Many in Body But One in Mind

The heritage of attaining Buddhahood is found in such firm, resolute faith.

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

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. (The Writings of Nichiren Daishonin, vol. 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 widespread propagation. In the Latter Day of the Law^[2] this is a battle between the Buddha and devilish functions. Without a harmonious community of practitioners solidly united in purpose and brimming with the spirit of mentor and disciple, we cannot hope to triumph in that endeavor.

In the passage we are studying in this installment, Nichiren Daishonin voices his expectations for all of his disciples, both priest and laity, 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.

‘Transcending All Differences Among Themselves’

Let us first look at the term differences in the passage “transcending all differences among themselves.” What Nichiren 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 mindset.

It’s 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 leadership position or what fine-sounding things people 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, Nichiren 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, 217). In other words, they are like “worms within the lion’s body,” destroying the kosen-rufu movement from the inside. Hence, he instructs his followers on the importance of “transcending all differences among themselves.”

‘Become As Inseparable As Fish and the Water in Which They Swim’

In addition, Nichiren Daishonin says that his followers should “become as inseparable as fish and the water in which they swim” (WND-1, 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 organizations, 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 Nam-myoho-renge-kyo 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

Furthermore, Nichiren 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 and 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 harmonizing 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. Nichiren 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 that unity is the key to achieving success and victory in all endeavors,^[3] and 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 can triumph over even the most formidable obstacles.^[4]

Chanting With a Shared Commitment

The spirit of “many in body but one in mind,” in a sense, represents the ultimate manifestation of the “strategy of the Lotus Sutra,”^[5] 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 shared commitment in chanting. Strong practice based on such 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 actualization.

The essence of this shared commitment can be found in chanting Nam-myoho-renge-kyo inspired by the wish for kosen-rufu, and this unity in chanting pulses vitally in the Soka Gakkai.

A Rhythm of Perfect Victory

When we advance in the united spirit of “many in body but one in mind” based on chanting for the realization of kosen-rufu, we generate a powerful forward impetus and the energy to secure victory. Everyone who shares in this spirit can 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.

Uniting in the spirit of “many in body but one in mind” means all of us aligning our hearts 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, Nichiren 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.

Nichiren realized that, after his passing, for there to be 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. They would share the same commitment for kosen-rufu and thus permit the heritage of faith for attaining Buddhahood to flow on indefinitely. Therefore, he writes, 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, 217). It is a declaration that the Buddha’s great desire or vow for kosen-rufu will be passed on without interruption and kosen-rufu will certainly be achieved as long as there is a unified gathering of practitioners who uphold the Mystic Law. 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 organization 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.” 

‘The Romance of the Three Kingdoms’
Second Soka Gakkai President Josei Toda often spoke about the Chinese epic The Romance of the Three Kingdoms, a 14th century historical novel, and urged the young Daisaku Ikeda to study it. Mr. Toda especially spoke about the leadership qualities of one of the characters, Chuko K’ung-ming, who followed the path of virtue instead of force to protect and defend the people.

The Meaning of ‘One in Mind’

Toward that end, I’ll affirm the meaning of several points regarding the concept of “one in mind,” or unity of purpose, which is the key to victory.

1. The Great Vow for Kosen-rufu

First, “one in mind,” or unity of purpose, refers to the great desire or vow for kosen-rufu. In the midst of the Atsuhara Persecution,^[6] Nichiren Daishonin wrote to his youthful disciple Nanjo Tokimitsu,^[7] “My wish is that all my disciples make a great vow” (“The Dragon Gate,” WND-1, 1003). This is 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 me. We have inherited this vow through directly connecting our lives to Nichiren Daishonin. All three of us have given ourselves to its actualization 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 our noble movement. Over  the years, there have occasionally been individuals in our organization 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 offense 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 Soka Gakkai spirit.

2. Respecting Our Fellow Practitioners

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^[8] 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 “Encouragements of the Bodhisattva Universal Worthy,” the 28th 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” (The Lotus Sutra and Its Opening and Closing Sutras, p. 365).

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

3. Faith Grounded in the Shared Commitment of Mentor and Disciple

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—the profound desire of the Buddha and of all true leaders of kosen-rufu.

Nikko Shonin,^[9] Nichiren 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 Nichiren. In contrast, the five senior priests,^[10] 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.”   

‘Soka Gakkai Buddha’

As long as the fundamental spirit of striving for kosen-rufu demonstrated by the first three presidents pulses vitally in our organization 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 all people that they can transform their karma and realize happiness for both 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 “the 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 Nichiren and working to make kosen-rufu a reality, is itself a Buddha. This was my mentor’s unshakable conviction.

President Toda often said, “The Soka Gakkai organization 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 organization’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 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 toward world peace.

‘Soka Gakkai Buddha’

Ikeda Sensei: “The life of an individual is limited. But when the fundamental spirit of striving for kosen-rufu is passed on from mentor to disciples, and those disciples continue their efforts as a group or organization over time, that body of practitioners comes to possess the enduring life force of the Buddha ceaselessly guiding people to happiness.

Soka Gakkai Buddha is a network of members dedicated to the mission of realizing the great vow for kosen-rufu, a gathering of Bodhisattvas of the Earth following in the footsteps of the first and second presidents, Tsunesaburo Makiguchi and Josei Toda, who were joined by the bonds of mentor and disciple.” (The New Human Revolution, vol. 30, p. 89)

From the November 2024 Living Buddhism