Material for Discussion Meetings

Gold can be neither burned by fire nor corroded or swept away by water, but iron is vulnerable to both. A worthy person is like gold, a fool like iron. You are like pure gold because you embrace the “gold” of the Lotus Sutra. 

—“The Heritage of the Ultimate Law of Life,” The Writings of Nichiren Daishonin, vol. 1, p. 217

Background 

The idea of mentoring is pretty common. Whether in school, work, sports or music, a mentor can help us develop, improve or succeed in certain areas of endeavor. 

A mentor in Buddhism serves as a teacher and example of how to lead a winning life, a life of utmost value and fulfillment. Through their understanding, character and behavior, a mentor inspires disciples to recall and develop their natural, but perhaps forgotten, aspiration to work for their own and others’ happiness. In response, disciples strive to surpass their limitations and develop their capacity to help others by seeking the mentor’s wisdom and guidance. 

After Shakyamuni Buddha’s passing, many Buddhist schools deified him, placing him above ordinary people. Yet, Nichiren Daishonin grasped the essence of the Buddha’s teaching in the Lotus Sutra: Buddhahood exists equally in all people. Based on this, he exemplified the “oneness of mentor and disciple,” in which mentor and disciples strive side-by-side to realize the goal of awakening the Buddha nature in all people. 

In this passage from “The Heritage of the Ultimate Law of Life,” Nichiren praises the letter’s recipient, Sairen-bo, who had converted to the Daishonin’s teaching while both were in exile on Sado Island. Amid persecutions, Sairen-bo was inspired by Nichiren, who practiced in exact accord with the Lotus Sutra. Sairen-bo held fast to the “gold” of the Lotus Sutra and his resolve to lead others to happiness. 

Gold cannot be destroyed by fire or eroded by water. Likewise, a person who embraces a philosophy of the highest caliber shines brilliantly like “pure gold,” untainted by any problem or suffering. Thus, Nichiren praises Sairen-bo as a person of “pure gold.” 

We can be sure that when we strive to live unerringly based on the guidance of our mentor in faith, our lives will come to shine victoriously as people of pure gold. 

—Prepared by the SGI-USA Study Department

Ikeda Sensei’s Encouragement

‘Pure Gold’ Means Selfless Dedication to the Law

Nichiren clearly indicates that Sairen-bo is a person of “pure gold” because he embraces the “‘gold’ of the Lotus Sutra” (WND-1, 217). Embracing the Lotus Sutra specifically means internalizing the great vow of the mentor who has dedicated his life as a votary of the Lotus Sutra and, even in times of adversity, maintaining the same resolute and selfless faith as the mentor.

In other words, a person of “pure gold” is another name for a person of selfless dedication to the Law. Such people are to be exalted, as Nichiren indicates, “If the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others” (“Questions and Answers about Embracing the Lotus Sutra,” WND-1, 61).

Those who base themselves on the highest principles or truth will not be deceived by surface phenomena or swayed by anything. They are always able to discern the underlying essence. By contrast, foolish people who lack solid guiding principles will always be confused and readily defeated by hardships or obstacles. They base themselves on their own foolish minds.

Sairen-bo most certainly had a deep recognition that the Lotus Sutra was the Buddha’s highest teaching. Moreover, his unwavering resolve and readiness to follow Nichiren made him a disciple of “pure gold.” …

Because those who embrace the Mystic Law can bring forth the infinite power of Buddhahood within their lives, they can triumph over all, without being defeated by hardship or suffering. 

To embrace the Lotus Sutra is to feel deep joy in living as a person of wisdom, a person of “pure gold.” Such vibrant pride and self-worth give rise to the strength, courage and wisdom to endure and overcome all obstacles. (See this issue, pp. 44–45)

The District That Plans Together, Wins Together!

The planning meeting is key in preparing for the discussion meeting. It provides an opportunity for the members to come together and discuss how to create a vibrant, hope-filled meeting rooted in faith. What type of meeting should we aim to have?

Ikeda Sensei encourages: “Strive to ensure the people come away from meetings with a feeling of genuine satisfaction. … A meeting is a great success when everyone leaves with a renewed determination in faith” (July 14, 2006, World Tribune, p. 2).

Click here to for a checklist you can use for your planning meetings, located in the SGI-USA portal’s discussion meeting toolbox.

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Buddhist Concepts

Upholding Faith While Applying the ‘Precept of Adapting to Local Customs’

“Do you believe in Santa Claus?” a boy asked. 

“Sure,” answered his friend. 

“But isn’t your family Buddhist?” 

“Santa comes to our house every year, so I don’t think he cares what we are.” 

“Ok, I guess you guys celebrate Buddhistmas then!”  

Conversations like this have occurred between children of Buddhist families and their friends over the more than six decades since Nichiren Buddhism arrived in the United States. 

Whether it’s Santa, other holidays or customs, many Nichiren Buddhists have learned how to uphold the basics of faith while living in and contributing to our diverse society.

In line with this, the Buddhist principle of the “precept of adapting to local customs” calls on practitioners to respect the customs, traditions and norms of society while upholding the core principles of Buddhism—including chanting Nam-myoho-
renge-kyo to the Gohonzon and striving in faith, practice and study to advance kosen-rufu. Regarding this, Nichiren Daishonin writes:

The meaning of this precept is that, so long as no seriously offensive act is involved, then even if one were to depart to some slight degree from the teachings of Buddhism, it would be better to avoid going against the manners and customs of the country. This is a precept expounded by the Buddha. (“‘Expedient Means’ and ‘Life Span’ Chapters,” The Writings of Nichiren Daishonin, vol. 1, p. 72)

Examples of ‘Adapting to Local Customs’

In October 1960, Ikeda Sensei made his first trip abroad for worldwide kosen-rufu, his first stop in Hawaii. When he asked what clothes he and others should wear there, he learned that, according to local customs, men commonly wore aloha shirts and women loose-fitting muumuus. 

For the historic first overseas gathering of members held in Honolulu, Sensei donned a white button-down shirt—the closest he had to an aloha shirt. 

The women’s leader who made the trip with him thought the local members should wear formal attire to this meeting. But Sensei pointed out that no one would want to practice this Buddhism if they all had to dress like people in Japan. 

He said, “Nothing is written in Nichiren Daishonin’s writings about such matters, and because they are not related to the essential doctrines of Buddhism, they are best left to the common sense and natural taste of the people in each area” (The New Human Revolution, vol. 1, revised edition, p. 29).

More crucial was creating an atmosphere where everyone felt comfortable to share their questions, problems and concerns. The focus, he said, was to offer clear encouragement that reassured the members and inspired confidence in their Buddhist practice. 

During that first visit to Hawaii, Sensei addressed the principle of adapting to local customs from various angles, exploring connections between culture, religion and daily life. 

He suggested, for instance, reconsidering the custom of sitting on the floor on one’s knees to chant. For those used to sitting in chairs, that would be like torture and hard to find joy in chanting. 

He spoke of enjoying works of music and fine art influenced by religion without believing in the faith that inspired them. “If having faith meant that you could no longer admire fine works of art,” he said, “then that faith would be denying your humanity” (NHR-1, 46). 

He went on to say: “Religion for the sake of religion descends into dogmatism, ultimately binding and enslaving people in the name of faith. As a result, people are deprived of their spiritual freedom, and common sense and humanity are denied, deepening the rift between the religion and society” (NHR-1, 47).

In essence, Buddhism aims to uplift and enrich our perspectives and behavior so that we can lead genuinely humane lives. A society’s customs and traditions often encompass the wisdom of its communities, and much of that wisdom can align with our Buddhist teachings, offering an excellent entry point for introducing Buddhism. 

Key to the precept of adapting to local customs is cultivating resolute faith and Buddhist practice to bring forth our wisdom, courage and compassion to contribute to our communities and establish lasting peace in our society. 

—Prepared by the SGI-USA Study Department

From the December 2024 Living Buddhism