The World of Nichiren Daishonin’s Writings - A Discussion on Humanistic Religion -- Itai Doshin Many in Body, One in Mind: The Victorious Solidarity of Comrades in Faith Dedicated to an Eternal Vow ; The Exquisite Fabric of the Unity of Many in Body, One in Mind

Soka Gakkai Study Department Chief Katsuji Saito: We have entered July, the month when we reconfirm the solemn bond of mentor and disciple. Centered on the significant day of July 3, this month is imbued with the mentor-disciple bond of the first three Soka Gakkai presidents, who all devoted their lives to struggling against the devilish nature of power. It is a month that shines with the spirit of kosen-rufu to enable all people to become happy, no matter what.

SGI President Ikeda: The mentor-disciple relationship in Buddhism is a life-to-life connection based on the Mystic Law. Generally speaking, it is a relationship between two people that takes place when the mentor, or teacher, has something to communicate to the disciple, or student—whether it be knowledge, a skill, or a craft. In the case of Buddhism, however, it is the Law that the mentor is communicating. The mentor-disciple relationship is necessary in order to correctly practice the Law and ensure its transmission. Whether engaging in his own practice or instructing his followers in faith, Nichiren Daishonin himself always placed great weight on the admonition, “Rely on the Law and not upon persons.” He also said that we should “seek out the votary of the Lotus Sutra and make him our teacher” (cf. WND, 278).

Faith in the Daishonin’s Buddhism is always based on the Law. We practice the Law and we spread the Law. Achieving the lofty and great objectives of attaining Buddhahood in this lifetime and realizing kosen-rufu requires that we be united in spirit and advance with unity of purpose. Toward that end, a teacher who correctly practices the Law is vital. That is why the Daishonin’s successor Nikko Shonin strictly stated: “Without following the correct relationship of mentor and disciple, there is no attaining Buddhahood.”

Soka Gakkai Study Department Vice Chief Masaaki Morinaka: The mentor-disciple relationship is indeed the timeless principle for ensuring the eternal perpetuation of the Law.

President Ikeda: In addition to mentor and disciple, there is another human relationship that is based on the Law. That is, the bond of comrades in faith. The ideal expression of this bond is found in the principle of “many in body, one in mind.” The harmonious body of Buddhist practitioners (Skt. samgha) can be viewed from two perspectives. These can be likened to the warp and woof in weaving. When weaving a piece of fabric on a loom, the warp is first stretched out lengthwise, and then crossed by the woof.

The warp represents the bond of mentor and disciple, and the woof the bond of fellow members. When these are interlaced, a splendid brocade of kosen-rufu is created. In most woven textiles, the warp provides the fabric’s structure, while the woof forms the pattern or design. Similarly, as long as the fundamental bond of mentor and disciple is supporting the Soka Gakkai, a wonderful pattern of the solidarity of disciples may be fashioned.

Morinaka: “Comrades in faith” are people who share a common aspiration. That aspiration, however, may differ in profundity and depth.

President Ikeda: That’s an important point. The members of the Soka Gakkai are people dedicated to accomplishing kosen-rufu. Our organization is a network of friends bound by the lofty aspiration to realize peace for all humanity. We believe in our ability to attain Buddhahood in this lifetime and seek to enable all others to do the same. Specifically, this means we believe in the same Gohonzon and dedicate our lives to working for kosen-rufu. We “rely on the Law, not upon persons.” Today, let’s discuss the unity of many in body, one in mind.

“Become As Inseparable As Fish and the Water in Which They Swim”

Saito: In “The Heritage of the Ultimate Law of Life,” Nichiren Daishonin points out the importance of the unity of many in body, one in mind, saying:

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 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 can be fulfilled. (WND, 217)

President Ikeda: Here, the Daishonin indicates that the heritage of the ultimate Law of life and death can only be found where people are chanting Nam-myoho-renge-kyo with the spirit of faith of many in body, one in mind, supporting and encouraging each other without discrimination. The Daishonin further says that daimoku chanted with this spirit is the “true goal of propagation,” and that it is through such faith that the great desire for kosen-rufu can be accomplished.

Saito: This demonstrates just how much importance the Daishonin attached to faith based on the spirit of many in body, one in mind.

President Ikeda: My mentor, second Soka Gakkai president Josei Toda, cherished this passage from “The Heritage of the Ultimate Law of Life,” and lectured on it with profound conviction for the benefit of future generations. He boldly declared that the Soka Gakkai is the harmonious community of practitioners dedicated to kosen-rufu through which the lifeblood of the Daishonin flows. And he proclaimed that nothing must be allowed to destroy our organization, which he described as more precious than his own life. President Toda also said that the Soka Gakkai would be eternally victorious through the unity of many in body, one in mind. He further strongly emphasized that the realization of kosen-rufu would only be made possible through our efforts to protect and solidify the Soka Gakkai, which is dedicated to actualizing the Buddha’s will and decree. Unity in faith is the key to achieving kosen-rufu.

Morinaka: In the above-mentioned passage, the Daishonin says that “many in body but one in mind” means transcending all differences between oneself and others to become “as inseparable as fish and the water in which they swim.”

President Ikeda: “Transcending all differences” means that among the Daishonin’s disciples, there is no opposition or rejection of others. “Becoming as inseparable as fish and the water in which they swim” could be understood as the spirit to treasure one another as irreplaceable individuals, and to try to bring out the best in each other. In this way, many in body, one in mind means uniting in spirit and supporting one another.
The phrase, “as inseparable as fish and the water in which they swim” comes from a well-known passage in the Chinese classic San Kuo Chih (History of the Three Kingdoms) that states, “The ruler and his minister were as inseparable as fish and water.” This is a reference to a historical incident in which the ruler Liu Pei, having acquired the services of the able minister Chuko K’ung-ming, undertakes significant activities himself while also making it possible for K’ung-ming to fully manifest his abilities. We are talking about a relationship in which, through mutual aid and support, people are able to reveal their own unique potential.

Morinaka: It is often the case that when unity is made the highest priority, the individual becomes obscured. But the Daishonin’s teaching of many in body, one in mind is different. Suppression of the individual’s personality goes against the spirit of the Lotus Sutra, which reveres all people as inherently possessing the Buddha nature.

President Ikeda: The Daishonin uses the term “many in body but one in mind” to express unity in which the individuality of each person is valued and given full play.

Saito: Generally speaking, there are many different theories of organization. But I think that many in body, one in mind is the ultimate organizational principle for helping each person manifest his or her abilities to the utmost degree.

President Ikeda: Exactly. Many in body, one in mind is indeed the supreme organizational principle that cherishes each individual and enables them to realize their full potential.
“Many in body” reflects the understanding that each of us has a unique mission, talent, and set of circumstances. “One in mind” means that despite our individuality, we need to be united in spirit. In contrast, “many in body and many in mind” is a situation of utter disunity, while “one in body and one in mind” is one controlled by group thinking in which individuality is ignored and totalitarianism ultimately results. Neither situation allows people to manifest their unique abilities.

Morinaka: The ideal organization is one in which many different people are united by the same spirit. And, with this spirit as their foundation, they engage in activities as a diverse group.

President Ikeda: Everyone, without exception, has a mission. Each person has enormous potential. The question is, how do we actualize that potential? When one person carries out his or her human revolution, it gives others courage and hope. It gives them confidence. Inspiration gives rise to inspiration, setting off a chain reaction that generates tremendous energy for change.

Saito: In that sense, I feel that the Soka Gakkai is a truly democratic organization based on the profound spirit to treasure each person.

President Ikeda: The Soka Gakkai is neither held together by economic interest nor controlled by power. It is the embodiment of the essence of humanity united by the great ideal of realizing the widespread propagation of the Daishonin’s Buddhism, a teaching that brings the potential of the individual to shine. It is the crystallization of profound heart-to-heart bonds of trust.

Morinaka: That is so true. Nowhere else can you find such a beautiful alliance of happiness as there exists in the Soka Gakkai. I feel deep gratitude to the first three presidents who built this wonderful organization. Prior to World War II, during the days of the Soka Kyoiku Gakkai (Society for Value-Creating Education)—the forerunner to the Soka Gakkai—first president Tsunesaburo Makiguchi had already declared: “Self-denial is a lie. What is right is to seek happiness for both oneself and for all others.”

President Ikeda: It was a time when all of Japan was consumed by totalitarianism. In the midst of this, President Makiguchi was blatantly opposed to the prevailing way of thinking expressed by the phrase “self-abnegation for the public good.”
Nichiren Daishonin says, “When both oneself and others have wisdom and compassion, this is called joy” (Gosho Zenshu, p. 761). The essence of Nichiren Buddhism and the fundamental spirit of the Soka Gakkai is to create a world in which we become happy together with others. It’s not about “self-abnegation,” but about “self-activation.”

Saito: President Makiguchi stated the following in the guiding principles of the Soka Kyoiku Gakkai:
The Soka Kyoiku Gakkai shall neither be a gathering devoted to selfish individualism based on a myopic worldview that ignores the welfare of others, nor a gathering ruled by the fallacious dictates of totalitarianism that divests the individual of his identity. Instead, it shall take as its highest honor to be a living testimony to a truly holistic way of life that is based on a correct and undistorted worldview, and that aspires for both the self and others to dwell peacefully in a Land of Tranquil Light.”

President Ikeda: By “myopic worldview” he meant the egoism to think only about personal gain. “Totalitarianism,” on the other hand, indicated the sacrifice of the individual for the sake of the state or one’s ethnic group. In contrast to these, the “correct and undistorted worldview” that President Makiguchi espoused referred to the path of striving for the happiness of oneself and others. By “holistic way of life” he meant creating harmony between the individual and the whole. He was talking about a situation in which each person, while bringing their potential to full bloom, strives at the same time to contribute to the peace and prosperity of society in its entirety.

President Makiguchi did not stop at mere ideals; rather, he aimed to realize them in actual society and show proof of their validity. And he understood that this was possible through the Daishonin’s Buddhism, the great teaching of value-creation that reveals the fundamental Law of life. Herein lies the departure point of the Soka Gakkai.

Morinaka: This realm of Soka has now spread to 181 countries and territories, transcending national, ethnic, and cultural divides. This is a truly unprecedented achievement in the history of Buddhism.

Saito: How the Daishonin must be rejoicing at the Soka Gakkai’s growth!

President Ikeda: Nichiren Daishonin’s life flows in the Soka Gakkai, the organization dedicated to accomplishing kosen-rufu, the Buddha’s will and decree. The lifeblood of the Daishonin and the heritage of faith are found only in the harmonious community of practitioners that is the Soka Gakkai. To protect the Soka Gakkai is to protect the heritage of the Daishonin’s faith. It is to cause the lifeblood of faith to flow in one’s own life. Only in the Soka Gakkai is the practice of the correct teaching of Buddhism found.

“One in Mind” Means Faith Directed toward Kosen-rufu

Morinaka: The Daishonin would particularly focus on the unity of many in body, one in mind when encouraging those followers who were struggling against persecution. Here is a passage from his writing, “Many in Body, One in Mind,” which was addressed to lay followers who were the victims of the Atsuhara Persecution :

Hoki-bo and Sado-bo, and the believers in Atsuhara, have proved the strength of their resolve. 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. King Chou of Yin led seven hundred thousand soldiers into battle against King Wu of Chou and his eight hundred men. Yet King Chou’s army lost because of disunity while King Wu’s men defeated him because of perfect unity. 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. Though numerous, the Japanese will find it difficult to accomplish anything, because they are divided in spirit. In contrast, 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, 618)

Saito: In this passage, the Daishonin contrasts “many in body but one in mind” with “one in body but different in mind,” and teaches that “many in body but one in mind” is the key to victory. To illustrate this contrast, he cites the example of the struggle between King Chou of Yin and King Wu of Chou, using the former to illustrate “one in body but different in mind” and the latter to illustrate “many in body but one in mind.”

President Ikeda: The battle between Yin and Chou is described in detail in Ssu-ma Ch’ien’s Records of the Historian.

Morinaka: According to a chapter in the work titled “The Chou, Basic Annals 4,” King Chou’s force was a regular army unit consisting of a massive contingent of 700,000 soldiers. His troops, however, despised their tyrannical king, and had no desire to fight for either him or the Yin dynasty. Thus, they only defended themselves with the blunt end of their weapons, allowing the forces of King Wu to pass.

President Ikeda: The Daishonin describes the Yin soldiers gathered together under one flag as “one in body,” and he characterizes their unwillingness to fight for King Chou or the Yin dynasty as “many in mind.”

Morinaka: By contrast, according to Records of the Historian, the army of King Wu was made up of the forces of various feudal lords, each with their own flag. In name, they did not constitute one army.

Saito: That is to say, they were “many in body.”

President Ikeda: Even so, in their determination to defeat King Chou and create a new era in which justice would flourish, they were unified. The Daishonin says that this is what it means to be “one in mind.” In this example, “one in body” refers to the troops’ unification under a single flag and chain of command, while “one in mind” refers to being united by a joint sense of purpose. Though a group may appear to be “one in body,” if the hearts of its members are not united, it will not be able to accomplish anything. On the other hand, though a group may appear to be “different in body,” if the hearts of its members are one, anything is possible.

Saito: “One in mind” means standing up with a shared sense of purpose. It could thus be said that in the Daishonin’s Buddhism, being “one in mind” specifically means being committed to realizing kosen-rufu.

President Ikeda: That’s right. In “The Heritage of the Ultimate Law of Life,” the Daishonin says that through the spirit of faith of many in body but one on mind, “even the great desire for widespread propagation can be fulfilled” (WND, 217). And in “Many in Body, One in Mind,” he states that his followers “will definitely accomplish their great mission of widely propagating the Lotus Sutra” (WND, 618) through the unity of many in body, one in mind.
In light of these passages, it is clear that “mind,” means faith aimed at realizing kosen-rufu. Kosen-rufu is the great wish of the Buddha who seeks to lead all people to enlightenment. It is the cornerstone of the Lotus Sutra. “One in mind” means making this great wish of the Buddha one’s own and courageously working for kosen-rufu.

Morinaka: The Lotus Sutra repeatedly teaches that after the Buddha’s passing, in the evil age of the Latter Day of the Law, the Lotus Sutra should be spread with a spirit of selfless devotion. It was the Daishonin who practiced in this exact manner. We must also strive to make the heart of the Lotus Sutra and the Daishonin’s spirit our own.

Saito: Those who carry on Nichiren Daishonin’s spirit and practice and exert themselves for kosen-rufu are genuine disciples. In “The True Aspect of All Phenomena,” the Daishonin says:

Now, no matter what, strive in faith and be known as a votary of the Lotus Sutra, and remain my disciple for the rest of your life. If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth. And if you are a Bodhisattva of the Earth, there is not the slightest doubt that you have been a disciple of Shakyamuni Buddha from the remote past. The sutra states, “Ever since the long distant past I have been teaching and converting this multitude.” There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the daimoku. At first only Nichiren chanted Nam-myoho-renge-kyo, but then two, three, and a hundred followed, chanting and teaching others. Propagation will unfold this way in the future as well. Does this not signify “emerging from the earth”? (WND, 385)

Morinaka: The Daishonin asserts that all those who exert themselves in their practice with the “same mind” as himself, no matter who they are, are Bodhisattvas of the Earth.

President Ikeda: Prior to this passage, the Daishonin describes his compassionate spirit to spread the teaching while fearlessly enduring persecution by the three powerful enemies. It is an exhortation that to be “of the same mind” as the Daishonin means to make this spirit our own. Those who, in this evil age of the Latter Day of the Law, continue chanting Nam-myoho-renge-kyo for the happiness of themselves and others, no matter what hardships they encounter, are Bodhisattvas of the Earth who have been entrusted with propagation in the Latter Day. The Daishonin teaches that the act itself of spreading the teaching while enduring persecution constitutes proof of this.
Nichiren Daishonin stood up alone as the leader of the Bodhisattvas of the Earth. And while enduring a succession of persecutions of various kinds, he persisted in sharing the teaching with two people, three people, a hundred people, and so on. It was these efforts that led to the existence of the harmonious community of practitioners of “disciples of Nichiren.”

Saito: Not only in the aforementioned passage from “The Heritage of the Ultimate Law of Life,” but throughout his writings, it is clear just how much importance the Daishonin placed on the harmonious body of practitioners. The path to attaining Buddhahood in the Latter Day is found nowhere apart from participating in a gathering of people struggling to accomplish kosen-rufu.

President Ikeda: I wonder how the relationships were among the Daishonin’s followers during his time. I imagine that their bonds were deeper than is generally thought. When we read the Daishonin’s writings, we get a sense of just how profound their ties were.

Saito: One famous example of this is displayed in the writing “On Prolonging One’s Life Span.” It was written to the lay nun Toki, Toki Jonin’s wife, who was ill and seemed to have lost the will to battle her illness. The Daishonin encourages her strongly not to be defeated.

The Bonds of Comrades in Faith

Morinaka: Shijo Kingo, who was a physician, had been greatly concerned about the lay nun Toki’s condition and reported to the Daishonin about it. The Daishonin conveys Shijo Kingo’s words to her and urges her to seek treatment from him.
The Daishonin states: “[Shijo Kingo] also said that Toki [Jonin, your husband] depends on you as a staff to lean on and a pillar for support. [Shijo Kingo] was very concerned about you. He is a man who never gives in to defeat and who greatly values his friends” (WND, 955).

President Ikeda: Shijo Kingo and Toki Jonin were central figures among the Daishonin’s followers who had fought together from the early days as comrades in faith. That’s probably why Kingo felt Toki Jonin’s concern for his wife as if it were his own. The Daishonin’s words in this writing relay these sentiments clearly. Also, the Daishonin’s spirit in directly communicating Kingo’s heart is truly exceptional. The sincere encouragement of fellow members when one is ill can be more effective than ten thousand medications. To know that everyone is supporting you and chanting daimoku for your recovery gives one boundless strength.

Of course, this does not only apply to illness. A person who is battling their karma feels more alone than others can imagine. The support of fellow members at such times is an incredible source of strength. There is nothing more wonderful than being surrounded by fellow Soka Gakkai members.

Morinaka: I have the impression that the Daishonin’s followers met with each other and spoke on a daily basis. At the end of the letter, “Gift of an Unlined Robe,” which you lectured on before, the Daishonin says, “You should always meet with the wife of Toshiro and read this letter together” (Gosho Zenshu, p. 1515). While the recipient of this letter is not clear, the wife of Toshiro is known to have been friends with Shijo Kingo and his wife.

President Ikeda: Because he says, “You should always meet with,” we can infer that the recipient and Toshiro were in close and frequent contact with each other, and that they probably discussed issues of kosen-rufu and life together. There were also some followers whom the Daishonin told, “You three believers are like them [Chudapanthaka ]” (WND, 199).

Saito: These were Ota Saemon-no-jo, the lay priest Soya, and Dharma Bridge Kimbara. The Daishonin writes:

There were two brothers named Chudapanthaka. When the name Chudapanthaka was called, either would answer. You three believers are like them. When any one of you comes, I feel as though all three of you were here with me. (WND, 199)

The Daishonin composed this letter after the Tatsunokuchi Persecution (that took place on September 12, 1271), while he was staying at Echi in Sagami Province (now Kanagawa Prefecture). One month had passed since his near execution, and conditions remained very tense. It was amid such circumstances that the Daishonin encouraged these followers by saying that their camaraderie was like that of the brothers Chudapanthaka.

Morinaka: In a letter written to the lay nun of Ko on Sado Island, the Daishonin instructs her to read it together with the lay nun Sennichi. It seems that these two women and their husbands enjoyed a familial relationship.

President Ikeda: Abutsu-bo and his wife had a son who had strong faith. The lay priest of Ko and his wife, however, apparently had no children. Though their circumstances were different, the Daishonin’s writings convey that these two couples were united in their efforts to work for kosen-rufu. The Daishonin always encouraged his followers to be on good terms and to support one another.

From “The Votary of the Lotus Sutra Will Meet Persecution,” we can surmise that the Daishonin’s followers gathered together regularly to read his letters, study the teachings, and discuss the meaning of attaining Buddhahood in this lifetime and how to advance kosen-rufu. These gatherings were much like today’s discussion and planning meetings.

Saito: The Daishonin says: “Toki [Jonin], Saburo Saemon-no-jo [Shijo Kingo], Kawanobe, Acharya Yamato, and the rest of you, gentlemen and priests, should read this letter to one another and listen. In this defiled age, you should always talk together and never cease to pray for your next life” (WND, 449). I sense that his reference to “this defiled age” is highly significant.

President Ikeda: Yes. It is because we are living in a “defiled age” that we need to encourage each other as we advance. Buddhist practice is not something that we can carry out on our own. For, as the Daishonin says, “the winds of fame and profit blow violently, and the lamp of Buddhist practice is easily extinguished” (WND, 1027). It is vital that we encourage and support one another as we make our way forward. We need to be “good friends” to each other.

Morinaka: In the writing, “Three Tripitaka Masters Pray for Rain,” the Daishonin talks about the importance of good friends.

President Ikeda: Buddhist practice is a constant battle against obstacles and devilish forces. We are ever practicing in the midst of evil influences and bad friends.
It may be possible to carry out one’s Buddhist practice secluded in the mountains, cutting oneself off from negative influences or bad friends, like the Great Teacher T’ien-t’ai of China did. But for people living in today’s society carrying out their Buddhist practice in the course of their daily lives, the path to Buddhahood lies in our effort to bring our humanity to shine while living amid evil influences, like “the lotus flower blooming in the water” (LS15, 222).

Being surrounded by good friends is therefore indispensable to doing our practice.
And the difficulty of practicing Buddhism in the Latter Day is of a scope far greater than can generally be imagined. That’s because the Latter Day is an age overrun by erroneous teachings and false teachers that deceive people. In “On Establishing the Correct Teaching for the Peace of the Land,” the Daishonin says: “How pitiful to think that, in the space of a few decades, hundreds, thousands, tens of thousands of people have been deluded by these devilish teachings and in so many cases confused as to the true teachings of Buddhism” (WND, 15).

Morinaka: In the few decades since Honen had appeared and begun spreading the Nembutsu teaching, many people had been led astray. Though people seek to become happy, they are often led down the wrong path without even realizing it.

Saito: We are living in a world where evil people are many and the good are few. But if good people allow themselves to be defeated, the Latter Day will become an age of eternal darkness.

Unity Is the Key to Destroying Devilish Forces

President Ikeda: That is why the unity of many in body, one in mind is so important. The Daishonin says, “Though evils may be numerous, they cannot prevail over a single great truth” (WND, 618). To triumph over the combined forces of evil, people of good must become strong. They must unite. If good people do not prevail, people of evil intent will rule the world.
Our having formed an organization of people dedicated to good that struggles against iniquity is a natural consequence of the wish to expand goodness in the Latter Day of the Law and realize peace and stability and happiness for all.

In essence, devilish functions seek to create divisions within gatherings of good people. Evil people band together with ease. We must never forget that we are in constant battle with these forces.

Morinaka: It seems strange that good people should have a hard time uniting while evil people do so easily.

President Ikeda: It’s analogous to how water readily collects in a depression in the ground. Since evil people have shallow objectives, they quickly collude with each other based on mutual ambitions or interests. How important it is to have unity that is based on a lofty objective. The precious organization of kosen-rufu absolutely must not be destroyed. Construction requires tenacious and painstaking effort, while destruction takes but an instant.

Saito: Even trusting relationships that have been cultivated over many years may be suddenly ruined by some divisive force. Such is the fearful nature of devilish functions, which is why we must be able to see through them.

President Ikeda: An example of this can be seen in the struggles of the Ikegami brothers, Munenaka and Munenaga. It is well known how their father, Yasumitsu, had disowned the elder Munenaka [because of his faith in the Daishonin’s teachings], and how his actions had been instigated by the priest Ryokan of Gokuraku-ji temple. Having disowned the elder brother, Yasumitsu began taking steps to have the younger brother Munenaga succeed him as head of the household. Munenaga became troubled over whether he should accept his father’s proposal or choose the way of faith. In the end, he received encouragement from the Daishonin and took action in concert with his elder brother.

Saito: The devilish functions plotted to drive a wedge between the brothers.

Morinaka: If both brothers had been disowned from the start, there is no doubt that they would have made a strong determination to combine their energies toward persuading their father of the correctness of the Daishonin’s teaching.

Saito: That’s the true nature of evil. Devilish functions always try to destroy unity.

Morinaka: In this same way, Nikken, in an underhanded attempt to cause doubt among the members, at first excommunicated only President Ikeda. It was truly the working of the devil king of the sixth heaven. Ultimately, Nikken’s unscrupulous scheme ended in utter failure. He will forever be remembered as a high priest of great slander of the Law.

Saito: In a word, Nikken was completely devoid of faith dedicated to realizing kosen-rufu. He failed to understand the bonds of comrades in faith who share the mission of accomplishing kosen-rufu. It could be said that therein lay his “miscalculation.”

President Ikeda: At any rate, the Daishonin discerned that the key for the Ikegami brothers to overcome the challenge that they faced was unity. He taught them that the way they could defeat the devilish functions was to unite with their wives and take action. “The Letter to the Brothers” concludes with his instruction to build strong unity. In any gathering of people there will always be those with whom we get along and those with whom we don’t, and there are bound to be issues of compatibility. In a sense, that we should have such emotions as human beings is only natural, so we really need not worry about them. At the same time, however, it is foolish to be swayed by personal likes and dislikes, and to subsequently grow negligent in one’s Buddhist practice. Doing so only provides an opening for devilish functions to gain entry, causing us to fall prey to those negative forces.

That is why the Daishonin strictly warned his followers against speaking ill of each other, saying such things as: “However disagreeable it may be to you, you should associate with them amicably” (WND, 849?50); “Even if your brothers are at fault to some extent, you should overlook it” (Gosho Zenshu, p. 1176); and “You must be on good terms with those who believe in this teaching, neither seeing, hearing, nor pointing out anything about them that may displease you” (WND, 907). In “The Fourteen Slanders,” there is also some very strict guidance against slandering one’s fellow practitioners.

Morinaka: Citing a passage indicating that to speak ill of someone who embraces the Lotus Sutra is a greater offense than speaking ill of Shakyamuni for an entire kalpa, the Daishonin says that since those who embrace the Lotus Sutra are all without exception Buddhas, to denigrate such people is tantamount to denigrating a Buddha.

President Ikeda: We are all Buddhas. Therefore, to criticize another is to do the same to a Buddha. Because we are all Buddhas, we should respect each other. The Soka Gakkai should abound with the spirit described in the passage, “You should rise and greet him from afar, showing him the same respect you would a Buddha” (LS28, 324).

The Daishonin goes so far as to say that when people get into the habit of criticizing others, “They never rid themselves of this wrong attitude, so they seem to be destined for the evil paths” (WND, 757). Therefore, he says, “You should respect one another” as Buddhas (WND, 757). He also asserts that we should be kind to each other, just like Shakyamuni and Many Treasures who in the “Treasure Tower” chapter of the Lotus Sutra share a seat (in the Treasure Tower).

Morinaka: The thought of two Buddhas quarrelling is really preposterous!

President Ikeda: The important thing is faith directed toward realizing kosen-rufu. If we are striving wholeheartedly for kosen-rufu, we will have no time to quarrel. The Daishonin repeatedly admonishes against the folly of fellow practitioners squabbling with each other in front of the enemy, comparing such behavior to the “sea bird and the clam,” who were both caught by the fisherman because they were preoccupied with arguing among themselves.

Saito: That’s in a letter addressed to Hyoe no Sakan. The Daishonin tells him:

If you squabble among yourselves, you will end up like the quarreling sea bird and clam in the Chinese parable. Likewise, your enemies will take advantage of your disunity. Chant Nam-myoho-renge-kyo and be circumspect in your behavior at all times. (Gosho Zenshu, p. 1108)

President Ikeda: It is vital that we stand up together with the same aspiration and that we talk openly with each other. In any situation, dialogue is a positive endeavor. It builds solidarity and creates unity. To reject others only has negative repercussions. It invites division and leads to destruction. The point is to meet and to talk. It is only natural that our perspective may at times differ from that of others. But dialogue gives rise to trust, even among those who don’t see eye to eye. In society as well, dialogue is the foundation for peace, while rejection is the gateway to war.

Morinaka: I truly feel that your efforts, President Ikeda, in constructing a network of good of thinking people across the globe are a mainstay for world peace. Specifically, I am talking about your past contributions to the restoration of diplomatic relations between Japan and China, as well as to rapprochement between China and the Soviet Union. Also, there are high expectations today that your dialogues will help build a bridge between the worlds of Christianity and Islam.

President Ikeda: The Daishonin always urged his followers to engage in dialogue and develop the unity of many in body, one in mind. He would say things like: “Even a stranger, if you open up your heart to him, may be willing to lay down his life for you” (WND, 444); and “Please tell the people of Suruga that they should be of the same mind” (Gosho Zenshu, p. 1435). He also said: “You should always talk with each other to free yourselves from the sufferings of birth and death and attain the pure land of Eagle Peak, where you will nod to each other and speak in one mind” (WND, 909). There are indeed many such statements in the Daishonin’s writings.

After all, the bonds between comrades in faith who have struggled together in the effort to achieve kosen-rufu are eternal. There may be times when you think, “One lifetime with that person is enough for me!” But the important thing is that we work with such people toward fundamentally transforming our state of life. As the Daishonin says, “You have associated with a friend in the orchid room and have become as straight as mugwort growing among hemp” (WND, 23). The point is that people change. And if we didn’t change for the better, what would be the point of our Buddhist practice? The Daishonin also writes, “The dove has changed into a hawk, the sparrow into a clam” (WND, 23).

Saito: If we strive together for kosen-rufu to the very end, by the time we arrive at Eagle Peak, we will have done so much human revolution together that all our interpersonal conflicts will be resolved!

President Ikeda: In any event, it is vital that fellow members upholding the Mystic Law have mutual respect. We need to encourage one another as we advance together on the long and difficult road of kosen-rufu. We need to advance with the unity of many in body, one in mind, always being “good friends” to each other.

The Brilliant Realm of Time without Beginning

Saito: After President Toda’s death, High Priest Nichijun (1898–1959) applauded the manner in which Soka Gakkai members had vowed to advance in unity together with you, President Ikeda. He remarked:

It seems to me that this body [the Soka Gakkai] truly represents “the assembly on Eagle Peak that continues in solemn state and has not yet dispersed.” To put it another way, this body is the true pure land at Eagle Peak. It is the great gathering of the Buddhas, and as such commands my deepest respect.

President Ikeda: The Soka Gakkai is truly the manifestation of “the assembly on Eagle Peak that continues in solemn state and has not yet dispersed.” It is a noble gathering of people dedicated to kosen-rufu. Apart from the Soka Gakkai, there is no gathering of Bodhisattvas of the Earth who have appeared in order to accomplish the eternal vow to enable all people of the Latter Day to attain enlightenment. We are eternal comrades in faith from time without beginning. President Toda once wrote:

The Daishonin is the original Buddha of time without beginning. The fact that he honors us by calling us his followers and disciples means that we were his followers at that time in the remote past, living lives of absolute freedom as beings of the nine worlds in a completely natural state, unadorned and uncreated, at times filled with righteous anger, at others with laughter. . . .

We who once dwelled in such a sparkling world have now all emerged together in this strife-ridden saha world. Looking back, I feel as though it was only yesterday that we lived in that pure, pleasant realm. How could we possibly forget that brilliant place? How could we forget the friends with whom we joyously passed our lives in absolute freedom? How could we forget the vow we made together at the assembly where the Lotus Sutra was expounded?
This saha world was also originally inhabited by good friends living pure, brilliant, and joyful lives, and who got along well. Is it therefore not the most pitiful and sad of circumstances that, having been forced to drink the poisons of greed, anger, and jealousy fed to us by proponents of the provisional Mahayana, Hinayana, and non-Buddhist teachings, we have become like deranged children and have forgotten the remote past?

Saito: His reference to a world “originally inhabited by good friends living pure, brilliant, and joyful lives, and who got along well” truly describes a world of many in body, one in mind.

President Ikeda: Such a world will be created when we all stand up based on the great vow that has been inherent in our lives from time without beginning; that is, the vow to realize happiness for oneself and others. This is the aim of the Soka Gakkai. The Soka Gakkai is a body dedicated to accomplishing the Buddha’s will and decree. Always remembering our eternal vow, together let us expand the supremely noble world of kosen-rufu through the unity of many in body, one in mind, all the while strengthening our bonds of friendship and deepening our respect for one another.

To be continued.

(Translated from the July 2002 issue of the Daibyakurenge, the Soka Gakkai study journal) No. 5251 Thursday, August 22, 2002

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