in each person that they can transform their karma and realize happiness both for themselves and others.

Endowed with this power of the Buddha, the Soka Gakkai towers as a community of practitioners solidly united in purpose, a great and indestructible bastion of the shared commitment of mentor and disciple that will surmount even the fiercest onslaughts of three obstacles and four devils. Therefore, President Toda predicted that in the sutras of the future, the Soka Gakkai’s name would be recorded as “Soka Gakkai Buddha”. The unified gathering of the Soka Gakkai, directly connected to the Daishonin and working to make kosen-rufu a reality, is itself a Buddha. This was my mentor’s unshakeable conviction.

President Toda often remarked: “The Soka Gakkai organisation is more precious than my own life.” I have sought to protect and nurture this harmonious community of practitioners, which is carrying out the Buddha’s will and decree, as if it were President Toda’s life itself. Making the unity of “many in body, one in mind” the organisation’s guiding credo, I have done my very best to develop the Soka Gakkai and advance kosen-rufu.

Let us continue exerting ourselves wholeheartedly in faith and taking sincere action to create unity in diversity – “many in body but one mind” – and thereby further expand our harmonious community of practitioners, built by the first three presidents through the shared commitment of mentor and disciple. For this itself is the path of kosen-rufu and is a sure step toward world peace.

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[1] The phrase “transcending all differences among themselves” could be rendered literally as “without any thought of self or other, this or that.” This is not a denial of individuality, but rather urges the bridging of the divisions among people that arise from self-centeredness.

[2] The Daishonin writes: “If the spirit of many in body but one in mind prevails among the people, they will achieve all their goals, whereas if one in body but different in mind, they can achieve nothing remarkable. The more than three thousand volumes of Confucian and Taoist literature are filled with examples. . . . Even an individual at cross purposes with himself is certain to end in failure. Yet a hundred or even a thousand people can definitely attain their goal, if they are of one mind” (WND-1, 618).

[3] The Daishonin writes: “Although Nichiren and his followers are few, because they are different in body, but united in mind, they will definitely accomplish their great mission of widely propagating the Lotus Sutra. Though evils may be numerous, they cannot prevail over a single great truth, just as many raging fires are quenched by a single shower of rain. This principle also holds true with Nichiren and his followers” (WND-1, 618).

[4] The strategy of the Lotus Sutra means battling hardships and difficulties based on chanting Nam-myoho-renge-kyo to the Gohonzon. In “The Strategy of the Lotus Sutra,” the Daishonin says: “Employ the strategy of the Lotus Sutra before any other” (WND-1, 1001).

[5] Atsuhara Persecution: A series of threats and acts of violence against the Daishonin’s followers in Atsuhara Village, in Fuji District of Suruga Province (part of present-day Shizuoka Prefecture), over a period of three years, beginning in earnest in 1278. The persecution culminated with Hei no Saemon, the deputy chief of the Office of Military and Police Affairs, ordering the execution of three of the Daishonin’s followers—the brothers Jinshiro, Yagoro, and Yarokuro—who steadfastly refused to recant their faith.

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