All disciples and lay supporters of Nichiren should chant Nam-myo-ho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves 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.
(The Writings of Nichiren Daishonin Vol 1, p217)
This letter, dated the 11th day of the second month in 1272, was sent by Nichiren Daishonin Daishonin to Sairen-bo Nichijo, who, for reasons that are unclear, was also living in exile on Sado Island.
Details about Sairen-bo are scarce but it is known that he was a learned priest formerly of the Tendai school who had become a follower of the Daishonin while on Sado Island.
It would seem that Sairen-bo had written to him asking about “the heritage of the ultimate Law of life and death”, a term used in the esoteric doctrine of the Tendai school at the time and “The Heritage of the Ultimate Law of Life” was written in response to his question.
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In this passage, Nichiren Daishonin taught that the heritage of the ultimate Law of life flows in the united spirit of many in body, one in mind.
Right at the outset of this passage, the Daishonin used the phrase, “All disciples and lay supporters of Nichiren”, to address what he was about to say. In other words, the Daishonin was addressing this vital guideline to all practitioners who base themselves on the true spirit of mentor and disciple with the shared commitment to realize kosen-rufu – that is, the harmonious community of practitioners.
Next, the Daishonin cited three key requirements in voicing his expectation of an ideal vision of a harmonious community of practitioners. He urged his disciples 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’”.
Let’s 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.
To “transcend” such differences means to wage an intense struggle against one’s own self-centeredness.
In addition, the Daishonin said that his followers should “become as inseparable as fish and water in which they swim”. This indicates a spirit of mutual respect, understanding, support and caring, regardless of superficial differences in circumstances or position.
Finally, the Daishonin stressed 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. It also encompasses the two preceding points.
“Many in body” – which can also be translated as “different in body” – means that we each have our own unique personalities, talent, roles to play; and so on.
In general sense, “one in mind” – or “one in heart” – means sharing a common goal or values. More specifically for us, it means sharing faith in the Mystic Law and the great vow for kosen-rufu.
The Daishonin concluded that the heritage of the ultimate Law of life and death flows in the lives of those who chant Nam-myoho-renge-kyo and advances with this spirit of many in body, one in mind.
In this passage, the Daishonin went 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”.
The Daishonin stated with conviction, “When you are so united, even the great desire for widespread propagation (kosen-rufu) can be fulfilled.” The Daishonin was teaching here that only by putting into practice the principle of many in body, one in mind, based on “faith grounded in the shared commitment of mentor and disciple” and “unity built on genuine respect for our fellow practitioners”, can the great vow of the Buddha to realize kosen-rufu be achieved.
SGI President Ikeda said, “Let us continue exerting ourselves wholeheartedly in faith and taking sincere action to create unity in diversity – ‘many in body but one in 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 towards world peace.”
While emphasizing the importance of harmonious unity, the Daishonin also admonished those who disrupt the unity of “many in body but one in mind” as being “like warriors who destroy their own castle from within”. In other words, they are like “worms within the lion’s body”, destroying the kosen-rufu movement from the inside. Hence, the Daishonin instructed his followers about the importance of “transcending all differences among themselves” and to protect the community from such destructive forces.
Let’s consolidate the solidarity among all fellow practitioners and boldly open the way forward for the realization of happiness for all people.
Translated and adapted from the July 2012 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.
(The Writings of Nichiren Daishonin Vol 1, p217)
This letter, dated the 11th day of the second month in 1272, was sent by Nichiren Daishonin Daishonin to Sairen-bo Nichijo, who, for reasons that are unclear, was also living in exile on Sado Island.
Details about Sairen-bo are scarce but it is known that he was a learned priest formerly of the Tendai school who had become a follower of the Daishonin while on Sado Island.
It would seem that Sairen-bo had written to him asking about “the heritage of the ultimate Law of life and death”, a term used in the esoteric doctrine of the Tendai school at the time and “The Heritage of the Ultimate Law of Life” was written in response to his question.
**********
In this passage, Nichiren Daishonin taught that the heritage of the ultimate Law of life flows in the united spirit of many in body, one in mind.
Right at the outset of this passage, the Daishonin used the phrase, “All disciples and lay supporters of Nichiren”, to address what he was about to say. In other words, the Daishonin was addressing this vital guideline to all practitioners who base themselves on the true spirit of mentor and disciple with the shared commitment to realize kosen-rufu – that is, the harmonious community of practitioners.
Next, the Daishonin cited three key requirements in voicing his expectation of an ideal vision of a harmonious community of practitioners. He urged his disciples 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’”.
Let’s 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.
To “transcend” such differences means to wage an intense struggle against one’s own self-centeredness.
In addition, the Daishonin said that his followers should “become as inseparable as fish and water in which they swim”. This indicates a spirit of mutual respect, understanding, support and caring, regardless of superficial differences in circumstances or position.
Finally, the Daishonin stressed 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. It also encompasses the two preceding points.
“Many in body” – which can also be translated as “different in body” – means that we each have our own unique personalities, talent, roles to play; and so on.
In general sense, “one in mind” – or “one in heart” – means sharing a common goal or values. More specifically for us, it means sharing faith in the Mystic Law and the great vow for kosen-rufu.
The Daishonin concluded that the heritage of the ultimate Law of life and death flows in the lives of those who chant Nam-myoho-renge-kyo and advances with this spirit of many in body, one in mind.
In this passage, the Daishonin went 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”.
The Daishonin stated with conviction, “When you are so united, even the great desire for widespread propagation (kosen-rufu) can be fulfilled.” The Daishonin was teaching here that only by putting into practice the principle of many in body, one in mind, based on “faith grounded in the shared commitment of mentor and disciple” and “unity built on genuine respect for our fellow practitioners”, can the great vow of the Buddha to realize kosen-rufu be achieved.
SGI President Ikeda said, “Let us continue exerting ourselves wholeheartedly in faith and taking sincere action to create unity in diversity – ‘many in body but one in 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 towards world peace.”
While emphasizing the importance of harmonious unity, the Daishonin also admonished those who disrupt the unity of “many in body but one in mind” as being “like warriors who destroy their own castle from within”. In other words, they are like “worms within the lion’s body”, destroying the kosen-rufu movement from the inside. Hence, the Daishonin instructed his followers about the importance of “transcending all differences among themselves” and to protect the community from such destructive forces.
Let’s consolidate the solidarity among all fellow practitioners and boldly open the way forward for the realization of happiness for all people.
Translated and adapted from the July 2012 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.
