Sensei's Disciple

足元で勝て！Let us be victorious right where we are!

2012-01-26T15:25:00.001+08:00

＜寸鉄１月２０日＞

「此（ここ）を去って彼（かしこ）に行くには非ざるなり」御書。
足元で勝て！　
それが日蓮仏法！

The Gosho teaches that it is not to leave here (where we presently are) and go elsewhere!
Let us be victorious right where we are!
This, the Buddhism of Nichiren!

[Tentatively translated]

太陽の母ありて！有著太阳的母亲们！We Have Mothers of the Sun!

2012-01-18T11:23:00.001+08:00

[excerpted and translated from the 寸鉄 (sun-tetsu) column of Seikyo Shimbu, Jan 16, 2012]

太陽の母ありて、広布は拡大！
後継と共に、師弟の大道を！

有著太阳的母亲们，广布将扩大！
与后继共步师弟之大道！

Because we have mothers of the sun (our Women Division), kosen-rufu will expand!
Together with our successors, let's walk the path of mentor and disciples!

.....

小悪は、大善です！Small Evil is Great Good! 小恶是大善！

2012-01-16T00:13:00.001+08:00

＜私の仏法思索＞　＜My Buddhist thoughts＞　＜我的佛法思索＞

提婆達多の堕地獄は、小悪です。その成仏が、大善です。

The falling into hell of Devadatta is small evil, while his attainment of Buddhahood is the great good!!!

提婆达多的堕地狱，是小恶。其成佛才是大善！

.....

December 2011 Discussion Meeting Gosho Study: "A Life Chanting Through and Through the Mystic Law Sees No Deadlock!"

2011-11-19T15:11:00.004+08:00

1. Theme for Discussion Meeting:

Theme: A Life Chanting Through and Through the Mystic Law Sees No Deadlock!
Gosho: The Daimoku of the Lotus Sutra, WND-I-145.
Reference: Flow 515, pp. 4-6.

2. Gosho Passage

Hence the character myo means to open.
If there is a storehouse full of treasures but no key, then it cannot be opened, and if it cannot be opened, then the treasures inside cannot be seen.

3. Background

said to have been written in the first month of the third year of Bun’ei (1266).
although nothing is known about the recipient, from the content of the letter, it was said to be a woman who was once a Nembutsu believer.

4. Summary

explains that the rewards of believing in and chanting the daimoku of Nam-myoho-renge-kyo are truly immense.
Daishonin sets the question: “Is it possible to gain merits and virtues by merely chanting the daimoku of the Lotus Sutra without understanding its meaning?”
after confirming that the rewards are vast and extensive, because the daimoku of the Lotus Sutra is indeed the very heart of all the eighty thousand sacred teachings of the Buddha as well as the eye of all the Buddhas, the Daishonin emphasizes that the fundamental of this practice is “faith.”
even if one does not understand deeply the Buddhist doctrines, as long as one has firm faith, he or she will attain Buddhahood.
teaches that no matter what, the most important thing is to strengthen one’s faith and strive in chanting the daimoku.
next, Daishonin teaches that one must have the self-awareness that it is extremely rare to encounter the Mystic Law and to chant the daimoku, and that one must strive with joy and courage to chant the daimoku.
Daishonin next sets another question: “How great are the blessings contained within the five characters of Myoho-renge-kyo?”
teaches that Nam-myoho-renge-kyo is not just a name, but the fundamental Buddhist doctrine within which all beings of the nine worlds and the world of Buddhahood, as well as the environments they are dependent upon are contained.
further, the Daishonin expounds the three profound significance of the single character of myo.
firstly, myo means “to open,” to open the treasure storehouse of all the sutras, revealing the Mystic Law which is the true intent of the Buddha.
secondly, myo means to be fully endowed, having the meaning of “perfect and full,” containing all the blessings and having the power to enable all living beings to attain Buddhahood.
thirdly, myo means “to revive” or to return to life, enabling all persons of the two vehicles, icchantikas, and women who were once thought to have scorched and killed the seeds of Buddhahood to attain Buddhahood.
finally, Daishonin emphasizes that the Lotus Sutra is the only sutra which expounds that women can become Buddha, and concludes by stressing to never be influenced by evil friends and to only chant Nam-myoho-renge-kyo.

5. Main Points for Study

the character of myo in Myoho-renge-kyo has the three significance of “to open,” “to be fully endowed, perfect and full,” and “to revive, to return to life.”
this gosho passage touches on the significance of “to open.”
Daishonin uses the simile that no matter how full the storehouse is of treasures, if one does not have the key to open it, one will not be able to see the treasures inside.
in all the sutras expounded prior to the Lotus Sutra, the storehouse containing the treasure of the Mystic Law, the ultimate enlightenment of the Buddha, was closed.
even though people see the storehouse but no one saw the treasures that lay within.
Nichiren Daishonin teaches that through the expounding of the Lotus Sutra which reveals the attainment of Buddhahood of all people, the storehouse of all the sutras was opened for the first time, and the treasure of the Mystic Law which Shakyamuni truly wanted to expound was revealed.
viewed from our practice, “to open” is to open the eye of our faith and to have the conviction in the Mystic Law that is endowed within our very own life.
through our chanting of Nam-myoho-renge-kyo, the treasure within our life is revealed.
the significance of “to open” is to manifest the power of the Mystic Law as vast as the universe that is endowed within our very own life, and open up the great life-state of attaining Buddhahood.
when one manifests the fundamental power that is endowed within one’s life, that person will definitely be revived even though he or she may now be right in the very midst of an adverse situation.
in this gosho, the Daishonin teaches: “Myo means to revive, that is, to return to life.” [WND-I-149]
Ikeda Sensei:

“By chanting the eternal Mystic Law, we are able to attune our lives with the eternal rhythm of limitless joy.
By dedicating our lives to spreading the Mystic Law, the fundamental Law of the universe, we are able to develop an immense state of being that is one with the universe.
We of the SGI are striving wholeheartedly to realize the great desire of kosen-rufu.
Nothing can defeat us.
Nothing can hinder our progress.
Nothing can hold us back or tie us down.
Nothing can sully us.”

even though we may confront a wall, a life lived through and through chanting the Mystic Law and living for kosen-rufu will definitely see no deadlock.
with our daimoku of courage and conviction, let us show to all the greatness of the Mystic Law!

.......

2011年12月座谈会御书学习：“贯彻唱念妙法不会走投无路！”

2011-11-19T13:02:00.000+08:00

1. 座谈会主题：

“贯彻唱念妙法不会走投无路！”
御书：《法华经题目抄》．御书975页。
參考：《流》 515期 24-26页。

2. 御文：

妙者，开之谓也。世间积财之藏，非钥不开，不开则不见藏内之财。

3. 白话文

所谓的妙，就是开的意思。在世间而言，积存财富的宝藏没有钥匙难以开启。不能开启，就看不见宝藏里的财富。
《日莲大圣人白话御书》第3册120页。

4. 背景

著作时间，相传在1266年1月，虽不清楚收信人是谁，但从内容判断，推知是曾信仰念佛的一位女性。

5. 大意

明示：信奉与唱诵题目南无妙法莲华经的功德莫大！
大圣人设定一个问题：“ 不了解题目的意思之下，唱诵题目是否有功德？”
借此确认法华经题目正是佛庞大经典的肝心，一切佛的眼目，所以功德广大无边，强调实践的根本，就是“信”！
即使不了解法门的深奥，只要有信仰之心，就能成佛，无论如何都要坚定信心，勤励唱题。
接着教示：要自觉能值遇妙法，唱诵题目，是多么难能可贵的一件事，当欢喜勇敢地唱念题目。
大圣人进而又设定一个问题：“ 妙法莲华经五字，究竟收纳多少功德？”
借此教示：“南无妙法莲华经”并非徒有其名，而是九界及佛界的众生，以及十界依存的环境（国土），所有一切的根本法理。
解释：“妙”之一字具有三个深远的意义。
一、开之义：打开诸经的宝库，显现佛之真意的妙法。
二、具足、圆满之义：包含一切功德，具有使一切众生成佛的力量。
三、苏生之义：能使过去被认为无法成佛的恶人、女人、二乘们都成佛。
最后强调：《法华经》是唯一说示“女人成佛”的经典，不要受到恶知识影响，唯有唱念南无妙法莲华经！

6. 内容重点

“妙法莲华经”的“妙”字，具有“开之义”“具足、圆满之义”和“苏生之义”，这里谈到“开之义”！
大圣人作一个比喻：纵使拥有积存众多财宝的宝库，如果没有钥匙开启，也见不到里面的财宝。
说示：在未说出《法华经》之前的尔前诸经时候，佛最高悟达（妙法）此财宝被锁在宝库内。即使明知有宝库，却没有人见过其中的财宝。
说示：当佛说出万人成佛的《法华经》之后，才开启所有经典的宝库，其中的财宝 — 释尊真正想说示的“妙法”才现身。
从我们的实践来看这御文，可知所谓“开”，就是“打开信心之眼，确信自己生命中具有的妙法”！
透过唱念题目“南无妙法莲华经”，胸中的“财宝”就会显现。
所谓“开之义”，正是显现我们自身生命中有如宇宙般伟大的妙法力量，打开成佛的大境涯！
只要能涌现自身生命中具有的根源力量，不论目前是面对何种逆境，也能获得苏生。
诚如大圣人在本抄教示：“妙者，苏生之义；苏生者，复苏之义。”（御书9 7 9页）

池田先生：

“唱念永远不灭之妙法的生命，能循着永远不灭的大欢喜韵律前进。
弘扬宇宙根本法则之妙法的人生，能打开与宇宙一体的大境涯。
贯彻广宣流布大愿的我们，不会输给任何困境，也不会穷途末路；不会受束缚，也不会受污染。 ”

不管面对任何障碍，都能唱诵妙法，彻底活在广宣流布的人生，绝对不会有走投无路的时候！
现在，就让我们以充满勇气与确信的题目，展现妙法的伟大吧！

。。。

The Five Kinds of Heart! Nam-myoho-renge-kyo Signifies the Four Virtues of Eternity, Happiness, True Self, and Purity!

2011-11-16T23:58:00.002+08:00

[Tonight, attended KL 552 chapter English Discussion Meeting at Choong's place in Bandar Sungai Long...]

Shared some of my thoughts with all present...

1. The Quintessence of Buddhism is the Oneness of Mentor and Disciple!

I went as the leader of the group of 24 SGM members, 6 from each of the four divisions of MD, WD, YMD and YWD, to the SGI October Autumn Seminar in Japan from October 7 to 11...
We didn't meet Sensei or Mrs Ikeda, but all of us always felt the presence of Sensei, as if he was all the time with us, showering us with his messages of care and concern for all of us!
As it is, the quintessence of Buddhism is all about the oneness of mentor and disciple, as concretely exemplified by Nichiren Daishonin and Nikko Shonin, Makiguchi Sensei and Toda Sensei, Toda Sensei and Ikeda Sensei...
And now, Ikeda Sensei and all of us, his disciples, if we count ourselves as one...
The likes of the five senior priests and the present priesthood led by Nikken were and are going against this very essence of the Daishonin's teachings on the oneness of mentor and disciple!
We should be very proud to call ourselves Ikeda-ians, just like Gandhi's disciples calling themselves Gandhians, like Prof Dr Radhakrishnan!

2. "Winter Will Never Fail to Turn into Spring!"

During our seminar, Hasegawa Vice GD related to us his experience during his visit to the disaster area in Tohoku (North-eastern Japan) to encourage our Soka comrades who were going through such overwhelmingly painful experience in their life...
Many of them lost their beloved ones, their houses and property, almost everything that belonged to them, but they stood back up, and stood tall, ensuring Mr Hasegawa and asking him to report back to Sensei that they are not only alright but will fight to reconstruct what they have lost...
One gosho passage, "Winter will never fail to turn into spring!" has since become the slogan for not only our Soka comrades but all the people there in Tohoku!!!

3. The Five Kinds of Heart!

Mr Hasegawa related to us the five kinds of heart that our Soka comrades there in Tohoku have to weather such great disasters of the devastating earthquake and tsunami which claimed the lives of about 15,000 people!
(1) The heart to look ahead, the heart to look forward!
Turning crisis into opportunity for growth!
Wanting and desiring to contribute something to the society, to somebody, even though our members themselve were also victims!
(2) The heart to encourage others!
Wanting to warmly encourage those who are suffering, who are facing tremendous difficulties after the earthquake and tsunami!
It shows the renaissance of the human spirit!
(3) The unrelenting, undaunted heart!
Inside their hearts, our comrades vowed never to be defeated, even in the face of tremendous difficulties!
No matter how overwhelmingly painful, they vowed never to be defeated by their own selves!
(4) The heart of the sun, with hope in our heart, a smiling heart!
Even though they were victims, still in their hearts, they are having hope, they are smiling in their hearts, they are letting the sun shine in their hearts!
(5) The heart to immediately take action!
They felt that they cannot just sit there and lament, but must take immediate action, to encourage others, to give others hope, to help others rebuild!

4. Nam-myoho-renge-kyo Signifies the Four Virtues of Eternity, Happiness, True Self, and Purity!

"Nam [meaning 'to devote one’s life']" corresponds to the "paramita (or virtue) of happiness!"
More often than not, when we are facing problems, we are all worked up and agitated, not able to calm ourselves down...
In such adverse situation, we need to calm ourselves down, and look for a solution to our problem.
That is why we need to go back to the Gohonzon, and chant Nam-myoho-renge-kyo!
When we invoke "Nam," we are welling forth this virtue of true happiness, true calmness, true tranquility, manifesting this virtue so that we can become composed and calm to look truly at our problems!
"Myoho" corresponds to the "paramita (virtue) of true self!"
When we invoke "Myoho," we are revealing our true Buddha self, we gain true autonomy, we see our true identity as a Buddha!
And, what can't a Buddha do!
We come to realise our Buddha potentiality!
And, we can go on to solve our life's problems!
"Renge" corresponds to the "paramita (or virtue) of purity!"
So, when we invoke "Renge," we are purifying our life from within, we are transforming our karma and revealing our pure self!
"Kyo" corresponds to the "paramita (or virtue) of eternity!"
So, when we invoke "Kyo," we are eternalising our life and securing a state of true eternity in the depths of our lives!
That is why, as the Daishonin teaches, it is very important that we chant Nam-myoho-renge-kyo to secure true calmness and tranquility, to reveal our true Buddha self, to purify our life from within by transforming our karma, and to eternalise our life!
Further reading, please click here!

.....

我就是“学会”！“虽赞法华经，还死法华心”！五种心！

2011-11-14T22:10:00.006+08:00

[今晚，出席了KL552 Sungai Long D2G1 JANE宅的座谈会，跟大家分享了以下的几点！]

1. 我就是“主体者”！我就是“学会”！

池田先生自去年6月，已退到舞台后，而将这广布的舞台，交给了我们他的弟子，给我们大显身手！
现在，就是我们弟子作为主体者，奋立起来的时候！
我们弟子，在广宣流布的舞台上，应作为主体者，发挥各自的主体性！
我们是将军，也是兵士！
我们是会长，也是班长！
我们站出来，就是创价学会的会长，我们就是创价学会的主体！
所以说，我就是主体，我就是学会！

2. “虽赞法华经，还死法华心！”

（一位妇人部问到，某某高级妇人部干部，在公司里，欺负下属，应怎么办？）
御书《诸宗问答抄》云：“虽赞法华经，还死法华心！”（397页）
虽说是学会的高级干部（其实，学会的干部，没有所谓高级低级之分，学会的役职，纯粹是责任职，是照顾会友的责任职），但如不符合大圣人御书的教导，代代会长的指导，就如这句御文所教导般，虽然是学会的干部，但却在破坏着学会！
持着高役职，看起来像是在“赞法华经”，但因自己的行动举止，却贬低了法华经，死了法华心！佛法上，这是很严重的！
对这样的组织之恶，我们一定要破折！
如何破折呢？那就要跟他对话，给他知道他的错，使他能去改过！

3. “冬必为春！”

日本在3月里，发生了预想不到的大地震、大海啸，原子发电厂事件。
日本遭遇到最大的危机！
但，日本的人们，特别是我们的会友，都将这危机变为转机！
首先，再站立起来，绝对不败，怀着这不败的精神，在社会里，再站立起来，再重建自己的家园！
对东北的同志，池田先生说道：“冬必为春！”
面对著种种烦恼、历练、困难，日本整体，已恢复了一半！
无论怎么样的历练，必定会“冬必为春！”
向着复兴，大家（一般的日本人）都以这“冬必为春！”为口号！
学会员大家都很清楚大圣人佛法的这一节御文，大家的心里，这份奋斗的心，正在扩展着！

4. 五种心！

①“向前之心！”
在东北地方，人们的心，转为“向前之心！”
可以说是，“将危机变为转机！”
为了人、为了社会、为了某某人，希望能有什么贡献，希望成为这样的自己！
直至那时，日本人只是为自己着想，自己行就可以了，不想跟任何人有关系！
学会员，失去家园、失去家族，自己成为牺牲者也好，还是希望能为人做些什么、能有什么贡献，是件伟大的事情！
②“鼓励人的心！”
面对困难的人、烦恼着的人，很想温暖地鼓励他们，很想成为这样的自己！
在自己眼前烦恼着的人，也很想去鼓励他，说“没问题的”！
很想成为能去鼓励他人的自己！
真的是感觉到，人性的复兴！
③“不屈的心！”
自己，绝不败给、绝不能败给历练、困难！
自己是多么辛苦也好，也决不败给自己！
④“心里有希望、笑容、太阳！”
即使有牺牲，心里也要有希望，心里要有笑容，心里要有太阳！
⑤“立即行动的心！”
不能只是呆住，要有即刻行动的心！

以上
与大家共勉之！

The Courage to Rebuild by Daisaku Ikeda

2011-11-07T11:11:00.000+08:00

[From The Japan Times Onlilne]

Tuesday, June 28, 2011

The courage to rebuild

By DAISAKU IKEDA

Special to The Japan Times

"The journey of life is not smooth and unimpeded, but may be fraught with difficulties exceeding our worst nightmares,"

observed Kan' ichi Asakawa (1873-1948), a historian and peace advocate originally from Fukushima Prefecture.

More than three months have now passed since the March 11 earthquake and tsunami struck the Tohoku-Kanto region, leaving a trail of devastation of an unprecedented magnitude. The number of confirmed fatalities exceeds 15,000, with around 7,500 more still missing.

Each victim was someone's father, mother, child, relative or friend — each was an irreplaceable individual.

As a Buddhist, I have been offering my earnest prayers for their peaceful repose, as well as for the health, safety and well-being of all those affected by the earthquake, and for the success of relief and reconstruction efforts.

The scale of the destruction is immense, with more than 110,000 people still living in shelters and temporary housing. There is a clear need to make official responses to the disaster more focused, speedy and effective.

My heart goes out to the huge numbers of people undergoing unspeakable difficulties.

The suffering of those whose loved ones and livelihoods were swept away has been compounded by uncertainties about the future, the seemingly unending problems at the Fukushima nuclear power plant, the threat of economic recession, harmful rumors and many other obstacles to recovery.

But I believe we must not allow feelings of defeat to take root in our hearts. Dr. Ved P. Nanda, an expert on international law, sent a message of sympathy stating:

"Now is the time to profoundly cultivate the security of the spirit, the inner strength that can overcome any threat."

The Buddhist scriptures teach:

"More valuable than treasures in a storehouse are treasures of the body, and the treasures of the heart are the most valuable of all."

There are no greater treasures than the highest human qualities such as compassion, courage and hope. Not even tragic accident or disaster can destroy such treasures of the heart.

Even though the earthquake and tsunami was a cruel catastrophe that has left everyone stunned, I believe we can see three signs of hope.

The first is a sense of human solidarity. This can be seen both locally and internationally. We will never forget how the rest of the world offered Japan prompt and practical relief as soon as the disaster occurred. The gratitude of the Japanese people is heartfelt and immense.

Also, within the affected communities, a renewed and powerful spirit of cooperation is visible. When individuals stand up together in the face of a catastrophic challenge in this way, a dignified human community imbued with mutual care and support is born. No one should be left to suffer alone.

The second sign of hope is the indomitable courage of those affected by the earthquake. Words cannot express how deeply I have been moved by the selfless acts made for the sake of others by people who were themselves victims.

I was told of one woman from Kamaishi, Iwate Prefecture, who saved the lives of her neighbors. As the raging waters reached the second floor of her apartment building, she held onto an air-conditioning unit, meanwhile preventing a man carrying a baby from being swept away by pinning him against a wall with her back. With her free hand she then grabbed and held onto another man by the collar. She said she was determined not to let them go even if her arms were torn off.

There are thousands of such unsung heroes still working tirelessly for the reconstruction of their communities, undefeated by the heart-wrenching loss of families and friends, homes and belongings.

At the Soka Gakkai's community centers throughout the region, survivors volunteered their help despite their own grief and exhaustion. Our relief efforts began immediately after the earthquake and included offering shelter to evacuees. We are now supporting medium- and long-term reconstruction efforts in Miyagi, Iwate and Fukushima Prefectures.

A Buddhist scripture states:

"When we light a lantern for others, our own way forward is lit."

When one takes action for others, one's own suffering is transformed into the energy that can keep one moving forward; a light of hope illuminating a new tomorrow for oneself and others is kindled.

The third sign of hope is the passion and vigor of youth taking action.

A young man I know from Ishinomaki, Miyagi Prefecture, was swept up by the tsunami and escaped death by clinging to a pine tree above the freezing waters through the night. A plumber by occupation, he lost his shop and home.

But he refused to succumb to the crushing burden of hopelessness, assisting efforts to reestablish vital services throughout the city. Amid the ruins and on the site of his former home, he and his friends put up a huge sign that read "Gambaro! Ishinomaki (Don't give up, Ishinomaki!)" made out of salvaged wood. The sign has become a symbol of the spirit of the people of Ishinomaki.

Young people are, by their very youth, the embodiment of hope. No matter how dark it is, the sun rises where young people take a stand.

The path toward full reconstruction will be long. But we will continue to move forward, inspired by the example of such courageous youth, joining forces with others exerting themselves for the recovery of the affected communities.

Each step, no matter how seemingly small, will help plant the seeds of hope and be counted among the treasures of the heart.

The spirit of the people of Tohoku is found in these further words of Kan' ichi Asakawa:

"People are not so weak that they can only live under the sway of their circumstances. ... Rather than be crushed by sorrow, let us rise proudly above it."

Daisaku Ikeda is president of the Soka Gakkai International and founder of Soka University and the Toda Institute for Global Peace and Policy Research.

透过「生命变革」步上幸福之道！

2011-11-04T16:21:00.003+08:00

＜转载自：幸福之道＞

只要是人，都想拥有幸福的人生，尽量避免烦恼。
无奈现实当中，苦恼偏偏如影随行，不仅无法脱离，甚至逃也逃不掉！

佛法说，不管你的身分与头衔，生为人，就必须面对痛苦与烦恼：
生苦——出生就带来的苦，生存下去的苦恼。
老苦——因为年纪大，身心衰弱所带来的苦。
病苦——由于生病带来的苦。
死苦——面对死亡时，所产生种种的苦。

人，必须赤裸裸地面对「生」、「老」、「病」及「死」这四种苦，无法逃避。
关于四苦，日莲大圣人教示：

「我等于生老病死，唱奉南无妙法莲华经，即是吹常乐我净四德香也。」
（御书773页）

意即，唱念南无妙法莲华经，可将「生老病死」四苦转变为「常乐我净」四德。

常乐我净，是大圣人佛法说示的真实幸福境涯，「常」是佛悟得生命的永远性，「乐」是不崩溃的安乐境地，「我」是确固的主体性，「净」乃清净无垢。
佛法教导，一切众生本来就具备此四德，针对带来苦恼根源的生老病死，透过妙法的功力，使之转为庄严自身的德。

此四德，让「生」经常感到欢喜，「老」也好、「病」也好，都能成为更大福德境涯的跳板，「死」则是向着永远幸福的爽朗新出发，佛法真正伟大的地方，就是能够把负面转换为正面。

为什么「生老病死」能够升华为「常乐我净」呢？
我们不妨先来探讨能否控制「人心」？
举例来说，一幅让人看了感觉很美的画作，究竟美在什么地方？
从构图、颜色方面都可以提出种种说明，但是，不论再怎么解说，还是有人不认同。

人心极为复杂，要坚强地活下去，并不容易。
心可说非常微妙，可以超越种种的想法，却也会因受到种种缘的触发而产生感情的变化，即使知道该怎么做，但是自身的变革非常困难，往往「心里虽这么想」，实际上却无能为力。

众所周知，凡事要「往好的方向思考」，面对现实却无法改变，甚至心生放弃的念头。
像这种进退维谷，犹豫不决的态度，即是不幸的根源。
佛法阐述，生命的状态会受到环境的影响，好比拿污浊的镜子照花，即使再美，看起来也无法赏心悦目。
所以，除了透过自身的生命变革，改变自己的心之外，没有任何幸福的捷径。

生命如何才能变得清净呢？
日莲大圣人教示：

「譬如暗镜，磨之则明如玉。
只今一念无明之迷心，是未磨之镜也；磨之，必成法性真如之明镜。
须深发信心，日夜朝暮，磨之不懈。如何磨之？
但唱奉南无妙法莲华经，是云磨也。」
（御书405页）

日夜朝夕勤励唱念南无妙法莲华经，就是生命的磨练。

大圣人在〈诸法实相抄〉中指出，十界依正之当体，森罗万象都是妙法莲华经的姿态。
我们所居住的世界正是妙法莲华经的显现，妙法莲华经可说是贯穿大宇宙森罗万象生命的法则，脱离此现实世界，没有真正的幸福可言。

因此，有关生老病死的问题不是脱离或逃避，而是在于显现自身内在的根源法，才能真正解决问题。
大圣人说：

「见得是本有之生死，则无有生死，既无生死，亦无退出，唯非无生死也。
见生死而厌离是云迷，云始觉也；知见本有之生死是云悟，云本觉也。」
（御书787页）

面对苦难，呈现的生命力强弱，决定了将来的幸与不幸。

有位母亲生下的两个孩子，相继被诊断为「脑部认知障碍」，她痛不欲生，拼命压抑住很想带着孩子一起自杀的冲动，决心挑战。
这股奋战的力量来自女子部时代所学习的佛法生命观，不管再怎么苦，她都告诉自己：一定要贯彻信心，一定能转变为幸福。她抱持着学会的指针，展开艰辛的挑战。
这条道路充满荆棘，带着孩子持续学习当中，彼此的心逐渐互通，并且突破障碍，成为社会上有智能学习困难儿童家长的核心人物。

很多学会员以信仰为根干，将宿命转换为使命，度过幸福人生。
透过他们的体验，我们见证了一个个因自身生命的变革、提升境涯，进而超越了宿命，赢得至高的欢喜。

因为生病，因为会老，所以人生败北，这绝对不是主因。
池田ＳＧＩ会长曾说：

「所谓绝对幸福，不是没有任何烦恼或苦恼，世上没有这种人生。
一生平步青云，那不是真的。
人生可说是烦恼的连续，大圣人说『烦恼即菩提』，因为有烦恼，更能领略幸福的滋味。
有苦难，才能成佛，所以没有烦恼的人生，可说是毫无幸福可言。
这是佛法的见解和观点。」

换言之，烦恼愈深，欢喜也愈大，凝视四苦，勇敢超越，终能孕育真正丰富的人生。
由此期望大家确信：将「四苦」转为「四德」，将苦难化变为幸福，唯一的根源力量，就是日莲大圣人的佛法。

.....

I, Nichiren, Was the First to Inscribe the Embodiment of Shakyamuni Buddha, Many Treasures Buddha, and the Bodhisattvas of the Earth!!!

2011-11-04T11:30:00.000+08:00

The Daishonin's golden words read ...

Although not worthy of the honor, I, Nichiren, was nevertheless the first to spread the Mystic Law entrusted to Bodhisattva Superior Practices for propagation in the Latter Day of the Law.

I was also the first, though only Bodhisattva Superior Practices is so empowered, to inscribe [the object of devotion as] the embodiment of Shakyamuni Buddha from the remote past as revealed in the “Life Span” chapter of the essential teaching, of Many Treasures Buddha who appeared when the “Treasure Tower” chapter of the theoretical teaching was preached, and of the Bodhisattvas of the Earth who arrived with the “Emerging from the Earth” chapter.

Though people may hate me, they cannot possibly alter the fact of my enlightenment.

[The True Aspect of All Phenomena, WND-I-384]

It Is Common Mortals Who Endow Shakyamuni Buddha with the Three Virtues!!!

2011-11-04T11:21:00.000+08:00

The Daishonin's golden words read ...

"... though it is thought that Shakyamuni Buddha possesses the three virtues of sovereign, teacher, and parent for the sake of all of us living beings, that is not so.
On the contrary, it is common mortals who endow him with the three virtues."

[The True Aspect of All Phenomena, WND-I-384]

2011年11月御书学习：《复日女书其一（御本尊相貌抄）》！

2011-10-22T13:32:00.003+08:00

1277年8月、56岁作、御书1295页

11月份御书学习　《流513期》

背景与大意

1. 背景：

1277年8月23日，在身延写给日女夫人的信函。
别名为《御本尊相貌抄》。
有关日女夫人的生平不详。
一说是池上宗仲的夫人，另一说是松野遗孀女居士的女儿。
依据大圣人写给她的书信内容，可推测是一位有教养，深富学识、信心强盛的女性。

2. 大意：

大圣人回应日女真心供养的书信。
教示御本尊的相貌，指出御本尊是在唱题者的胸中肉团内。
最后，引用天台、传教等的解释，强调“信”的重要性。

内容重点

1. 现当二世之功德！

供养如此御本尊之女人，现世招来福运 ... “舍恶知识，亲近善友”者，此也。

具体明示：受持御本尊者，会有现当二世的功德。在今世及死后，都能获得伟大功德。
指出：御本尊是在唱题目者的胸中肉团内，要以“唯一无二之信心”，才能进入“御本尊的宝塔”之中，开启与御本尊同样的境涯。
今世的功德：“现世招来福运”，会显现为眼睛看得到的“显益”，和眼睛看不到的“冥益”。
透过自行化他的题目磨练生命，使生命绽放光辉，即是冥益。
冥益接触现实的缘，显现为眼睛看得到的功德，称为显益。
信心的功德：以冥益为根本。
死后的功德：“来生必有此御本尊随侍前后左右”。
教示：一生持续受持御本尊者，即使死后，御本尊也会跟随在其前后左右，犹如黑暗中的一盏明灯或在险峻山路上得力的向导般，给予守护。
御本尊显示的妙法，是生死不二之法。
《生死一大事血脉抄》：“妙是死，法是生。”（御书1405页）
生死本是妙法的韵律，我们的生命也是“生死不二”之妙法的当体，在今生与死后都会获得御本尊的功德。
“慎之者、慎之者...”以下之文教示我们，切勿亲近会令人信心狂乱的“谤法者”、“恶知识”。
不仅不可受到诽谤法华经者的影响，使自己的信心受动摇，反而要更大力投入对话友好活动，推动广宣流布，这才是应有的奋战姿态。
池田先生：

“为妙法而生，为妙法而奋战，为妙法而死的人生，是与大圣人的生命合而为一，或与大宇宙的佛界为一体的人生。'生也欢喜''死也欢喜'，这样的人，其三世的旅程将无所忧虑，无所叹。”

2. 生命内在的本尊！

此御本尊全不须求之于他处，只在我等众生持法华经 ... 此名九识心王真如之都。

指出：确信御本尊、唱念南无妙法莲华经者的生命中，就有御本尊的存在，绝不须向自身生命之外去寻求。
这是大圣人非常重要的法理。
日莲佛法的御本尊是“观心之本尊”。
“观心”：看清自己九界生命中也有佛界生御命。九界的生命中，会显现佛界生命。
大圣人因而超越所有大难，图显了能让一切众生涌现佛界生命的御本尊，作为众人的明镜。
当我们以此御本尊为明镜，唱念“南无妙法莲华经”时，就能显现佛界生命。
每一个人的生命中，都有尊贵的佛界生命，但诚如御文： “持法华经，唱南无妙法莲华经之胸中肉团内”所示，必须是信持法华经，唱念兼及自行与化他的题目，才能使佛性涌现。
以确信一生成佛、誓言广宣流布之心，勤励信行，就能唤醒自身生命本体之妙法力量，使其涌现出来。
借由受持法华经、唱念“南无妙法莲华经”的信心修行，而显现的佛界生命，大圣人称之为“九识心王真如之都”。
佛法上将认识事物之心的作用分为九种，称作“九识”。
第九识又叫根本净识，是指生命根本清澈之心、宇宙根源之妙法律动。
由于第九识是生命之王，故称为“心王”，心王所住之处，即称为“真如之都”。
针对这御文，户田先生明确表示：

“大家以为御本尊只是挂在面前让我们奉拜而已，然而，实际上是常住在信奉三大秘法的御本尊，即唱念南无妙法莲华经的我们生命之中。没有比这件事更令人感激的了！”

池田先生也曾指导：

“礼拜御本尊的'人'，能在'所在之处'成佛。能于现在、在自己的地方，绽放自身最灿烂的光辉，为家庭、为社会、为人类持续活跃的，就是受持妙法的我们。因此，无论到哪里，只要以御本尊为根本，绝不会走投无路。”

3. 十界具足以信得入！

十界具足者 ... 此御本尊，只纳于信心二字之内。 “以信得入”者，此也。

“十界之各界，不缺一界”：指出御本尊相貌的特色。
大圣人所图显的御本尊，是以“南无妙法莲华经”为中心，左右两旁配置从佛界至地狱界的十界众生。
表示：十界的一切生命具足于佛界一界之内，称为“十界具足”。
所以，大圣人的御本尊，是“十界具足”的御本尊，是真正的“曼陀罗”。
“曼陀罗”是印度语，汉译为“轮圆具足”或“功德聚”。
两者都意味“一切功德完全齐聚”。
御本尊是“十界具足”之当体，意味着有各种迷惑、烦恼的我等九界众生，受到御本尊的妙法之光照射时，就能以原有之姿，在自身生命显现本来就具有的佛界境涯，成为最高灿烂辉煌的自身。
九界的任何一界众生，都能进入御本尊之佛界中，于其自身显现佛界生命，如此才能说是“功德完全齐聚”，因此“十界具足”的御本尊，才是真正的“曼陀罗”。
真言宗等他宗的曼陀罗，是集聚诸多的佛、菩萨，十界并不齐全，所以不是轮圆具足的曼陀罗。
我们要进入御本尊佛界的钥匙，就是认真奉拜御本尊的“信心”。
因为御本尊是生命内在的御本尊，所以进入佛界的钥匙是“信心”，也就是“确信”。
大圣人还引用《法华经》“以信得入”的经文指出，连智慧第一的舍利弗能得悟法华经，并非靠自己的智慧，而是因为“信”之缘故。
正如池田先生指导：

“一切决定于信心。‘信心’是强是弱，这一点将决定御本尊的功力。
拥有正义信心者，为了广宣流布奋战的强盛信心者，必定会获得御本尊及大圣人守护。
信心狂乱、嫉妒地涌菩萨、破坏异体同心的和合，与广宣流布敌对者，虽然受持御本尊，也不会受到守护。不！反而会受到严厉的佛罚。”

一切的奋战，从“信心”开始。
首先，要去祈求，彻底祈求到底。
这是永远胜利的法则。
只要受持御本尊、唱念题目，就能开启生命中的御本尊，涌现无限的生命力，转换宿命，悠然迈步胜利的人生大道。
谨记“此御本尊全不须求之于他处”之圣训，奋力向前迈进吧！

結語

1. 受持御本尊者，会有“现当二世”的功德。在“今世”及“死后”，都能获得伟大功德！
2. 确信御本尊、唱念南无妙法莲华经者的生命中，就有御本尊的存在，绝不须向自身生命之外去寻求！
3. 大圣人的御本尊，是“十界具足”的御本尊，是真正的“曼陀罗”！
4. 一切奋战，从“信心”开始。首先，要去祈求，再去祈求，彻底祈求到底！

参考：《流》513期，38-43页。

.......

November 2011 Discussion Meeting Gosho Study!

2011-10-20T15:13:00.000+08:00

1. Theme for Discussion Meeting:

Disciples Standing Up As Protagonist!
Gosho: Earthly Desires Are Enlightenment, WND-I-319.
Reference: Flow 513, pp. 4-6.

2. Gosho Passage

Carry through with your faith in the Lotus Sutra. You cannot strike fire from flint if you stop halfway. Bring forth the great power of faith, and be spoken of by all the people of Kamakura, both high and low, or by all the people of Japan, as “Shijo Kingo, Shijo Kingo of the Lotus school!”

3. Background

a letter Daishonin sent from Sado Island, land of exile, to Shijo Kingo, the central figure of his disciples in Kamakura.
said to have been written in the fifth month of the ninth year of Bun’ei (1272), but also thought to be in the fifth month of the following year, the tenth year of Bun’ei (1273).
when Daishonin was facing the Tatsunokuchi Persecution and the Sado Exile, his greatest persecutions, his followers also met with oppressions such as imprisonment, banishment and confiscation of fiefs, and many backslided.
in such whirlpool of great persecutions, Shijo Kingo fought to the very end without retreating even one single step.
wishing for such victory of his disciples, the Daishonin wrote The Opening of the Eyes, in which he declared his great life-state as the original Buddha of the Latter Day of the Law, in the second month of the ninth year of Bun’ei (1272), addressing it to all his followers through Shijo Kingo.
Shijo Kingo and the Daishonin’s followers, coming into contact with such great conviction of the Daishonin, stood up and won over the evilness of that time.
they must have struggled very hard in the propagation of the Mystic Law, standing up for the comeback and revival of the Daishonin’s followers in opening up the future, while mutually encouraging one another.

4. Summary

at the very beginning, Daishonin expresses his gratitude to Shijo Kingo for his strong will in supporting and protecting his mentor all this while.
Daishonin teaches that meeting with great persecutions as the votary of the Lotus Sutra is a rather joyful thing to him, and through these, he is able to sever the shackles of the sufferings of birth and death, and attain the great life-state of Buddhahood.
Daishonin then says that although the Nam-myoho-renge-kyo that he expounded consists of only seven characters, it is extremely profound and goes deeper than the teaching expounded by T’ien-t’ai and Dengyo.
he teaches that Nam-myoho-renge-kyo is indeed the ultimate Law that enables all Buddhas to attain Buddhahood, and the wisdom of all Buddhas that leads all living beings to attain the Buddha way.Daishonin – wishing to save all living beings in the Latter Day of the Law, encounters great persecutions in accordance with the passages of the Lotus Sutra, and propagated the Mystic Law.
Shijo Kingo – meeting persecutions together with the mentor, strives in the transmission of the Mystic Law as the votary of the Lotus Sutra.
Daishonin praises Shijo Kingo for his struggle of the oneness of mentor and disciple, and encourages him to carry through to the very end his faith without slackening, bringing forth the great power of faith, and be praised by all in the country as “Shijo Kingo, Shijo Kingo of the Lotus school!”

5. Main Points for Study

what is our “victory” in the practice of Nichiren Daishonin’s Buddhism?
it is to carry through our faith unwaveringly throughout our whole life, and to show the actual proof of the trust in which our community and society can depend upon.
“You cannot strike fire from flint if you stop halfway” – the Daishonin is emphasizing again to Shijo Kingo, who was striving in his propagation efforts amidst the whirlpool of persecutions, to “carry through with your faith in the Lotus Sutra!”
propagating the Mystic Law is already a tremendous task even in times of smooth sailing and favorable condition, not to mention that in times of adverse wind and amidst adversities, the challenges are even more respectworthy.
in difficult times as well as at crucial moment, standing up with such great power of faith that “Now is the time!” and “From now on!” bearing in mind the pride of “a foot soldier of kosen-rufu” and in continuing the struggle of expanding hope and courage, we will be able to establish the life-state of happiness of attaining Buddhahood.
Daishonin teaches Kingo that he must become someone who is spoken of by all the people of Kamakura, where Kingo himself lived, and by all the people of Japan, as “Shijo Kingo of the Lotus school.”
for all of us today, we must be irreplaceable existences in our community and society, winning the trust of all the people who look up to us as “who and who of Soka Gakkai,” and such growth and role-play of us showing proofs of the greatness of the Mystic Law and the wonderfulness of Soka Gakkai.
Ikeda Sensei:

“It is important that you have the awareness of being a key player – in other words, not to merely regard yourself as a part of the SGI, but to view the SGI as an integral part of yourself.
I have done that from my youth.
Even when I was a very junior front line leader in the organization, I still regarded the entire Gakkai as my responsibility and I agonized, pondered and prayed about how to advance kosen-rufu.
In tackling any undertaking, I always tried to put myself in the shoes of my mentor, a great leader of kosen-rufu, asking myself, ‘What would Mr. Toda do in this situation? What approach would he take?’
This is the courageous path of a champion of kosen-rufu.”

[Thoughts on The New Human Revolution, Booklet 6, pp. 41-42]

inheriting the struggle of the mentor, one by one the disciples stand up!
Let us start from now towards such new challenges!

.......

2011年11月座谈会御书学习！

2011-10-20T12:38:00.000+08:00

1. 座谈会主题：

弟子应作为“主体”奋起！
御书：《复四条金吾书其一》，御书1162页。
參考：《流》 513期 32-34页。

2. 御文：

须是贯彻法华经信心，打火中休者不能得火。希致强盛之大信力，使为镰仓中之上下万人，乃至日本国一切.生，口齐称道法华宗之四条金吾、四条金吾！

3. 白话文

要贯彻法华经的信心！以燧石取火，半途而废就取不到火。要发出强盛的大信力，让镰仓.，上上下下所有的人，以及日本国的一切众生，赞不绝口地说：“法华宗的四条金吾、四条金吾！ ”
《日莲大圣人白话御书》第2册

4. 背景

大圣人从流罪地佐渡，寄给镰仓门下中心四条金吾的书信。
据传执笔于1272年5月，也有可能在隔年的1273年5月。
大圣人遭受龙口法难、佐渡流罪等大难，门下也受到被下狱、流放、没收领地等种种迫害，许多弟子因而退转。
但在这大难中，一步也不退却，奋战到底的，是四条金吾。
大圣人期盼弟子的胜利，并写下宣示末法本佛境涯的《开目抄》，即是在1272年2月，透过四条金吾给予所有门下。
金吾等门下众人受到大圣人大确信的鼓舞而奋起，超越恶世的苦难，为重建大圣人一门而互相勉励，努力弘通妙法。

5. 大意

大圣人一开始，便对金吾一直支持与守护师的那份心，表示谢意。
并谈到，身为法华经行者，遇到大难，反而是值得高兴，透过此事，能斩断生死苦恼的束缚，获得成佛的大境涯。
还教示，“南无妙法莲华经”虽仅有七字，但却比天台、传教的法门更为深奥。
南无妙法莲华经，才是使一切佛成佛的究极之法，也是引导一切众生成佛的诸佛智慧。
大圣人为救济末法一切众生，如法华经经文所示，面对大难，弘通妙法。
四条金吾则是与师一起面对难，作为“法华经行者”，为弘通妙法尽心尽力。
大圣人称赞金吾“不二”的奋战，鼓励他要不懈怠地贯彻信心，奋起“强盛的大信力”，成为受全国民众称赞的“法华宗之四条金吾、四条金吾”！

6. 内容重点

对实践大圣人佛法的我们，什么才是“胜利”？
大圣人教示，那就是不管遇到任何事，都能一生不受动摇，贯彻“信心”，成为地区、社会的依靠，展现受人“信赖”的实证。
打火时，若中途停止，就取不到火。
大圣人以此例，对在法难当中，仍挑战弘教的四条金吾强调：“要贯彻法华经的信心”，希望他铭刻于心。
弘通妙法，即使是在一帆风顺时，也是一件辛苦的伟业，何况是在逆风、逆境之下的挑战，实是尊贵的事。
在最艰难、重要时分，以“就是现在！”“即将！”之心，奋起大信力，永远以“身为广宣流布之一介兵卒”为自豪，不断地展开散播希望与勇气的奋战当中，才能建立成佛的幸福境涯。
大圣人进而期许四条金吾能在自己所在的镰仓，甚至是全日本，成为受人们齐声赞扬的“法华宗的四条金吾”。
就现在的我们来说，也就是以“创价学会的某某”，在地区、社会成为不可或缺的存在，受人们景仰与信赖。
以我们的成长与活跃，证明妙法的伟大、学会的卓越。
池田先生：

“并非'我只是学会的一份子'，而是'我代表学会'，拥有这种主体性的自觉，才是重要。”

并回顾其青年时代的奋斗：

“我将学会的一切事情当作自己的课题，该怎么做，才是对广宣流布最有.助，如此烦恼、思索与祈求。
还有，假设如果是.田先生面对同样的事情，会怎么行动？怎么思考？是站在广宣流布大将军户田先生的立场，处理一切事务。这就是有勇气的广宣流布王者之道。 ”

让我们就从现在展开新挑战，使每位弟子继承师匠的奋战而奋起！

。。。

我们有必须在此世完成的久远的大使命！

2011-10-17T16:22:00.000+08:00

池田先生为鼓励东北的会友，在9月1日的圣教新闻，再开始刊载《新人间革命》的《福光》之章的开头，给予激励之诗：

哪怕被践踏多少次我们不屈！
哪怕遭受无比猛烈的打击昂起头我们行进！
向前、向前、一路向前！
管他什么狂澜！管他什么大风！

我们有不屈不挠的「陆奥魂」***！
胸中地涌菩萨的斗志燃烧
佛的慈悲大生命　金光灿灿而辉煌！
我们有必须在此世完成的
久远的大使命！
有构筑万众幸福与社会繁荣的
创价师弟的大愿！

【这是长谷川副理事长，在10月10日早上的SGI秋季研修会的指导会上，跟我们分享的！】

***注：「陆奥」是明治以前对面向太平洋的东北地方的称谓，包括现在的福岛县、宫城县、岩手县和青森县。

“狮子王”为“师子王”！师弟不二的王者！

2011-09-14T17:56:00.000+08:00

[前晚9月12日，出席了KL552 Sungai Long D2G2的座谈会，跟大家分享了以下的几点！]

1. “狮子”为“师子”！

大圣人在御书原文里，将“狮子”写为“师子”，意味著“师（师匠）”和“子（弟子）”是“一体不二”的！
“狮子王”为“师子王”，意味著“师弟不二的王者”！
“狮（师）子王之心”，意味著“师（师匠）”和“子（弟子）”共同拥有“王者之心”，即“勇气”！
“狮（师）子之吼”，意味著“师（师匠）”和“子（弟子）”共唱之音声**，即“南无妙法莲华经”！

2. “师子王”为“第一者”！

“师子王”意味著“师（师匠）”和“子（弟子）”都是“王者”，即“第一者”！
所以，受持“南无妙法莲华经”的我们，在自己的岗位上，一定要是“第一者”！
学业上的“第一者”！事业上的“第一者”！
家庭里的“第一者”！社区里的“第一者”！... 等等。

3. 大御本尊的分身！

透过“热原法难”，大圣人察觉民众已能以不惜身命的信心团结来面对法难，觉得时机已到，宣言完成自己的出世本怀，在1279年10月12日，图显了大御本尊！
安奉在我们每个人家里的御本尊，就是这大御本尊的分身，功德是绝对一样无差别的！

与大家共勉之！

**《御义口传》：“吼者，师弟所共唱之音声也。” （御书7 8 2 页）

October 2011 Discussion Meeting Gosho Study!

2011-09-14T15:29:00.000+08:00

1. Theme for Discussion Meeting:

Unity in Faith Can Transform the World!
Gosho: Many in Body, One in Mind, WND-I-618.
Reference: Flow 511, pp. 4-6.

2. Gosho Passage

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.

3. Background

When and to whom this letter was written is not very clear.
First half and second half said to have been from two different letters.
First half portion we are studying this time thought to have been written to a disciple living in the Suruga Province (central part of present-day Shizuoka Prefecture), most probably addressed to the lay priest Takahashi.
Also assumed to have been written in the first year of Kenji (1275), but there are also other accounts.
If written in 1275, it was the time when under the direction of Nikko Shonin, shakubuku and propagation was advancing with remarkable momentum in the Suruga area.
Gyochi, acting deputy chief priest of Ryusen-ji temple in Atsuhara felt threatened, and with backing from Kamakura authorities, plotted to persecute the Daishonin’s disciples.
This eventually culminated into the Atsuhara Persecution.

4. Summary

Daishonin teaches that if all disciples of Nichiren stand with the faith of many in body one in mind, they will be able to defeat evil and definitely achieve kosen-rufu.
Further, the second-half of this gosho speaks of the imminence of a second Mongol invasion that may ultimately serve to excise slander against the Lotus Sutra and save the Japanese people.

5. Main Points for Study

Kosen-rufu is the struggle to open up the peace and happiness of all people!
This gosho passage teaches that the key point to the success of such struggle is "many in body, one in mind!"
The Japanese people, though numerous in number, because they have no definite objective and are divided in their minds, will not be able to accomplish anything.
In particular, the authorities of Japan at that time and the priests of all the other sects, though they conspired to persecute the Daishonin and all his disciples, their hearts are scattered with jealousy and treachery.
In contrast, the Daishonin declares that his disciples who are many in body but one in mind "will definitely accomplish their great mission of widely propagating the Lotus Sutra."
The strength of the Mystic Law at that time when "Nichiren and his followers are few" has now expanded throughout the whole world through Soka Gakkai’s advancement of many in body one in mind.
The Daishonin’s teaching has now become the light of hope for humanity.
No matter how mighty the authoritative power or how despicable the evil influence, they will not be able to destroy the one great good of the “solidarity of the common people,” the highest good kosen-rufu is aiming at.
This principle of absolute victory is what the Daishonin is sternly showing here.
Toda Sensei:

"many in body" means the different circumstances of each individual, making the best of our individuality in daily living. "One in mind" is faith, our self-awakening towards the objective of kosen-rufu.

Each and every person, while manifesting their individuality, challenges their practice of "faith equals daily living."
To be one in mind with our mentor of kosen-rufu, encouraging our comrades and sending hope to society – through this superb balance of the centripetal force of “one in mind” and the centrifugal force of “many in body,” we will be able to advance on the track of happiness one with the Mystic Law.
Ikeda Sensei:

Soka Gakkai has surmounted all obstacles. Why is this so?
This is because we have won with faith, and with the principle of "many in body, one in mind."
If we carry through with this principle of "many in body, one in mind," in Buddhism, there will never be any deadlock at all.
Presently, I would like to sternly lay out the track for Soka Gakkai to prosper eternally.
And, we must never deviate from this track.

Let us together construct the victorious history where the people will eternally prosper!

2011年10月座谈会御书学习！

2011-09-14T12:35:00.000+08:00

1. 座谈会主题：

信心的团结能改变世界！
御书：《异体同心事》，御书1540页。
參考：《流》 511期 30-32页。

2. 御文：

日本国之人众虽多，同体异心，诸事不成。
日莲一门，既是异体同心，人虽不多，大事可成，须知必能弘得法华经也。
恶党虽多，不能胜一善。
譬如虽集众火，一水足可消之。
我此一门亦如是。

3. 白话文

日本国的人众虽然很多，因为“ 同体异心” ，所以任何事也很难达成。日莲一门是“ 异体同心” ，人数虽然很少，也能成就大事，可想而知法华经一定会弘扬开来。恶虽然很多，不能胜过一善。好比很多的火聚集一处，一桶水就可以浇熄。我这一门也是这样。
《日莲大圣人白话御书》第1册463页

4. 背景

在何时著述，收信人是谁，无法确定。
有说前半与后半各属不同的御书。
这次拜读的是前半部分，据推测是寄给住在骏河国（静冈县中部一带）的门下，可能是高桥六郎兵卫居士。
推测书写时间为1275年，但也有其他说法。
若是在1275年著作，当时在骏河一带，在日兴上人的带领下，以势如破竹的气势进行折伏与弘教。
热原泷泉寺代理院主行智对此感到威胁，以幕府权力为后盾，企图迫害日莲大圣人门下，后来演变成“热原法难”。

5. 大意

御书中教导，日莲一门若能确立异体同心的信心，必能打败恶势力，达成广宣流布。
后半谈到，大圣人希望日本国的民众以此次蒙古来袭为时机，痛改毁谤法华经之罪，获得救赎。

6. 内容重点

教导：打开众人和平与幸福的奋战 — 广宣流布，其胜利要谛就是“异体同心”！
日本国的民众虽多，但没有明确的目的观、心不定，所以任何事也成就不了。
特别是当时日本掌权者与诸宗僧侣，虽为迫害大圣人一门而勾结在一起，但他们的心各怀嫉妒或野心。
相对地，大圣人宣言，异体同心的大圣人门下则是：“能成就大事，法华经一定会弘扬开来。”
事实上，当时的妙法势力 — 人单势薄的“大圣人一门”，如今在创价学会异体同心的前进下，已扩展到全世界，使这段教导成为人类希望的光源。
不管再强大的权利、卑劣的势力，都无法破坏以至善 — 广宣流布为目标的“庶民网络”（一善）。
大圣人已俨然将这“绝对胜利”原理教给我们。
户田先生：

“‘异体’，是指各自的境遇是将自己的特性发挥淋漓尽致的生活。
‘同心’就是信心，是以广宣流布为目的的自觉。”

每一个人发挥各自的特性，同时实践“信心即生活”，并与广宣流布的师匠同心一致，鼓励同志，为社会带来希望。
在这种“异体”的离心力与“同心”的向心力，取得绝妙的平衡下，才能前进在与妙法一体的幸福轨道上。
池田先生：

“学会超越了一切困难，为何能办到呢？
因为是以‘信心’取胜。
只要贯彻‘异体同心’，佛法不会走投无路。
我现在想做的，就是铺好学会万世兴隆的轨道。
各位绝不能偏离这条轨道。”

让我们一起来构筑，民众永远繁荣的胜利历史吧！

。。。

君よ！「悲哀」を「勇気」に変えるのだ！「宿命」を「使命」に転ずるのだ！

2011-09-03T13:06:00.000+08:00

＜新人間革命　福光　一＞

踏まれても、踏まれても、
われらは負けない。
どんなに、どんなに、
激しい試練に打ちのめされても、
頭を上げて、われらは進む。
前へ、前へ、ただただ前へ！
怒濤がなんだ！　大風がなんだ！

われらには、
不撓不屈（ふとうふくつ）の「みちのく魂」がある。
わが胸中には、
地涌の菩薩の闘魂が燃え、
仏の慈悲の大生命が、
金色燦然（こんじきさんぜん）と輝いている。
われらには、
この世で果たさねばならぬ
久遠の大使命がある。
万人の幸福と社会の繁栄を築く、
創価の師弟の大願がある。

君よ！
「悲哀」を「勇気」に変えるのだ。
「宿命」を「使命」に転ずるのだ。
暁闇（ぎょうあん）を破り、
わが生命に旭日を昇らせゆくのだ！
「みちのく」に春を告げる
新生の太陽となって躍り出るのだ！

＜2011年9月1日聖教新聞、抜粋＞

2011年9月御书学习：复上野书其十三（龙门御书）！

2011-08-16T13:04:00.001+08:00

1279年11月、58岁作、御书1645页

9月份御书学习　《流509期》

背景与大意

1. 背景：

1279年11月6日，从身延山写给骏河国（日本静冈县中部一带）南条时光，别名《龙门御书》。
骏河国一带，大多是北条家的领地，是深受其权力影响的区域。
透过日兴上人的弘教奋战，当地的广宣流布蓬勃发展，引起权力者对大圣人门下展开迫害，这就是“热原法难”。

2. 大意：

大圣人由衷赞叹时光于热原法难之际，为同志奋不顾身，奋战到底的信心。
首先举出鲤跃龙门、下民升殿、舍利弗退转等例子，指出成佛是一件困难的事，但如欲成佛，必须克服种种危及性命的苦难。
在此呼吁，既同为一死，此时正是立下大愿，为法华经舍命之时。
鼓励弟子，为了“自他皆成佛”，须无畏无惧，坚持到底。
当时，南条时光是位21岁的青年。
他面对大难，以师弟不二精神站在前锋奋战，勇敢地守护同志到底。
大圣人给予时光最大的称赞，称他为“上野贤人”。

内容重点

1. 成佛非易事！

如果想成佛，就必须克服“难”！
成佛有多难，大圣人引用中国“龙门瀑布”故事，以及日本“平氏历史”为譬喻，说明成佛之困难。
著作本抄是在“热原法难”发生，门下弟子正受到强烈镇压之际。
正因为处于危及性命之“热原法难”当中，大圣人才会言及成佛之道险阻，必须拥有严正的信心，以“绝不认输，坚持到底” 之信念，勇敢地奋战到底，最为重要。
《希望之经典》：

“要想在恶世末法贯彻信心，就好比必须抵抗激流向上游的鱼。光是要抗拒人人具有的无明与烦恼，就很困难。释尊曾将这种无明与烦恼比喻为激流。
何况是末法，即使人有什深智慧，也会被烦恼吞噬。是烦恼力量越来越大，恶势力肆虐的时代。 ⋯⋯在这种时代，想要贯彻信心是如何的困难！所以师弟系绊无比重要，异体同心的和合僧不可或缺。 ”

2. 恶知识可畏、妨碍佛道修行！

教示：在贯彻佛道修行时，最应留意“恶知识”的可怕！
引用舍利弗退转例子，强调成佛之困难。
舍利弗在过去世名为身子，曾立志修百劫菩萨行，在修了六十劫时，遇到婆罗门向其乞眼，他因菩萨行中之布施行，而给了对方眼睛，结果婆罗门不仅嫌它臭，还朝它吐口水，再丢在地上践踏。舍利弗见状，认为“众生难渡”，于是舍菩萨道退转，而于无量劫间堕入无间地狱。
另外，在大通智胜佛时代听闻法华经而结缘的人（大通结缘者），与受久远实成之释尊下种的人（久远下种者），必须在三千尘点劫、五百尘点劫如此漫长期间，在苦恼里流转。
从上述例子可知，恶知识的影响会令人自佛道修行退转。
恶知识的本质：第六天魔王的作用。
魔会化成不同的形态，破坏我们生命，妨碍佛道修行。
第六天魔王的实体：自他生命中皆具有的元品无明。
御书：“元品无明，显为第一天魔王。”（御书1036页）
须严然识破第六天魔王，以“信”之一字，奋发强盛信心，来对治元品无明。
具体实践：与恶奋战，必蒙诸天守护。
池田先生：

“今天要胜过昨天、明天胜过今天。每一瞬间都是奋战之时。应知此时此刻正是与魔搏斗之时，若忘记此'坚强信心。'魔就会趁虚而入。
选择遵循三世永远法则，迈向充实、满足与胜利的信仰之道？还是选择因胆怯与不信而败给魔，沦为苛责自我的后悔人生？现在这一瞬间的心将决定去向。这就是所谓现当二世的信心。”

3. 弟子奋战、立下广布大愿！

“彼是他人之事”：指舍利弗、久远下种者，长期修行却退转一事，看似是别人之事，与己无关。
但大圣人指出“今则在我身”，是说如今门下正面临激烈的热原法难，此时正是门下能否成佛或退转的紧要关头。
如何才能战胜第六天魔王的激烈迫害？
诚如大圣人呼吁：“所愿我之弟子等，须发大愿。”除了立下“大愿”以外，别无他法。
大愿：“ 大愿者，法华弘通也。”（御书769页）也就是广宣流布。
大圣人会强力呼吁弟子发大愿，是因为当时日本全国笼罩在传染病、蒙古侵袭的危机之中，人们可能因此而死亡。
而在这时期，大圣人一门正面临弹压，可能因而殉难。
所以大圣人教示：“人生必有一死，⋯⋯既同是一死也，何不为法华经而死！”
法华经是令一切众生成佛之法。
若能为大愿而活，不惜身命地弘通妙法，则如“露水”般无常、如“尘埃”般渺小的今生生命，就能与妙法为一体，确立像“大海”一样浩瀚、像“大地”一样稳固的境界，涌现与佛一样伟大的生命力，充满慈悲、智慧与勇气。
最后引用经文：“愿以此功德，普及于一切，我等与众生，皆共成佛道。”
这一节是《化城喻品》中提到，梵天供养宫殿给大通智胜佛，希望所得的功德能普及大众，同时也希望能跟大家一起成就佛道。
“皆共”：想与人们一起获得幸福！
大乘佛教的精髓：以实现自他皆幸福为目标的大愿！
教导我们如何步上这条“伟大人生之道”的就是师匠。
能与师一起走在这条“救济众生，誓愿的人生”之道，才是真正的弟子。
《御书的世界》：

“不论任何伟业，其根本都在于是否有誓愿。不管有任何理由，如果半途放弃、退转，就不能说是立下真的誓愿。半途而废的誓愿，不能称为誓愿。
大圣人说：'其他大难，只如风前之尘。 ' 表示，唯有强化自己，才能享受真正的安稳。因为，人唯有靠发誓，强化自我，确立主体，才能体会到何谓真正的现世安稳。”

結語

1.    成佛之道险阻，必须拥有严正的信心，以“绝不认输，坚持到底”之信念，勇敢地奋战到底！
2.    须严然识破第六天魔王，以“信”之一字，奋发强盛信心，对治元品无明，与恶奋战！
3.    以“所愿我之弟子等，须发大愿。”来战胜第六天魔王的激烈迫害！
4.    让我们打破渺小的自我，胸怀“所愿我之弟子等，须发大愿”之精神，立下建构广布金字塔的深厚决意，毅然展开弘教对话的奋战！

参考资料：

流509期，35-40页。
其他。

。。。。。

Education Must Be Firmly Grounded in the Philosophy of Respect for Life!!!

2011-08-15T16:29:00.000+08:00

The New Human Revolution, Humanistic Education 16, reads ...

Education must be grounded in a philosophy.
It is vital that new morals and educational principles are established for the 21st century — principles for global citizenship that have a universal application, transcending national and ethnic boundaries — firmly rooted in the philosophy of respect for life.
That’s the only way to open the great way forward for education.

In a passage in the Lotus Sutra, the Buddha declares his intent to enable all beings to become “equal to me, without any distinction between us” (LSOC2, 70).
The Buddha opens the state of infinite possibility, the Buddhahood, that resides within all living beings, and helps them all, equally, reach the same state of being, the same life condition as the Buddha.
This, the Lotus Sutra says, is the Buddha’s mission.

Shin’ichi regarded this as the fundamental principle of humanistic education.

The purpose of education is to build character, to create human beings, not machines.

What a noble existence it is to be human!
Human beings possess unlimited potential in the inner depths of their lives that is the source from which all culture is created.
Humanistic education draws out that infinite potential, polishes it, and brings it toward perfection, enabling children to lead happy lives and for society to prosper.

[SGI Newsletter 8244, p. 4]

Humanistic Education, the Lifeblood of the New Century!!!

2011-08-15T16:12:00.000+08:00

Sensei's message to an education department gathering at the beginning of 1971 reads ...

There is no nobler mission than fostering character.
Education is the lifeblood of the new century.
The importance of education has never been more critical than it is today.In the past, nationalistic education predominated, but it has proven to be completely bankrupt, and now the direction has shifted to a humanistic education.
Today, we must focus on how we should live as human beings.

[Humanistic Education 16, New Human Revolution, SGI Newsletter 8244, p. 4]

Education: The Most Important of All Human Enterprises!!!

2011-08-15T15:39:00.000+08:00

The New Human Revolution, Humanistic Education 15, reads ...

Society is an organic body created by human beings.
As such, the future of society and the world rests on now its young people are fostered and raised, making education the most important of all human enterprises, demanding our utmost efforts.
Teachers are the most important element of the educational environment, exerting the strongest influence on children.

Makiguchi stated that teachers are essential to educational reform.
A teacher's ability to continue to polish and improve themselves is, from a broader perspective, the key to the further development of society.

[SGI Newsletter 8244, p. 3]

September 2011 Discussion Meeting Gosho Study!

2011-08-12T11:46:00.001+08:00

1. Theme for Discussion Meeting:

Courage Exists Within All of Us!
Gosho: On Persecutions Befalling the Sage, WND-I-997.
Reference: Flow 509, pp. 4-6.

2. Gosho Passage

Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs. Slanderers are like barking foxes, but Nichiren’s followers are like roaring lions.

3. Background

Written at Minobu on 1st day of 10th month of 2nd year of Koan (1279), right in very midst of Atsuhara Persecution, to his followers in general, instructing this letter to be kept by Shijo Kingo.
After Daishonin entered Minobu, young Nikko Shonin expanded more aggressively propagation in the Fuji area.
In Atsuhara Village, one after another the Daishonin's followers were born.
Many peasants were converted to the Mystic Law.
Feeling a sense of crisis at such momentum of propagation, Gyochi, deputy chief priest of Ryusen-ji temple, and followers plotted to suppress Daishonin's followers.
On the 21st day of 9th month of 2nd year of Koan (1279), Gyochi and followers made a false complaint that Nisshu, Nichiren's disciple, gathered peasant believers to steal rice from fields of Ryusen-ji temple.
20 peasant believers were arrested and taken to Kamakura.

4. Summary

Daishonin encourages all his followers to summon up the courage of a lion king and carry through their faith, never succumbing to any persecution at all.
Daishonin, together with Nikko Shonin and others drafted a joint petition appealing the innocence of his followers, condemning the unjust oppression.
The peasant believers were imprisoned and tortured at the private residence of Hei no Saemon, the deputy chief of the Office of Military and Police Affairs, with such threats as to abandon the Lotus Sutra and chant the Nembutsu.
Eventually, the three central figures of brothers Jinshiro, Yagoro, and Yarokuro were executed, but not one of the 20 peasant believers yielded.
All of them carried through with their faith in the Mystic Law.
Seeing that the people were ready to face persecution with the unity of such faith of not begrudging one's life, the Daishonin senses that the time has arrived.
After describing the course of his life after establishing his Buddhism, the Daishonin declares the fulfillment of his true advent in this world.
Through undergoing persecution, the Daishonin proved the validity of the words of the Lotus Sutra.
From this fact, the Daishonin teaches that those who persecute the votary of the Lotus Sutra will definitely receive the actual proof of retribution, while the Daishonin's followers who surmount these persecutions will definitely be able to open up their great life-state of attaining Buddhahood.
For this, he emphasizes the importance of strengthening faith day by day and month by month without slackening even a bit.

5. Main Points for Study

Whatever happens, an unwavering self!
The essence of faith that forms the fundamental of this is "courage" and "mentor-disciple!"
What is the heart of a lion king?
Sensei said:

In a nutshell, it is courage. This courage is not found outside ourselves, but is within us. Courage is not only limited to some special persons. Anyone also equally have it. However, how many people have sealed this inexhaustible supply of treasure, drifting in the waves of cowardice, weakness and delusion. How wasteful such life is! The key is to summon forth courage and break through the cowardice that is within us.

Courage is indeed the decisive factor for all victories!
As Daishonin teaches, "The lion king fears no other beast, nor do its cubs," just like Daishonin, the "heart of the lion king" which fears nothing at all is majestically within all of us.
How do we summon forth this "heart of the lion king?"
As Daishonin teaches, "[Nichiren and his] followers are like roaring lions," it is to roar the lion’s roar with the heart of oneness of mentor and disciple.
Record of the Orally Transmitted Teachings: "The 'roar' is the sound of teacher and disciple chanting in unison [OTT-111]."
The disciple standing up, together with the mentor, chants the Mystic Law through and through, and embracing the heart of the mentor, talks through and through about the righteousness of the Mystic Law.
Only through relentlessly engaging in such struggle of the oneness of mentor and disciple can we breakthrough all obstacles and hindrances which are like barking foxes!
Sensei wrote:

"Those who always have their mentor in their hearts as they face life’s struggles are strong. When we make our mentor’s spirit of resolute commitment to kosen-rufu our own, we can bring forth the same life-condition and reveal unlimited potential. No unity is more solid than the spiritual bond of mentor and disciple. And the power of unity is what changes history [The New Human Revolution, Book 71, Gratitude for One's Mentor, p. 38]."

Even though we say the lion’s roar, it is not something special, but just to carry out open-hearted dialogue with that very single friend we have formed relationship with!
With the solidarity of friendship and trust that we have established, let us open up new history of kosen-rufu!

.....

2011年9月座谈会御书学习！

2011-08-11T19:30:00.001+08:00

1. 座谈会主题：

勇气就在自己心中！
御书：《圣人蒙难事》，御书1238页。
參考：《流》509期 26-28页。

2. 御文：

各各须取出狮子王之心，莫畏他人如何威胁。狮子王不惧百兽，狮子之子亦复如是。彼等是野干之吠，日莲一门乃狮子之吼。

3. 白话文

你们要拿出狮子王之心，不论他人如何威胁也不可畏惧。狮子王不怕百兽，狮子王之子也是一样。他们就像野狐的叫嚣，日莲一门则是狮子吼。
《日莲大圣人白话御书》第1册411页

4. 背景

1279年10月1日，“热原法难”最严重时，从身延写给所有门下，指示交给四条金吾保管。
大圣人进入身延山后，年轻的日兴上人即在富士一带积极展开弘教活动。
其中，热原乡有许多农民皈依妙法，接二连三成为大圣人门下。
此一情势，让泷泉寺代理院主行智等人感到威胁，于是企图迫害大圣人门下。
1279年9月21日，他们捏造不实罪状，控告“大圣人门下日秀，召集农民信徒偷割稻作”。
20位农民信徒因而被捕，被带往镰仓。

5. 大意

本抄鼓励所有门下要奋起“狮子王之心”，不论任何迫害也不可屈服，绝对要坚定信心到底。
大圣人也与日兴上人取得联系，为门下不白之冤写抗辩书，纠弹不当的弹压行为。
农民信徒在幕府掌权者平左卫门尉的私宅被侦讯，并受到恐吓与威胁，要他们“舍法华经，改唱念佛”。
最后，核心人物神四郎、弥五郎与弥六郎三人虽被斩首，但所有弟子无一退转，贯彻了妙法的信心。
看到民众以不惜身命的信心团结来面对法难的姿态，觉得时机已到的大圣人，在本抄叙述自立宗以来的过程，并宣言完成自己的出世本怀。
藉由透过遭受大难，证明法华经所言是真实这件事教示，迫害法华经行者的人必会出现罚的现证，而超越大难的大圣人门下必能打开成佛之伟大境涯，并强调为此时时刻刻都不可松懈，务必坚定信心的重要性。

6. 内容重点

教导：要建立起无论遇到任何事情都不动摇的自我，其根本的信心关键，即是“勇气”与“师弟”这件事。
何谓“狮子王之心”？
池田先生：“ 一言以蔽之，就是'勇气'。这个勇气，并非在自身之外，就在自己的胸中。勇气，每个人都平等拥有，不是特别的人才有。但不知有多少人将这取之不尽的宝藏封印起来，漂流于胆怯、软弱、迷惘的浪涛中，没有比此更可惜的人生了。要将勇气' 拿出来'，打破胸中胆怯之心。”
勇气：决定一切胜利的关键。
大圣人：“狮子王不惧百兽，狮子之子亦复如是！”
与大圣人同样不输给任何困难的“狮子王之心”，俨然存在我们胸中。
要如何拿出“狮子王之心”呢？
大圣人教示：“日莲一门乃狮子之吼”，要以师弟不二之心作“狮子吼”。
《御义口传》：“吼者，师弟所共唱之音声也。” （御书7 8 2 页）
弟子奋起，与师一同贯彻妙法的唱题，以及铭记师心，不断诉说妙法的正义，只有不断挑战此不二之奋战，才能打败如野干般的一切障魔。
池田先生：“心中有师者是坚强的。将师匠为广宣流布奋勇前进之心，作为己心时，弟子能联结师匠的大境涯，涌现无限的力量。没有任何力量能胜过师弟精神结合的团结力量。这股团结的力量，能打开新的历史。”
虽说狮子吼，并不是要我们作出特别的举动，而是与有缘的友人敞开心胸“对话”。
让我们以友情与信赖建立起来的团结，开拓广宣流布的新历史吧！

。。。

Soka Gakkai's Community and Culture Centers Are Contemporary Temples and Monasteries!!!

2011-08-11T13:19:00.000+08:00

Sensei's guidance reads ...

"The Soka Gakkai's Headquarters, community and culture centers, as well as its training centers, are places where Buddhist practitioners dedicated to advancing kosen-rufu go to practice, propagate, and study the teachings of Nichiren Daishonin.
They are also places of practice where our members come to be rejuvenated and then go back out to their local communities to revitalize society and others around them.
In other words, based on an understanding of the original meaning of Buddhist monasteries and temples, Soka Gakkai facilities are serving a role as contemporary temples and monasteries."

[Vigilant Safeguarding 55, The New Human Revolution, SGI Newsletter No. 8223]

Kumarajiva Translated the Buddhist Scriptures In a Dialogue Setting, Interacting With the Lives of the Common People!!!

2011-08-11T12:59:00.000+08:00

Vigilant Safeguarding 37, The New Human Revolution, reads ...

Kumarajiva was born in the land of Kucha (in present-day Xinjiang Uygur Autonomous Region, China) and began studying Buddhism at the age of seven.
He went on to translate Buddhist scriptures into Chinese, including his enduring translation of the Lotus Sutra.
He was over 50 years old when he began translating the Buddhist scriptures in the Tang-dynasty capital of Ch'ang-an (present-day Xi'an).
From that point on, for the next 8 or possibly 12 years before he passed away, he translated Buddhist scriptures at the amazing pace of two or even three volumes a month.

Many talented translators and scholars flocked to his side to assist him in his labors — at times, as many as 800 to 2,000.
Sitting before them, with scriptures in hand, Kumarajiva translated in a lecture format.
Telling those assembled why he chose to translate as he did and explaining the underlying meaning of the scriptures, sometimes working in a question-and-answer format, he collaborated with his assistants until they found the best possible translation.

Kumarajiva did not translate by sitting alone in his study surrounded by reference materials; nor did he write in difficult technical language.
He explained the Buddhist teachings and translated them while interacting with the lives of the common people, in a dialogue setting.
That's how he was able to produce such smooth and excellent translations conveying the true meaning of the sutras, solidly based on the original texts.

Explaining Kumarajiva's translation method, Shin'ichi passionately declared: "Philosophy shines through discussing it with others and putting it into practice in our lives. Our study campaign follows the example set forth by Kumarajiva. With our scripture, the Gosho, in hand, sometimes we adopt a lecture format, sometimes a question-and-answer format, and sometimes a one-on-one discussion, always staying in direct contact with others and presenting Buddhism in a dialogue setting."

Source: SGI Newsletter No. 8208 ...

There Is No Apprenticeship Except in the Workshop!!!

2011-08-11T12:19:00.002+08:00

Vigilant Safeguarding (17), The New Human Revolution, reads ...

During the May 1954 pilgrimage, a traffic accident occurred that led to a shortage of buses, creating an emergency situation in which transportation had to be shifted from bus to train.
As a result, members were extremely late to arrive and the ceremonies had to be delayed by four and a half hours.
But Shin’ichi responded coolly and steadily to each development and surmounted every obstacle. It turned out to be a most valuable experience for him.

He was made keenly aware of the heavy responsibility entailed in organizing a large event and the importance of checking and rechecking every last detail.
He came to understand the difference between plans on paper and the way they actually unfold. He was also able to learn how to respond in the best way to unanticipated developments.
These experiences proved incalculable in preparing him to later take the helm of the kosen-rufu movement.

As Florence Nightingale (1820–1910) once observed:
"In all departments of life there is no apprenticeship except in the workshop."

Source: SGI Newsletter No. 8189...

Wu-lung and I-lung!

2011-08-10T14:45:00.000+08:00

Some notes for tonight's English Discussion Meeting ...

Wu-lung was a skilled calligrapher mentioned in Chinese Buddhist texts.
His son I-lung was also an outstanding calligrapher.
According to The Lotus Sutra and Its Traditions, an eighth-century work by the Chinese priest Seng-hsiang,
Wu-lung lived in Ping-chou in northern China and was a believer in Taoism.
He hated Buddhism and refused to transcribe Buddhist texts.
On his deathbed, he enjoined his son never to transcribe any Buddhist scriptures, especially the Lotus Sutra.
After his death, according to this work, Wu-lung fell into the hell of incessant suffering.
Unaware of this, I-lung, in obedience to his father’s will, vowed not to transcribe any of the Buddhist scriptures.
At the command of the lord of Ping-chou, however, much against his will, he transcribed only the sixty-four Chinese characters that constitute the titles of the eight volumes of the Lotus Sutra, though he refused to copy the entire sutra.
In a dream he had that night, the sixty-four characters turned into sixty-four Buddhas and saved his father, Wu-lung, from the agonies of hell.

source: Soka Gakkai Dictionary of Buddhism

'My Last Farewell' by Jose Rizal!!!

2011-08-04T16:19:00.003+08:00

English translation by Charles Derbyshire of Jose Rizal's last poem, written in Spanish and known popularly as Mi Ultimo Adios.

Jose Rizal
My Last Farewell

Farewell, dear Fatherland, clime of the sun caress'd,
Pearl of the Orient seas, our Eden lost!
Gladly now I go to give thee this faded life's best,
And were it brighter, fresher, or more blest,
Still would I give it thee, nor count the cost.

On the field of battle, 'mid the frenzy of fight,
Others have given their lives, without doubt or heed;
The place matters not--cypress or laurel or lily white,
Scaffold of open plain, combat or martyrdom's plight,
'Tis ever the same, to serve our home and country's need.

I die just when I see the dawn break,
Through the gloom of night, to herald the day;
And if color is lacking my blood thou shalt take,
Pour'd out at need for thy dear sake,
To dye with its crimson the waking ray.

My dreams, when life first opened to me,
My dreams, when the hopes of youth beat high,
Were to see thy lov'd face, O gem of the Orient sea,
From gloom and grief, from care and sorrow free;
No blush on thy brow, no tear in thine eye

Dream of my life, my living and burning desire,
All hail! cries the soul that is now to take flight;
All hail! And sweet it is for thee to expire;
To die for thy sake, that thou mayst aspire;
And sleep in thy bosom eternity's long night.

If over my grave some day thou seest grow,
In the grassy sod, a humble flower,
Draw it to thy lips and kiss my soul so,
While I may feel on my brow in the cold tomb below
The touch of thy tenderness, thy breath's warm power.

Let the moon beam over me soft and serene,
Let the dawn shed over me its radiant flashes,
Let the wind with sad lament over me keen;
And if on my cross a bird should be seen,
Let it trill there its hymn of peace to my ashes.

Let the sun draw the vapors up to the sky,
And heavenward in purity bear my tardy protest;
Let some kind soul o'er my untimely fate sigh,
And in the still evening a prayer be lifted on high
From thee, O my country, that in God I may rest.

Pray for all those that hapless have died,
For all who have suffered the unmeasur'd pain;
For our mothers that bitterly their woes have cried,
For widows and orphans, for captives by torture tried;
And then for thyself that redemption thou mayst gain.

And when the dark night wraps the graveyard around,
With only the dead in their vigil to see;
Break not my repose or the mystery profound,
And perchance thou mayst hear a sad hymn resound;
'Tis I, O my country, raising a song unto thee.

When even my grave is remembered no more,
Unmark'd by never a cross nor a stone;
Let the plow sweep through it, the spade turn it o'er,
That my ashes may carpet thy earthly floor,
Before into nothingness at last they are blown.

Then will oblivion bring to me no care,
As over thy vales and plains I sweep;
Throbbing and cleansed in thy space and air,
With color and light, with song and lament I fare,
Ever repeating the faith that I keep.

My Fatherland ador'd, that sadness to my sorrow lends,
Beloved Filipinas, hear now my last good-by!
I give thee all: parents and kindred and friends;
For I go where no slave before the oppressor bends,
Where faith can never kill, and God reigns e'er on high!

Farewell to you all, from my soul torn away,
Friends of my childhood in the home dispossessed!
Give thanks that I rest from the wearisome day!
Farewell to thee, too, sweet friend that lightened my way;
Beloved creatures all, farewell! In death there is rest!

source: My Last Farewell

Mi Ultimo Adiós by Jose Rizal!!!

2011-08-04T16:12:00.003+08:00

This was the last poem written by Filipino national hero Jose Rizal before he was executed in Manila on December 30, 1896. It was untitled, but Filipinos refer to it as 'Mi Ultimo Adios' (English translation: My Last Farewell) and have variously translated it into Tagalog as Huling Paalam and Ang Aking Huling Paalam.

Jose Rizal
Mi Ultimo Adiós

Adios, Patria adorada, region del sol querida,
Perla del Mar de Oriente, nuestro perdido Eden!
A darte voy alegre la triste mustia vida,
Y fuera más brillante más fresca, más florida,
Tambien por tí la diera, la diera por tu bien.

En campos de batalla, luchando con delirio
Otros te dan sus vidas sin dudas, sin pesar;
El sitio nada importa, ciprés, laurel ó lirio,
Cadalso ó campo abierto, combate ó cruel martirio,
Lo mismo es si lo piden la patria y el hogar.

Yo muero cuando veo que el cielo se colora
Y al fin anuncia el día trás lóbrego capuz;
Si grana necesitas para teñir tu aurora,
Vierte la sangre mía, derrámala en buen hora
Y dórela un reflejo de su naciente luz.

Mis sueños cuando apenas muchacho adolescente,
Mis sueños cuando joven ya lleno de vigor,
Fueron el verte un día, joya del mar de oriente
Secos los negros ojos, alta la tersa frente,
Sin ceño, sin arrugas, sin manchas de rubor.

Ensueño de mi vida, mi ardiente vivo anhelo,
Salud te grita el alma que pronto va á partir!
Salud! ah que es hermoso caer por darte vuelo,
Morir por darte vida, morir bajo tu cielo,
Y en tu encantada tierra la eternidad dormir.

Si sobre mi sepulcro vieres brotar un dia
Entre la espesa yerba sencilla, humilde flor,
Acércala a tus labios y besa al alma mía,
Y sienta yo en mi frente bajo la tumba fría
De tu ternura el soplo, de tu hálito el calor.

Deja a la luna verme con luz tranquila y suave;
Deja que el alba envíe su resplandor fugaz,
Deja gemir al viento con su murmullo grave,
Y si desciende y posa sobre mi cruz un ave,
Deja que el ave entone su cantico de paz.

Deja que el sol ardiendo las lluvias evapore
Y al cielo tornen puras con mi clamor en pos,
Deja que un sér amigo mi fin temprano llore
Y en las serenas tardes cuando por mi alguien ore
Ora tambien, oh Patria, por mi descanso á Dios!

Ora por todos cuantos murieron sin ventura,
Por cuantos padecieron tormentos sin igual,
Por nuestras pobres madres que gimen su amargura;
Por huérfanos y viudas, por presos en tortura
Y ora por tí que veas tu redencion final.

Y cuando en noche oscura se envuelva el cementerio
Y solos sólo muertos queden velando allí,
No turbes su reposo, no turbes el misterio
Tal vez acordes oigas de citara ó salterio,
Soy yo, querida Patria, yo que te canto á ti.

Y cuando ya mi tumba de todos olvidada
No tenga cruz ni piedra que marquen su lugar,
Deja que la are el hombre, la esparza con la azada,
Y mis cenizas antes que vuelvan á la nada,
El polvo de tu alfombra que vayan á formar.

Entonces nada importa me pongas en olvido,
Tu atmósfera, tu espacio, tus valles cruzaré,
Vibrante y limpia nota seré para tu oido,
Aroma, luz, colores, rumor, canto, gemido
Constante repitiendo la esencia de mi fé.

Mi patria idolatrada, dolor de mis dolores,
Querida Filipinas, oye el postrer adios.
Ahi te dejo todo, mis padres, mis amores.
Voy donde no hay esclavos, verdugos ni opresores,
Donde la fé no mata, donde el que reyna es Dios.

Adios, padres y hermanos, trozos del alma mía,
Amigos de la infancia en el perdido hogar,
Dad gracias que descanso del fatigoso día;
Adios, dulce extrangera, mi amiga, mi alegría,
Adios, queridos séres morir es descansar.

source: Mi Ultimo Adiós

Nam-myoho-renge-kyo - the Master of All Buddhas, the Teacher of All Bodhisattvas and the Guide to the Buddha Way!

2011-07-20T12:34:00.000+08:00

The Daishonin's golden words reads ...

Practicing only the seven characters of Nam-myoho-renge-kyo seems limited, but since they are the master of all the Buddhas of the three existences, the teacher of all the bodhisattvas in the ten directions, and the guide that enables all living beings to attain the Buddha way, it is profound.

[Earthly Desires Are Enlightenment, WND-I-317]

乌龙与遗龙的典故！

2011-07-18T16:47:00.000+08:00

（取自《法莲抄》，白话大意）

乌龙是中国晋朝时代善于写字的书法家，甚有人望，但是遇有人请写佛经的时候，则绝对不会答应。在其临终前，又慎重交代其子遗龙说：「你出生我家，传承我教导的书法技艺，你若是尽孝道之人，就不可答应为人书写佛经，尤其不可书写法华经；因我是信仰道教，我的本师是老子。天无二日，而法华经却说「唯我一人」，哪有这样的事。你如果有违背我的遗言，而替人书写佛经，我一定会成为恶鬼而夺你的性命。」乌龙说完遗言就过世，但他死亡的样相，却是舌裂开八片、头破七分、五根出血。呈现地狱的恶相。遗龙也分辨不出他父亲死亡的样相，是谤法的地狱样相，从此遵从父亲的遗言，不为人写佛经，因此连用口读诵经文是更不可能的。

如此过了不久，当时的皇帝司马氏，因要举办法会，所以要诏选天下书法第一的人来恭写佛经。因此找到了遗龙命令他要书写佛经，遗龙因为父亲的遗命所以再三的推辞，但是无奈请别人所写的经文完全不合皇帝的意思，就又再召遗龙要他书写佛经，并且对他说：「你以父亲的遗言，不为朕写佛经，这是已违背皇命，姑且不予追究，但是法华经各卷的题目你一定要写。」三度的下命令，遗龙还想要坚持不写，这时皇帝大大的不高兴，他说：「天地间还有个王命，你的父亲也是我的子民。你不可以因私情而轻忽了公事，你一定要将法华经各卷的题目写下来，不然现在虽是在佛事的法场中，也要马上斩你的头。」遗龙没有办法，只有将妙法莲华经第一卷至第八卷的题名书写。

到了傍晚，在回家的路上哀叹：「今日我违背了父亲的遗言，虽是奉皇帝的命令，也还是不孝，老父的亡灵一定不会饶过我的。」晚上睡着时，梦中看到了一大片光亮亮的，以为是早上的太阳光，但是在一片光亮中，却看见了一位像是天仙的人站在庭院中，他的身后有无数的眷属，而这位如天仙的人他的头上的天空中，坐有六十四位的金光闪闪的佛，遗龙就合掌发问：「你是什么人啊？」

这人就回答：「我是你的父亲，乌龙啊。我因毁谤佛法舌头裂为八片，五根流血、头破七分，这样来堕入无间地狱。我在临终时所呈现的大苦，就已经让我无法忍受，而无间地狱中所受的苦更是苦上百千亿倍。活活的人以钝的刀拨掉他的指甲，以锯子来锯他的颈子，驱赶我们在火上行走，被关的笼子都是荆棘，站也不是、坐也不是、躺着也不是，人世间的苦和这儿的苦比较起来，实在是微不足道。我这时真是后悔生前告诉你的话，深怕你也会和我一样，苦思要如何来告诉你，不要步我的后尘来毁谤法华经经，但不得方法。

但是昨天的早晨忽然有法华经的第一个字『妙』，飞来无间地狱这个大鼎上，变做金色释迦佛。此佛出大声音说：『假使在这宇宙中，善根被断灭的人，一听到法华经，一定能成就佛的智慧。』在这些文字中，降下大雨，瞬间消除了无间地狱的炎火、燠热，阎魔王急急扶着王冠出来行礼，凶恶的狱卒放下木杖直立，一切在无间地狱的人，见到这样的状况反而慌张不知所措。

这时『法』一字又像前面的『妙』字一样飞来，接着『莲』、『华』、『经』，这样飞来六十四个字，这些字一一化做六十四尊佛。

无间地狱有六十四尊佛，就好像有六十四个太阳出现于天空，天降甘霖滋润这里的罪人。

这些罪人问佛：『这样美妙的好事，究竟是在表现什么呢？』

这六十四位佛回答：「平常我们是不会轻易离开栴檀宝山，是因为在这无间地狱中乌龙的儿子，他所写的法华经八卷题目之六十四文字的关系而来到这里。虽然这六十四字是出自于遗龙的手，但他是乌龙的儿子，也等于是乌龙所写。」

听到诸佛这样说，在这无间地狱里受罪的一切罪人哀叹道：「我们在娑婆世界时也有妻儿眷属，为何他们没有以法华经来悼念我们？只是这样悲叹也于事无补，如今在无间地狱这么久，能遇到这样的善知识，愿共同成为眷属。」我们即将因此功德，得升忉利天，在前往的时候来拜望你。」

他的父亲乌龙在遗龙梦中，满身喜悦的这样讲。这次一别也不知哪一辈子才能再会晤，这些佛也一起来和你见面。

这六十四佛说道：「我们没有别的主人，你就是我们的檀那，从今日起就以你为亲人般的来守护你。你可不能疏忽妙法莲华经的修行，你这一生结束时一定会引导你到兜率天的内院。」

得到这样的约定，遗龙誓愿：「从今以后不可以再书写外典了。」

在过去有世亲菩萨发誓不诵读小乘经典，我日莲发愿不念阿弥陀佛，是相同的事啊。

遗龙梦醒后，将这件事禀报给皇帝知道，皇帝敕宣说：「这场佛事以圆满完成，把这件事记录下来并昭告天下。」众臣将皇帝的命令执行。所以，汉土、日本因此多信法华经。这事，在中国法华经传记中有记载。

这个故事只是讲书写的功德。在法师品中受持、读、诵、书写、解说五种法师中，其功德是排在最后的，何况是日日读诵，实在是有无量无边的功德。

.....

摘自：乌龙与遗龙的典故

阿弥陀佛完全都不存在，只在经典里出现！

2011-07-15T11:47:00.001+08:00

问：
有关这个月座谈会资料里：
“大圣人在本抄指出，日本各地人们，将‘主师亲’三德具备的释迦佛摆在一旁，而信仰一德也不具的阿弥陀佛，才会招来饥荒、疫病等大苦难。”
“一德也不具的阿弥陀佛”怎样解释呢？

答：

很简单！
因为阿弥陀佛完全都不存在，只在经典里出现！
而，释尊就在三千年前的印度出现，出生为王子、出家、成道、说出出世本怀的法华经后入灭！
所以说，阿弥陀佛，根本连一德都不具备，那里还能具备三德呢！

.....

Engaging and Empowering!!!

2011-07-14T16:55:00.001+08:00

[Last night, attended KL 552 chapter English Discussion Meeting at Choong's place in Bandar Sungai Long...]

Shared some of my thoughts (++) with all present...

1. Nichiren Buddhism is the Buddhism of Hon-nin-myo or True Cause!

We create the cause for victory moment to moment!
When we are defeated, it is not that we stay defeated lying down, but that we pick ourselves up and we transform the "effect of defeat" into the "cause for victory" in that single life-moment!
Defeat and victory are the two sides of a coin, the oneness of defeat and victory!
As the saying goes: "Failure is the mother of success!" if we have never tasted failure, we would never know the sweetness of success!
The key is to pick ourselves up from our failure and advance towards success and victory!

2. Engage and empower!

Helen was talking about empowering ourselves with our conviction in the Gohonzon!
The word, "engage," comes to my mind!
Yes, we must first empower ourselves with our faith in the Gohonzon, and also engage others in order to empower them as well!
The Daishonin, during his time, engaged disciples like Shijo Kingo, the Ikegami brothers and Nanjo Tokimitsu, and empowered them.
Just like in the gosho passage, the Daishonin engages Yasaburo and empowered him to accomplish his mission in his Buddhist debate against the Nembutsu priest!
First President Makiguchi Sensei also engaged the prison officers in his efforts to empower them through the Daishonin's Buddhism.
Likewise, Toda Sensei and Ikeda Sensei, by engaging and empowering accomplished the 750,000 households of shakubuku in December 1957.
By engaging world leaders and scholars, Sensei empowered many like Dr Lawrence Carter, who took Sensei, a Buddhist, as his mentor, just like his mentor, Dr Martin Luther King Jr, taking Gandhi, a Hindu, as his mentor.
And, through Sensei's efforts of engaging and empowering those he met, we now have a Soka network of good solidarity throughout the whole world in 192 countries and territories!
So, let us carry on engaging and empowering those around us!

.....

活在“未来”的是“青年”！

2011-07-12T18:00:00.004+08:00

[昨晚7月11日，出席了KL552 Sungai Long D2G2的座谈会，想跟大家分享以下的几点！]

1. 7.11男子部结成之日

1951年的今天，户田先生说道：“集合在这里的你们（180个）当中，必定会有下一任创价学会会长出现！我衷心地向他祝贺！”

2. 7.19女子部结成之日

1951年当天，户田先生说，由这一天开始，创价学会的女子部，将带领所有的女性，不再为过去的宿命而哭泣！

3. 烦恼！

释尊为退治八万四千的烦恼，而说八万四千法臧！
八万四千的烦恼，当然不是实数，而是意味著很多很多的烦恼！
生为人，就一定有烦恼，而每一个人，都有不同的烦恼！
关键就在于怎样去跨越、怎样去转换！
“烦恼即菩提”之义的关键，就在于“即”字，“即”为“南无妙法莲华经”！

4. 境智行位！

境：以“所缘之境”的南无妙法莲华经之御本尊，为我们绝对之境，而去唱题、祈求！
智：之后，发挥我们“随缘真如”的佛智慧、法华经智慧！
行：之后，作出恰当的行动！
位：在恰当的场合、场所！

5. 胜败！

池田先生说：“战胜则会涌现欢喜、累积福运。”
那战败呢？是否要悲哀呢？
不，我们应“化败为胜”，就如户田先生所说：“化‘失败之果’为‘胜利之因’！”
这就是“因果一念”、“本因妙”的佛法了！

6. 青年！

活在“未来”的是“青年”！
活在“现在”的是“中年”！
活在“过去”的是“老年”！

与大家共勉之！

August 2011 Discussion Meeting Gosho Study!

2011-07-12T13:57:00.001+08:00

1. Theme for Discussion Meeting:

True Victors Are Those who Never Give Up!
Gosho: Wu-lung and I-lung, WND-I-1099.
Reference: Flow 507, pp. 4-6.

2. Gosho Passage

With regard to the Lotus Sutra, when one’s hand takes it up, that hand immediately attains Buddhahood, and when one’s mouth chants it, that mouth is itself a Buddha, as, for example, the moon is reflected in the water the moment it appears from behind the eastern mountains, or as a sound and its echo arise simultaneously. It is for this reason that the sutra states, “If there are those who hear the Law, then not a one will fail to attain Buddhahood.” This passage means that, if there are a hundred or a thousand people who uphold this sutra, without a single exception all one hundred or one thousand of them will become Buddhas.

3. Background

Written at Minobu in 11th month of 3rd year of Koan (1280) to lay nun Ueno, mother of Nanjo Tokimitsu, disciple of Suruga Province (presently, central part of Shizuoka Prefecture).
Daishonin was 59 years old when he sent this letter acknowledging offerings she made to commemorate the anniversary of the death of her father, the lay priest Matsuno Rokuro Saemon.

4. Summary

At the very beginning, Daishonin teaches significance of Lotus Sutra using simile of the lotus bearing flower and fruit simultaneously.
The benefit of all sutras other than the Lotus Sutra is uncertain, because they teach that one must first make good causes (Buddha cause) before one can become a Buddha (Buddha effect) at some later time.
In contrast, the Lotus Sutra is the doctrine of “attaining Buddhahood in one’s present form,” revealing that the whole body of a common mortal is itself the entity of the Buddha.
It expounds that those who uphold the Mystic Law, without a single exception, are certain to attain Buddhahood.
Citing the story of Wu-lung (father) and I-lung (son) which depicts true filial piety and attainment of Buddhahood of both father and son together expounded in the Lotus Sutra, Daishonin assures the lay nun that sincere faith in the Lotus Sutra is the highest ever memorial service for her late father.

5. Main Points for Study

Strong faith in the Mystic Law: Key to opening up unshakeable happiness!
When one deeply believe and embrace the Lotus Sutra, the quintessence of which is the Gohonzon of Nam-myoho-renge-kyo, the path towards happiness will instantly open up!
“When one’s hand takes it up, that hand immediately attains Buddhahood, and when one’s mouth chants it, that mouth is itself a Buddha,” teaches: when one believe and uphold the Gohonzon, chanting the daimoku him/herself as well as teaching and propagating this to others, he is indeed a Buddha!
A Buddha is not some existence above our imagination, coming from afar to save the people.
The Buddha is one single human being who tenaciously stands up and faces real hardships and strives for the happiness of him/herself as well as others.
The ichinen and action of our faith will become the workings of the Buddha and will be manifested majestically on our very self and in our daily living.
This, the Daishonin teaches as “the moon being reflected in the water the moment it appears in the sky,” and “a sound and its echo arising simultaneously.”
Just as Daishonin teaches, “… a lantern lighting up a place that has been dark for a hundred, a thousand, or ten thousand years [WND-I-923],” the transformation of the heart is momentous.
No matter how deep the darkness of our heart, the very moment we chant the daimoku, we are able to open up and reveal our life-state of Buddhahood and shine forth the light of hope.
The sutra passage in Expedient Means chapter declares, “If there are those who hear the Law, then not a one will fail to attain Buddhahood.”
“Uphold” of “those who uphold this sutra” signifies those who will never give up no matter what and chant the daimoku through and through.
Overcoming our weaker self and establishing the life-state of absolute happiness, such struggle is indeed the essence of victory for our human revolution.
Ikeda Sensei once said that when a person is faced with defeat, up against the wall, or fall sick, he will become weak. However, it is at such time that he must advance even strongly. “I must definitely win the next time!” “I must definitely become healthy and live through and through!” When he can have such strong resolve, then he is already victorious!
No matter how adverse the situation, let us all base everything on our faith and the chanting of daimoku, while manifesting the power of the Mystic Law in our very own self, establish a life of victory!

.....

2011年8月座谈会御书学习！

2011-07-12T12:49:00.004+08:00

1. 座谈会主题：

不放弃的人就是真正的胜利者！
御书：《复上野女居士书其二》，御书1667页。
參考：《流》 507 期 30-32頁。

2. 御文：

法华经说，手执，手即成佛；口唱，其口即佛。譬天月出于东山，即时水中浮现有影；又如音与响之同时也。故、经云：“若有闻法者，无一不成佛”。文意是谓，持此经之人，百人即百人，千人即千人，无有一人阙遗，皆得成佛也。

3. 白话文

所谓的法华经却是，拿在手上，那只手就成佛；唱在嘴里，那张嘴就作佛。好比天上的月亮，从东边的山顶出现的同时，月影也浮现在水面上一样；又像音和响同时发出一样。因此，法华经才会说：“若是有听闻妙法的人，没有一人不能成佛”。这句经文的意思是说，受持这部法华经的人，一百人就有一百人，一千人就有一千人，没有一人遗漏，都可以成佛。
《日莲大圣人白话御书》第1册510页）

4. 背景

1280年11月，59岁，从身延寄给骏河国（日本静冈县中部一带）门下南条时光的母亲上野女居士。
回应上野女居士在其亡父（松野六郎左卫门居士）忌日供养一事的回信。

5. 大意

一开始，大圣人叙述法华经以开花同时结果的莲花为譬喻的意义。
《法华经》以外诸经的教义，都是说先积善根（佛因）后才能成佛（佛果），而且是“ 不定”（不确定性），不知何时才能成佛。
《法华经》则明示“即身成佛”法门，指出“凡夫之身”即“佛的当体”，受持妙法者，无一例外，必能成佛。
引用依法华经达成真实孝养与父子一体成佛的乌龙（父）与遗龙（子）故事鼓励她，信心的真心就是对亡父最高的追善。

6. 内容重点

对妙法持有强盛的信心，正是打开坚不可摧之幸福的关键！
只要深深信持法华经肝要之南无妙法莲华经的御本尊，就能直接开启迈向幸福之道！
“ 手执，手即成佛，口唱，其口即佛”的御文教示：“不只自己信受御本尊、唱题，也教导别人，如此弘扬妙法的人就是佛。”
“佛”并非是自遥远地方来救济人们，想象中的存在，而是坚强面对现实的苦难，为自他彼此的幸福奋战的“人”。
我们自身信心的一念与行动，会化为佛的作用，俨然发挥在自己身上、生活上。
大圣人用“ 天上的月亮与映在水面上的月亮”“音与响”同时出现，来譬喻此事。
如御文：“如百千万年之暗室，入一灯即明”（御书1478页）所示，“心的变革”是瞬间的。
心的黑暗再深不可测，只要我们唱题的瞬间，就能打开佛界，产生希望的光明。
大圣人引用《方便品》经文，断言：“信受法华经者，没有一个人不能成佛。”
“持此经之人”的“持”，就是不管如何都能贯彻唱题，绝不放弃的意思。
超越软弱的自己，建立绝对的幸福境涯，这个奋战正是人间革命的胜利要谛。
池田先生：“人在遇到失败、碰壁、生病时，往往会变得软弱，但是此时更要坚强前进才是。当自己能够坚强地立下决意：'下次，一定要展现胜利！''一定要健康起来，坚强地活到底！’时，就已经是胜利了。 ”
让我们不管遇到任何逆境，都要以信心与唱题为根本，在自己身上展现妙法的功力，建构胜利的人生吧！

.....

Kumarajiva: "If ... my tongue is consumed by the flames, then you may discard all the sutras that I have translated.”

2011-07-06T14:38:00.002+08:00

The Selection of the Time reads ...

Question:

How do you know that the translators other than Kumarajiva made errors?
Do you mean not only to destroy the Zen, Nembutsu, True Word, and the others of the seven major schools, but to discredit all the works of the translators that have been introduced to China and Japan?

Answer:

This is a highly confidential matter, and I should discuss it in detail only when I am face to face with the inquirer.
However, I will make a few comments here.
Kumarajiva himself said:
“When I examine the various sutras in use in China, I find that all of them differ from the Sanskrit originals. How can I make people understand this? I have only one great wish. My body is unclean, for I have taken a wife. But my tongue alone is pure and could never speak false words concerning the teachings of Buddhism. After I die, make certain that I am cremated. If at that time my tongue is consumed by the flames, then you may discard all the sutras that I have translated.”
Such were the words that he spoke again and again from his lecture platform.
As a result, everyone from the ruler on down to the common people hoped they would not die before Kumarajiva [so that they might see what happened].

Eventually Kumarajiva died and was cremated, and his impure body was completely reduced to ashes.
Only his tongue remained, resting atop a blue lotus that had sprung up in the midst of the flames.
It sent out shining rays of five-colored light that made the night as bright as day and in the daytime outshone the rays of the sun.
This, then, is why the sutras translated by all the other scholars came to be held in little esteem, while those translated by Kumarajiva, particularly his translation of the Lotus Sutra, spread rapidly throughout China.

[Writings of Nichiren Daishonin, Vol. I, p. 555]

学习大圣人御书的真正精神！

2011-07-03T00:18:00.001+08:00

问：
一直以来，只有在“御书教学会”才有讲解背景大意，“座谈会”时是不需讲背景大意的，那现在担当座谈会时是否要先讲背景大意，然后才进入内容重点？

答：

学习御书时，不论是“御书教学会”还是“座谈会”，都必须带入背景大意，这样才能带出御书里，不论是一文、一句、一节、一段、一篇的教导内容和精神！

这才是学习大圣人御书的真正精神！

.....

灵山虚空的好汉！奋起吧！

2011-07-02T17:13:00.002+08:00

[星期四，出席了 KL R5H4壮年部 8.24 体验大会]

1. 主题：奋起吧！壮年部的好汉！

梁山水泊有好汉，但，我们壮年部的好汉，是广宣流布的好汉！
灵山虚空好汉，就是地涌战士的好汉！
比起梁山水泊的好汉，灵山虚空好汉的我们，是永远胜利的！

2. 题目的不可思议！

鸠摩罗什，将《法华经》题目的梵文“SAD-DHARMA（正法）”汉译为“妙法”，意味著“南无妙法莲华经”的不可思议！
苏先生和梁先生两位的体验现证，双双都证明了“南无妙法莲华经”的不可思议！
通过这不可思议的题目，苏先生谈到太太的宿命转换，梁先生谈到女儿的怪病的痊愈！
两位都谈到这题目的伟大，使一家得到和乐，全家得到幸福！
“南无妙法莲华经”这题目，就是五世纪的鸠摩罗什，将梵文原典的“SAD-DHARMA（正法） PUNDARIKA（白莲华） SUTRA（经）”汉译为“妙法莲华经”！
而，13世纪的大圣人，以日本当时的汉语吴音，冠上梵文“NAM（归命）”，将“南无妙法莲华经”这题目，读为“NAM MYOHO RENGE KYO”！
所以说，“南无妙法莲华经”这题目，是所有三世十方诸佛成佛的根源之法！
释尊也是、多宝如来也是、所有三世十方的诸佛，都是以这根源之法“南无妙法莲华经”，而成佛的！

3. 阿弥陀佛的信仰

一个壮年部问到，释尊是不是唱阿弥陀佛，而成佛的？
差矣！释尊也是以《法华经》这根源之法的“南无妙法莲华经”，而成佛的！
释尊在说法五十年里，42年未显真实，最后8年，才说出自己出世本怀的《法华经》！
阿弥陀佛的信仰，是由北魏（386年～534年）的曇鸞（476年－542年）开创的净土宗而开始。
依经为“淨土三部經”，即《佛說阿彌陀經》、《觀無量壽佛經》和《無量壽經》。
这些经典，都是权大乘经典，只是说出成佛的部分观！
打个比喻，如五个盲人摸象，所摸到的只是整只象的一部分！
只有释尊在最后8年所说的《法华经》，才是“众生皆得作佛”的最高经典！

与大家共勉之！

一念三千等！

2011-06-30T15:33:00.001+08:00

[星期一，参加了KL552的考试学习会，分享以下些心得！]

一念三千：

一念：一瞬的生命！
三千（3000）：十界互具（100法界） x 十如是（10） x 三世间（3）！
十界互具：地狱界也具有十界的生命，佛界也具有十界的生命！
十如是：相、性、体、力、作、因、缘、果、报、本末究竟等（九如是具有同一性）！
三世间：五阴（自己）、众生（社会）、国土（环境）！

十界互具的御本尊：

虚空会仪式（见宝塔品第11至嘱累品第22）来图现！
户田先生：灵山一会，俨然未散！
“观心”的御本尊： “信心”的御本尊！
“信心”： “确信”御本尊的“心”！

烦恼即菩提、生死即涅槃：

九界即佛界！
“即”字为“南无妙法莲华经”！
以“南无妙法莲华经”的一念，来化“烦恼”为“菩提”、“生死”为“涅槃”！

因果俱时：

因果异时：有因才有果，前因后果，善因乐果、恶因苦果！
因果俱时：因果同时具足、即身成佛！
因果一念之宗：一念里，化“失败之果”为“胜利之因”！

依正不二：

正报：一念！我们每一瞬间生命的一念！
依报：三千！社会、环境！
一念三千：我们生命的“一念”，来左右“三千”法界的社会、环境！
三千一念：我们的周遭和环境的“三千”法界，来左右我们的“一念”！
“立正安国”： “立正”（正报），“安国”（依报）！
“安国”的“国” 为“三世间”，五阴（安自己）、众生（安社会）、国土（安环境）！
“立正”： “人间革命”！
“安国”： “全人类的宿命转换”！

色心不二：

色法：物质、肉体的作用，唯物论！
心法：心的作用，唯心论！
相是色，性是心，体、力、作、缘是色心，因果是心，报是色！

境智冥合：

境：所缘之“境”，御本尊！
智：我们的“信心”，“以信代慧”！
境智冥合：我们的生命，涌现出佛的智慧、法华经的智慧！

草木成佛：

非情（一草一木，一石一尘，也各具佛性）的成佛！
一草一木，一石一尘，也各具佛性！
不改本位之成佛！木画二像之成佛！

与大家共勉之！

五重相对！

2011-06-30T13:28:00.001+08:00

[星期一，参加了KL552的考试学习会，分享以下些心得！]

一重、内外相对：

“内”道、“外”道的相对！
内道：生命内求道。佛性存在于我们生命之内！
外道：生命之外求道。儒教、道教等寻求生命之外的超越人的神灵存在！

二重、大小相对：

“大”乘教、“小”乘教的相对！
大乘：大我，自他共幸福！
小乘：小我，自己幸福，二乘自己的成佛！

三重、权实相对：

“实”大乘教、“权”大乘教的相对！
实大乘：法华经，随自意，整体观！
权大乘：法华经以外的大乘经（华严经、阿弥陀经、大日经等），随他意，部分观！

四重、本迹相对：

“本”门、“迹” 门的相对！
本门：后十四品，15至28品，久远实成！
迹门：前十四品，1至14品，始成正觉！

五重、种脱相对：

“种”益、“脱”益的相对！
种益：下种，本因妙，成佛的本因！
脱益：熟脱，本果妙，成佛的本果！

与大家共勉之！

法华初心成佛抄！

2011-06-20T17:06:00.006+08:00

1277年9月 56岁作御书582页

7月份御书学习　《流505期》

背景与大意

1. 背景：

大圣人56岁，1277年9月，从身延写给住于骏河国冈宫（现在的静冈县沼津市）的妙法女居士。
妙法女居士的丈夫和兄长虽然早逝，她仍贯彻纯真的信心。
有关妙法女居士的生平不详。

2. 大意：

题号“法华”，是指法华经肝心的“南无妙法莲华经”；“初心”是指“初发信心立志于佛道”之意。
以问答形式，阐明诸宗的正邪及“南无妙法莲华经”才是末法应弘通的大法，说出在末法初发心的人能够成佛的法理。
最后明示，唱奉南无妙法莲华经者，必能唤醒己心佛性，此乃成佛原理，并力劝奋起强盛信心，勤励唱题。

内容重点

1. 呼显一切众生的佛性！

此段，教示“唱题”可获得伟大功德。
为何“题目”具有伟大功德？
大圣人教示：“夫妙法莲华经者，是我等众生之佛性，与梵王、帝释等之佛性，与舍利弗、目连等之佛性，与文殊、弥勒等之佛性，与三世诸佛所悟妙法为一体不二之理，而名之为妙法莲华经者也。 ”（御书582页）
九界众生的佛性与所有佛陀所悟得的“妙法”是一体不二，此究极的法理名为“妙法莲华经”。
将此法理命名为“南无妙法莲华经”的是佛。
佛以其悟得贯穿宇宙根本之法、此甚深无量的智慧，为了末法的众生，将妙法加以命名。
末法众生虽不见自身的佛性，也未悟得妙法，但佛仍将法理“命名”，是为了劝导众生，虽不见自身佛性也未悟得，但其严然存在，要相信妙法才是。
能够“相信”，是因我们本身具有佛性。
诚如御书教示：“末代凡夫，生而得信法华经，乃人界具足佛界故也。”（御书259页）
接着教示，只要以“南无妙法莲华经”这“唯一音声”，就能唤显一切众生的佛性。从“唤显佛性”这点，可以了解大圣人佛法的伟大。
大圣人佛法，并非教示要消灭烦恼，才能显现佛性，而是以一声题目，就能呼唤出生命内在的佛性，而能驾驭烦恼。
因此，大圣人的佛法无需修行消灭烦恼的苦行。
要视烦恼为让我们心生唱题念头的助力，这是信奉大圣人佛法应有的信心姿态。
若能将烦恼和愿望，转变“成南无妙法莲华经”的祈求，自然可以化解烦恼，还会显现超乎自己期望的大功德。
“唯一音声”，是指唱念“南无妙法莲华经”，正是与佛界共鸣的唯一道路。
“南无妙法莲华经”具有伟大的佛力与法力，只要唱念一声就能唤显佛性。
除了题目以外，没有任何可以显现久远大生命力之法。
只要唱念题目，我们每天都是久远元初，每天全身都能充满久远元初清净的大生命，每天都是久远元初这“生命的原点”崭新的出发。

2. 誓愿广布的题目唤起诸天守护！

说示，藉由唱题能获得诸天守护。
“我己心之妙法莲华经”，总括是指一切众生己心的佛性，但大圣人将其自身己心的佛界图显为御本尊，因此，“崇奉我己心之妙法莲华经为本尊”是指以“御本尊”为根本唱题。
“呼唤显出”是指自身的佛性与一切众生的佛性交流、与宇宙的佛界共鸣。
大圣人以浅显易懂的譬喻来说明，只要笼中的鸟鸣叫，空中飞翔的鸟受到呼唤就会聚集前来，而空中飞翔的鸟聚集前来，笼中的鸟就会想飞出去。
“笼中鸟”是指自身的佛性，“空中飞鸟”是指一切众生的佛性、宇宙的佛界。
当我们确信妙法、唱念题目时，就有如鸟儿的鸣声能与其他飞鸟产生共鸣般，生命中的佛性能够涌现，使我们有力量往善的方向、幸福的方向前进。
不仅如此，诚如：“梵王、帝释之佛性受唤而守护我等。”周围的大梵天王、帝释天王等诸天善神与佛、菩萨的佛性也会受唤而显现出来，欢喜守护法华经行者。
以唱题为根本的人，一定会使诸天善神的佛性显现，因而受到守护，被伟大的功德包围。
池田先生：“唱题的人是胜利者，唱题目到底的人，诸天会接连前来集结，引导我们向幸福的方向前进。没有任何事物能胜过题目。”
“透过诚实的对话，打动结缘者的心，唤起对方的佛性，我至今仍持续不变。认真祈求，勇敢地对话，就是使万人胸中涌现地涌生命的要谛。为此，首先要朗朗地唱念题目，于自己胸中奋起地涌的大生命力。 ”（《御书与师弟》）
要以誓愿广布的题目，唤起诸天的守护，超越宿命的风暴，如此就能获得如御书所云：“是欢喜中之大欢喜”（御书824页）的境涯！

3. 妙法乃三世诸佛成佛的大法！

透过唱念“南无妙法莲华经”显现自身的佛性，不仅凡夫如此，三世诸佛也同样是唱诵这句题目而得成佛。
不论是佛或九界的众生，都是藉由修行“南无妙法莲华经”而成佛。
“须善能体得此等趣旨，成佛之道，在于破弃我慢偏执之心，唱奉南无妙法莲华经也。”教示，信持妙法不可有我慢偏执之心，而是要单纯地确信御本尊、唱念题目才是。
“我慢”是指“自以为是”的“慢心”，轻视、不听从别人的意见。 “偏执”则是指执着于偏颇的想法。
“南无妙法莲华经”是使一切众生成佛的法，虽然大圣人如此教导，但有人以其个人经验无法相信这个道理，而执着于自己的想法，即使口唱妙法，还是往他处去寻找解决问题的力量，这就是我慢偏执。
工作上也是一样，有人会认为只要透过自己的经验、能力，认真.命工作即可，但从某种角度来看，这也是一种偏执。工作上，当然要全力以赴，但凡事以祈求为根本去挑战，打开逆境，这才是真正的信心姿态。
唱念妙法，自身内将会涌现伟大的佛之生命。此乃唯一幸福之路。千万不要坚持自己渺小的执着，要排除傲慢之心。
《御书的世界》：“南无妙法莲华经的'下种'，可说是最高的鼓励，能唤醒人们沉睡于生命深处的勇气和希望，使其发挥无穷的潜力。这股无穷的潜力，也就是'佛性'。人之所以尊贵，是因为拥有至尊的佛性.无穷的勇气、希望与智慧的泉源。在现实生活中，将这佛性化为勇气、希望和智慧，堂堂阔步在正义和幸福大道上，才能使人性的尊严散发光辉。这就是佛法的人本主义。 ”

結語

1. 以“南无妙法莲华经”这“唯一音声”，唤显一切众生的佛性！

2. 只要唱念题目，我们每天都是久远元初，每天全身都能充满久远元初清净的大生命，每天都是久远元初这“生命的原点”崭新的出发！

3. 以誓愿广布的题目，唤起诸天的守护，超越宿命的风暴，获得“欢喜中之大欢喜”的境涯！

4. 以大圣人教示为根本，日日高唱勇猛精进的题目，涌现佛性，在使命大道上勇猛跃进、获取胜利！

参考资料：

《流505期》，32页~37页。

Buddhist Study Is for the Purpose of Taking Practical Action!

2011-06-14T13:05:00.000+08:00

Toda Sensei's guidance reads ...

Study thoroughly and gain a solid grasp of the Daishonin’s teachings.
Discussions such as whether there was one historical figure named Nakatsukasa Saburo Saemon-no-jo (Shijo Kingo) or two make no difference to my life.
What matters to me is how Shijo Kingo practiced faith, how the Daishonin instructed him and fought for kosen-rufu.
My study of Buddhism is for the purpose of taking practical action.

[Nationwide Executive Conference, August 1, 2006, SGI Newsletter 6977]

Promising the Happiness of All Women!

2011-06-14T12:45:00.000+08:00

Sensei's guidance reads ...

First Soka Gakkai president Tsunesaburo Makiguchi underlined the following passage in his Gosho:

"Though this mandala [the Gohonzon] has but five or seven characters, it is the teacher of all Buddhas throughout the three existences and the seal that guarantees the enlightenment of all women." (WND-I-414).

This passage indicates that all women are promised and guaranteed enlightenment through faith in the Gohonzon.

In the same letter, Nichiren Daishonin states:

"A woman who takes this efficacious medicine will be surrounded and protected by these four great bodhisattvas [the leaders of the Bodhisattvas of the Earth] at all times. When she rises to her feet, so too will the bodhisattvas, and when she walks along the road, they will also do the same. She and they will be as inseparable as a body and its shadow, as fish and water, as a voice and its echo, or as the moon and its light." (WND, 415)

Women who dedicate their lives to kosen-rufu will always be thoroughly protected, wherever they are and no matter what their circumstances.
This is the Daishonin’s solid promise.
The attainment of shining, supreme happiness by all members of the women’s and young women’s divisions is proof of the Gohonzon’s beneficial power.

[Tokyo No. 2 Area Executive Conference, June 4, 2006, SGI Newsletter 6981]

The Future Depends upon Women!

2011-06-14T12:37:00.000+08:00

Sensei's guidance reads ...

The future depends upon women.
The future of the family, the nation, and kosen-rufu are all up to women.
Where women are vibrantly active and shining with happiness, there is growth and development.
I hope the Soka Gakkai will continue to advance cheerfully and without restraint, while deeply respecting women.

The great Indian poet Rabindranath Tagore (1861–1941) writes that many women inherently possess religious faith and they constantly convey the importance of faith to men, even if the latter pay them no heed.
He also asserts that this ceaseless, underlying wish on the part of women has sufficient power to cause men to want to improve themselves.
Women possess immense power to lead men toward the correct path of faith.
Herein, too, lies the hope for peace.
The Indian poet was able to discern the superb spiritual strength of women.

[Tokyo No. 2 Area Executive Conference, June 4, 2006, SGI Newsletter 6981]

Not Advancing Is Regressing!

2011-06-14T11:51:00.000+08:00

Sensei's guidance reads ...

The great Indian educator and poet Rabindranath Tagore (1861–1941) wrote:
“Just as health is a condition of man’s whole body, so is religion his whole nature.”
These words resound with the poet’s profound convictions.

Tagore’s compatriot Mahatma Gandhi (1869–1948) declared:
“Constant development is the law of life.”
Gandhi also said:
“My mind, I hope, is ever growing, ever moving forward.”

Buddhism, too, teaches that not advancing is regressing.

My mentor Josei Toda, the second president of the Soka Gakkai, sternly said:
“Don’t allow the organization to grow stale. We mustn’t let it become the kind of bureaucratic organization in which leaders rise in the ranks automatically, or think everything is fine so long as they make no slipups.”
He also said:
“The Soka Gakkai is a living entity that keeps on developing vibrantly each day, without pause.”

[Tokyo No. 2 Area Executive Conference, June 4, 2006, SGI Newsletter 6980]

Every Member a President, Every Member a Foot Soldier!

2011-06-14T11:36:00.000+08:00

Sensei's guidance reads...

Buddhism is a realm of “many in body, one in mind,” in which all are equal. There is no hierarchy in faith. Titles such as president or general director indicate nothing more than administrative positions related to the operation of our organization.

Every member advancing with the awareness and pride of being a president of the Soka Gakkai, every member striving as a foot soldier for kosen-rufu –– this is the eternal spirit of the Soka Gakkai.

[1st Soka Gakkai Headquarters Leaders Meeting, November 10, 2006, SGI Newsletter 7032]

吴音，不是大圣人所发明 ...

2011-06-13T12:04:00.003+08:00

有位妇人部问：
Nam myo ho ren ge kyo 是不是日莲大圣人发明要用汉语吴音来念的？为什么不用其他语言来念？而要用汉语吴音来念？

答：

吴音，不是大圣人所发明...

吴音（日语：呉音）是日本汉字音（音读）的一种，指奈良时代由遣隋使、遣唐使和留学僧从长安学习到汉音并将其带回国之前已在日本使用的汉字音。
吴音与汉音一样主要传承了中古汉语的特征。

一般认为吴音在南北朝时代（西元五至六世纪）从南朝直接传入日本。
吴音是当时中国的汉语标准语，晋朝衣冠南渡以后，作为官方标准语音的中原洛阳雅音南传江南，在京城演变为金陵雅音，即称吴音，此吴音不同于东晋以前吴地更古的汉语吴方言。
有说吴音是从南方六朝经由朝鲜半岛辗转而入，但支持此说法的史料并不充足，而且中国南方和日本通过东海往来更方便。

六朝时佛教开始盛行，故吴音多使用于佛教用语与律令纪（古代的法律与政令纪）用语，在汉音导入后也没有消失，直至现代仍用汉音一并使用。
另外「古事记」的万叶假名多使用吴音。

请参阅：
1. “梵汉共时，云南无妙法莲花经也！”
2. 维基百科：吳音

Sunday June 12, 2011 KL All Leaders Meeting: July 2011 Discussion Meeting Gosho Study!

2011-06-12T13:35:00.002+08:00

1. Theme for Discussion Meeting :

Gaining Victory Will Open Up Everything!
Gosho: Reply to Yasaburo, WND-I-829.

2. Reading aloud the gosho passage!

You must simply make up your mind. Look at the world this year as a mirror. The reason that you have survived until now when so many have died was so that you would meet with this affair. This is where you will cross the Uji River. This is where you will ford the Seta. This will determine whether you win honor or disgrace your name.

3. Background

This letter was written by the Daishonin in the eighth month of the third year of Kenji (1277) to his disciple Yasaburo, instructing him on how to face the upcoming debate.
Details about Yasaburo are not very clear, however it can be inferred from this gosho that he possessed the Buddhist knowledge and faith for a religious debate with a priest of the Pure Land school, and also the social position of one who had fiefs
.At that time, the Daishonin’s disciples in various areas were facing serious persecutions because of their faith. In order to protect his disciples, the Daishonin wrote on behalf of Shijo Kingo and Inaba-bo Nichiei, respectively, The Letter of Petition from Yorimoto and Letter to Shimoyama. Yasaburo was also in such a situation as possibly losing his fiefs in facing the religious debate with a priest of the Pure Land school.

4. Summary

In this gosho, the Daishonin asserts that because the people of Japan tended increasingly to slight Shakyamuni Buddha who possesses the three virtues of sovereign, teacher, and parent, and worship Amida Buddha who possesses not even a single virtue, great disasters such as famine and epidemics are occurring.
Moreover, instead of repaying gratitude to the Daishonin who speaks out this truth, the people of Japan exiled and nearly beheaded the Daishonin. This can only be said to be cognitive distortion.
The Daishonin instructs Yasaburo to explain all these at the place of religious debate. He further teaches that Yasaburo has survived until then is because of this religious debate, and no matter what hardships there may be, he must carry through his faith until the very end.

5. Main Points for Study

In life as well as in kosen-rufu, there exists the key to determine the victory or defeat of our fate or destiny.
However, when one is faced with the severe trial of choosing between life and death, various hesitations such as cowardice, indecision and attachment tend to arise. The most important of all is to make such resolve as “I must definitely win!” And then, to give it our all, taking action with such thought in mind that, “For the sake of victory, I will do whatever I can, to my very utmost!”
To his disciple Yasaburo who is facing a religious debate, the Daishonin teaches, “You must be firmly resolved!” If there is any hesitation, the power that should come out will not well forth. If we are going to battle the same, decisively cut off any hesitation and daringly attack the enemy!
Speaking of the year this gosho was written, the third year of Kenji (1277), it was a year when epidemics were widespread all over Japan. There was also the anxiety of the impending Mongol invasion and the social situation was uproarious. A lot of people were miserably dying. And, even if Yasaburo was one of these dying people, it would not be a surprise at all.
The Daishonin prompts Yasaburo to have such awareness that, “The reason that you have survived until now when so many have died was so that you would meet with this affair [of religious debate].”
We are born into this world because we have vowed to do kosen-rufu to save all the people of the Latter Day of the Law. To challenge and win in determining such fate or destiny of ours is none other than the once in a lifetime opportunity for us to fulfill our own vow.
The Uji River and Seta were both strategic points of defence for Kyoto. Whether or not one succeeded in crossing the Uji River determined one’s troops’ victory or defeat.
At such strategic point of victory or defeat, if we battle and win, then our own life-state as well as the future of kosen-rufu will open up boundlessly. The names of those who fought will also shine brilliantly and eternally in the history of kosen-rufu.
Ikeda Sensei: “Buddhism is a struggle to win. So is life. Defeat is sad. If we triumph, our lives will brim with joy and we will accumulate good fortune and benefit. The times, too, will move in a positive direction. Victory gives rise to confidence. And that confidence gives rise to further victories. Let us surmount all difficulties and obstacles and advance with a sense of exhilaration.”
Let us all play a thrilling, victorious drama on our own stage of mission!

6. Reference

Flow 503, pp. 5-7.

.....

2011年6月12日（日）KL全体干部会：2011年7月座谈会御书学习！

2011-06-12T12:54:00.002+08:00

1. 座谈会主题:

获胜就能打开一切！
御书：《复弥三郎书》，御书1527页。

2. 朗读御文

但唯决意耳！请以今年之世间为镜，死者不知若干，汝迄今犹得存生，非为欲遇此事乎？此正是渡宇治川之时，此正是渡势多之所。扬其名欤、污其名欤！

3. 白话文

要好好下定决心！请看看今年的世间情况，在多人死去的当中，仍能存活到现在，为的就是要遇到这种事。这正是横渡宇治川的战场，也是跨越濑田川的战场。是名声远扬、还是污损声名，人生在此决定！（《日莲大圣人白话御书》第1册）

4. 背景

本抄是1277年8月，大圣人写给弟子弥三郎的书信，教导他面临法论时应有的心理准备。
关于弥三郎，详情不明，但从内容推断，弥三郎应具备与念佛僧法论的信心与教学程度，并拥有领地。
当时，各地弟子因信仰而遭受严酷的迫害，大圣人为守护弟子，代四条金吾执笔《赖基陈状》，为因幡法师日永书写《复下山书》。弥三郎也是在觉悟可能失去领地的情况下，面对与念佛僧的法论。

5. 大意

大圣人在本抄指出，日本各地人们，将“主师亲”王（三，植错字）德具备的释迦佛摆在一旁，而信仰一德也不具的阿弥陀佛，才会招来饥荒、疫病等大苦难。
而，大家对说出这事实的大圣人，理应知恩报恩才是，却将之处以流罪、死罪，这只能说是本未（末，植错字）倒置。
指示弥三郎在法论现场如上叙述。进而教示，弥三郎能存活到今天，就是为了这场法论，不论发生任何苦难，都要贯彻信心到底。

6. 内容重点

无论在人生或广宣流布上，都有决定其命运的胜负关键。
但，当人面对一决生死的严峻胜负之际，往往会出现胆怯、畏缩、执着等心态，而迟疑不前。最重要的是，首先要下定决心：“绝对要获胜！”然后全力以赴、采取行动：“为了胜利，能做的，全部做到！”
大圣人教导即将面对法论的弟子弥三郎：“但唯决意耳！”意指，只要稍有迟疑，理当使出的力量也会使不出来。同样上战场，就应斩断迷惑，大胆攻入敌方。
书写本抄的1277年，可说是日本国内疫病大流行的一年。加上人民对蒙古来袭深感不安，社会一片骚乱，很多人惨死，弥三郎就算是其中一人也不足为奇。
大圣人敦促弥三郎须有所觉悟：“在多人死去的当中，仍能存活到现在，为的就是要遇到此法论。”
我们会出生在这世上，是由于曾经誓愿广宣流布，救济末法一切众生。挑战决定命运的胜负一战，正是完成自身誓愿千载难逢的机会。
“宇治川”和“势多”都是防卫京都的要塞，能否横渡过去，决定攻打京城的胜败。
在这决胜负之处战胜，自身的境涯、广布的前途，都能大大开启，奋战者的名字也会留在广布史上，永垂不朽。
池田先生：“佛法论胜负，人生也是论胜负。战败是可悲的，战胜则会涌现欢喜、累积福运。时代也会往好的方向发展。胜利会让人产生自信，自信会唤来更进一步的胜利。愿大家能够超越一切困难与障碍，痛快地前进。”
让我们在各自的使命舞台，痛快地演出胜利剧吧！

7. 參考

《流》505期26-28頁。

Many in Body, One in Mind!

2011-06-11T20:27:00.000+08:00

The Daishonin's golden words read ...

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-I-618]

Perspective of “Life and Death of Myoho-renge-kyo”!

2011-06-07T15:21:00.000+08:00

Northern Region Student Kenshu 2011

(June 4, 2011, 10:30am-12:00pm, Perak Culture Centre)

1. Foreword

Buddhism is a teaching that fully and clearly elucidates the means for overcoming the sufferings of birth and death.
It is the Lotus Sutra—specifically the “Life Span” (16th) chapter—that clarifies the true nature of birth and death.
Further, it is Nichiren Daishonin who, by teaching the essence of the Lotus Sutra in the Latter Day of the Law, opened the way for all people to dispel the darkness of ignorance or illusion that is the basic cause of human suffering and attain eternal happiness over the three existences of past, present, and future.
Toda Sensei often remarked: “The ultimate problem that Buddhism must resolve is the problem of death.”
The great wisdom of Nichiren Daishonin’s Buddhism reveals the fundamental means for resolving the problems of both life and death and sets forth the path for elevating the life-state of humankind.

2. Life and Death Are Part of the Inherent Rhythm of the Mystic Law

The Gosho teaches that myo (mystic) represents death, and ho (law), life.
This means that the Mystic Law itself embodies the “two phases of life and death,” or life in its totality. Put another way, life and death are an inherent and integral part of the Mystic Law, the fundamental law of the universe. Indeed, they constitute its innate rhythm.
Based on the concept of dependent origination, Buddhism holds that all things exist together in mutual interdependence and that nothing exists in isolation. Living beings, phenomena, and their various causes and conditions arise, change, and disappear amid an infinite web of interconnectedness.
When we think about it, the fact that the universe is boundlessly interconnected and that the life and death of all individual beings are part of that is something truly wondrous and unfathomable. This is why the law of the universe is called the Mystic Law.
The Daishonin draws the distinction that myo (mystic) represents death and ho (law), life. Because ho indicates manifest phenomena, it corresponds to life that is manifested as individual living beings. Myo, on the other hand, meaning mysterious or inscrutable, corresponds to death, reflecting the fact that the vast universe into which all life fuses on death is difficult to fathom.
But the main point of this teaching is to show that the life and death of all living beings in the infinite tapestry of the universe are functions of the Mystic Law.

3. The Metaphor of the Ocean and Waves

The relationship between the Mystic Law and life and death could be described as being similar to a wave appearing on the surface of the ocean and then submerging back into the ocean again.
Needless to say, the ocean represents the Mystic Law, and the wave, an individual life or phenomenon. The pattern of waves arising from the ocean and then returning to it corresponds to the cycle of birth and death.
It must be noted, however, that individual lives, when they die, do not get swallowed up in the ocean of the Mystic Law and disappear in the same way that a casual observer may see ordinary waves disappearing into the ocean.
If we consider that there are various currents flowing through the ocean that are not visible from the surface, the difference between life and death could be said to be like that between waves appearing on the surface and the undulating currents within the ocean’s depths. The life essence of an individual is certainly not extinguished on death. Life and death are simply than the undulations of the Mystic Law itself.
Undulations within the ocean’s depths appear on the surface as waves and then submerge again into the ocean, once more becoming invisible undulations. In the same way, a wave of life that manifests on the surface of the ocean of the Mystic Law will on death merge once more with that ocean and continue its undulations even though these are not visible. Then, when conditions are right, that life essence will appear again as a new wave.

4. An Existence Originally Joyful, Pure, and Bright

The Daishonin teaches: “Living beings that pass through the two phases of life and death are the entities of the Ten Worlds” (WND, 216). This contains a very important point. The two aspects of life and death—comprising life in its totality—encompass the Ten Worlds. This means that all living beings of the Ten Worlds are entities of the Mystic Law that embodies these two phenomena. Or put another way, the phenomena of life and death, which are inherent in the Mystic Law, are the true substance of the lives of all beings of the Ten Worlds.
For example, let us look at people who are born into the lowest of the Ten Worlds, the world of Hell. Not only do they physically manifest the world of Hell (the physical manifestation corresponding to the aspect of life), but they also possess inside them the latent potential for the other nine worlds (the latent potential corresponding to the aspect of death). The two phenomena of life and death—representing life in its entirety, which is the Mystic Law—are the true substance of their beings.
This is the original and inherent nature of life and death. While filled with anxiety and confusion about the important questions of life and existence, human beings are racked by the sufferings of aging and death. This is because they fail to realize that their own existence is part of the cycle of “birth and death that has always been an innate part of life” (OTT, 174). But when we deeply realize this truth, we are liberated from the illusions and sufferings of birth and death.
Toda Sensei once spoke about the inherent nature of our life from time without beginning based on his profound awakening in prison, and described it as a state of life totally free of the illusions of birth and death:
“When we observe our existence, we find that [in the remote past of time without beginning] we lived with total freedom in a brilliant realm of purity and joy. We were all beautiful in spirit and of like mind. We who once dwelled in such a sparkling sphere have now all emerged together in this strife-filled 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? And how could we forget the vows we made together at the assembly where the Lotus Sutra was expounded? This saha world was also originally inhabited by friends who are all joyful and pure and bright and on good terms with one another. Isn’t it, therefore, most pitiful and sad that, having been forced to drink the poisons of greed, anger, and jealousy by proponents of the provisional Mahayana, Hinayana, and non-Buddhist teachings, we have become like deranged children and have all forgotten the remote past?”
Good friends, joyful, pure, and bright, dwelling together harmoniously in freedom, who pledged to strive for the happiness of both themselves and others—this describes our original selves of time without beginning, free of all illusion; this describes the realm of time without beginning.
To recover this original self, this realm of time without beginning, we each need to be aware that our own life is an entity of the Mystic Law.
And we have to realize that we ourselves possess the power to break free of the chain of causality that gives rise to illusion and leads to suffering.

5. The Law of the Lotus, the Law of Simultaneity of Cause and Effect

The Daishonin teaches: “Living beings that pass through the two phases of life and death are the entities of the Ten Worlds, or the entities of Myoho-renge-kyo” (WND, 216). In this passage, “entity of Myoho-renge-kyo” literally translates as the “lotus of the entity,” or the “embodied lotus” (Jpn. totai renge), and as such expresses our potential to regain the infinite power of the Mystic Law and restore our original self.
“Lotus,” or renge, is a metaphor for the simultaneity of cause and effect. With most plants, the flowers bloom first and then the seeds are formed. But with the lotus, the fruit and flowers appear together. If the flowers are likened to the cause and the fruit to the effect, then the lotus, which flowers and seeds at the same time, symbolizes how cause and effect are simultaneous in the Mystic Law.
All living being have the potential to manifest any of the Ten Worlds. But though it may be relatively easy to manifest the nine worlds, manifesting the highest world of Buddhahood is extremely difficult. Why is this?
On deeply pondering and pursuing this question, Shakyamuni Buddha elucidated the causality for revealing the world of Buddhahood. In other words, he clarified the strict law of cause and effect, or principle of causality, that influences and determines a person’s state of life in the here and now.
There are two levels to the principle of causality. The first is that of simple karmic retribution—that is, receiving reward or punishment in accord with one’s actions. This way of thinking teaches that making good causes leads to happiness, joy, and ease, while making bad causes leads to suffering, pain, and misery.
The second level goes beyond this former idea to reveal a still more fundamental principle of causality governing all life. Buddhism teaches that when we manifest the supreme world of Buddhahood that is inherent in our lives, we actualize the highest good and can thereby instantly establish a state of unshakable happiness. In other words, it is possible for us to bring forth the effect or fruit of enlightenment by revealing our innate Buddhahood or Buddha nature in our lives as living beings of the nine worlds who are bound by the causality of the three paths of earthly desires, karma, and suffering.
This deeper level of causality taught in Buddhism differs from ordinary temporal cause and effect, or “general causality.” At work here is the principle of simultaneity of cause and effect, which teaches that through a change in the depths of our own heart or mind, we can manifest our inherent Buddhahood in our lives immediately, right here and now.

6. The Entity of Myoho-renge-kyo Indicates Life’s Transformative Potential

The “embodied lotus” represents the principle that all living beings of the Ten Worlds are entities of the Mystic Law. It means that the lives of all living beings here and now are entities of the mutual possession of the Ten Worlds and have the potential to manifest the highest world of Buddhahood just as they are.
The lotus, or renge, is a metaphor for the simultaneity of cause and effect—the principle that both cause and effect are contained in a single moment of life. In other words, it symbolizes the mutual possession of the Ten Worlds. Regardless of which of the Ten Worlds we may be manifesting at any given moment, we can manifest any other of the Ten Worlds at the very next.
Most importantly, the lotus is a metaphor for our lives at each single moment simultaneously possessing the cause and effect of attaining Buddhahood—that is, the nine worlds (the cause) and the world of Buddhahood (the effect).
When viewed in terms of the entity of Myoho-renge-kyo, or “embodied lotus,” our lives, which undergo the cycle of birth and death, are neither inherently good nor evil. Based on different causes and conditions, they can manifest a state of delusion or a state of enlightenment. In terms of the Ten Worlds, our lives have the innate potential to embody any of the worlds from Hell to Buddhahood; this represents the true nature of our lives.

7. Tapping the Great Life-Force of the Universe in Our Own Lives

The causality of the cycle of birth, death, and rebirth—the cycle of transmigration—is a strict causal law that no one can escape. This causality highlights that each individual is responsible for their own life. In that respect, it offers a much greater sense of independence and freedom than the idea that the individual is helplessly at the mercy of an arbitrary destiny or fate bestowed by some transcendent absolute being. However, it ultimately leaves people feeling overwhelmed and oppressed by the massive weight of karma they have accumulated over countless existences.
This is where the causality of the Mystic Law comes in. Based on the principle that living beings possess all of the Ten Worlds, it clarifies how we can break free of the heavy weight of accumulated karma by transforming it at the most fundamental level of life itself. Each of us, regardless of what spiritual state we may be in at present, absolutely possesses in the depths of our life the powerful state of Buddhahood overflowing with supreme wisdom. When we reveal this inner Buddhahood, we can overcome all obstacles. This is the working of “the Law of the lotus” (WND, 216)—that is, the law of simultaneity of cause and effect.
When we awaken to this reality, we can break through any hardship or adversity and positively open up and transform our destiny. This is how we can attain ultimate, unshakable freedom abounding with supreme autonomy.
Also, when we are confident of the infinite power within us, an indestructible hope is born in our hearts. Thus, when difficulties assail us, no matter how serious, we are able to see them as challenges through which we can demonstrate the power of the Mystic Law within us, and also as wonderful, sought-for opportunities that we should tackle head-on. When we approach things with this positive attitude and tenaciously surmount and triumph over each obstacle, we can develop and elevate our own state of life enormously and construct a truly invincible state of freedom.
Myoho-renge-kyo is indeed the supreme teaching, bringing people true hope and inner freedom.
Makiguchi Sensei remarked: “The life-force of each and every one of us without exception is a manifestation of the great life-force of the universe. “Accordingly, the great Law that is the fountainhead of the life-force of all universal phenomena, which manifest as agents of that life-force—including human beings, which do the same—is the Mystic Law and, as such, is the essence and the substance encompassing all principles governing life.”
When we tap the great fundamental life-force of the universe that is inherent in our lives, we achieve a towering state of being in which we can manifest power as immense as the universe itself.

8. The Two Phases of Life and Death Indicate Life’s Boundless Potential

Why is Myoho-renge-kyo the ultimate Law of life and death?
The Daishonin indicates that the two phases of life and death are an inherent and integral part of the Mystic Law, the fundamental law of the universe, and that living beings of the Ten Worlds who pass through these two phases are all entities of that Law.
This means that the life and death of those who dwell in this saha world are not originally characterized by suffering and delusion, but are part of the eternal rhythm of the Mystic Law itself.
This is the essence of the Buddha’s enlightenment to the true aspect of the threefold world, which is described in the “Life Span” chapter of the Lotus Sutra. “The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Thus Come One sees clearly and without error (LS16, 226).”
Viewed through the eyes of the Buddha, all living beings of the Ten Worlds inherently possess infinite potential; they are entities of the Mystic Law. The Buddha knows that there are no fundamental delusions or sufferings that they cannot surmount.
Yet for the most part, ordinary beings remain trapped in the cycle of birth and death in the six paths, with the four noble worlds remaining much admired goals and the world of Buddhahood in particular—a state of true victory over the sufferings of birth and death—little more than an unreachable ideal or impossible dream.

9. All Changing Phenomena Are Manifestations of the Phases of Life and Death of Myoho-renge-kyo

So far, our discussion of the Mystic Law and the lotus has shown that Myoho-renge-kyo is a great Law that teaches the profound significance of the life and death of living beings. The Daishonin concludes that all birth and death, and all change, are manifestations of the two phases of life and death that are inherent functions of Myoho-renge-kyo.
First of all, he cites a passage from a commentary by the Great Teacher Dengyo of Japan, which states: “The two phases of life and death are the wonderful workings of one mind. The two ways of existence and nonexistence are the true functions of an inherently enlightened mind” (WND-1, 216). This is to clarify that all change derives from the one ultimate Law—the Mystic Law of simultaneity of cause and effect.
The phrase “the wonderful workings of one mind” might be more easily understood if it is explained as the principle of “three thousand realms in a single moment of life.” A change in our mind or single life-moment can greatly alter our state of life and open up our world. This is because our lives, as entities of the mutual possession of the Ten Worlds, are endowed with the transformative potential to manifest any of the three thousand realms—that is, the potentialities of the entire universe.
As the Daishonin teaches, ultimately all manifestations of the two phases of life and death ... are inherent functions of Myoho-renge-kyo. Indeed, this is true of all phenomena, as indicated by the statement: “No phenomena . . . are free from the two phases of life and death” (WND-1, 216).
Our lives, in terms of both our subjective being and our objective environment, are entities of Myoho-renge-kyo, as are all things in the universe.
Hence, T’ien-t’ai states: “Arising is the arising of the essential nature of the Law, and extinction is the extinction of that nature” (WND-1, 216). Here, “essential nature of the Law”—namely, the Dharma nature—means the true nature of all things. This true nature is none other than Myoho-renge-kyo.

10. The Life and Death of Living Beings in the World of Buddhahood

The life and death of all living beings are functions of Myoho-renge-kyo.
Toda Sensei used to often say that when we die, we merge with the universe.
The life of the universe itself contains all of the Ten Worlds. It contains the worlds from Hell and Hunger right through to Buddhahood. When we die, our life essence fuses with one of these worlds in the universe—Hell, Hunger, Bodhisattva, Buddhahood, and so forth—corresponding to our own inner state.
While we may say that our life essence fuses or merges with the life of the universe, strictly speaking, it is actually already part of the life of the universe itself; inherently there is no separation between the two. In a sense, the universe is a great ocean of life. This ocean is itself in a constant state of flux; it is continually moving and changing, performing the rhythm of birth and death.
In death, our life essence is like a current flowing within the ocean’s depths; it does not become fixed in one particular place. It pervades the universe and moves in synch with the cosmic rhythm of birth and death.
Toda Sensei used to say that living beings are reborn in response to causes and conditions, taking the body and mind and environment most suited to their particular state of life.
In the case of living beings in the world of Buddhahood, they can freely choose the time, place, and form in which they wish to be reborn. This is the reality of life and death as functions of Myoho-renge-kyo.
When life and death are viewed in terms of the Mystic Law, there is no need to fear death. Death for living beings in the world of Buddhahood means becoming one with the universe that overflows with the workings of compassion.
Then, when we are reborn, embodying the compassion and life-force of the universe, we once again take vibrant action and conduct ourselves in the manner of a Buddha—namely, taking the greatest joy in respecting others and working to lead all people to enlightenment.
When we are alive, we manifest the vast state of Buddhahood in our lives, tapping its immense life-force to fulfill our mission in this world. Naturally, chanting Nam-myoho-renge-kyo is the fundamental practice for bringing forth this boundless state of being.
And after we die, we merge with the world of Buddhahood in the universe and deeply savor and enjoy the eternity of life.
The life and death of living beings in the world of Buddhahood is the most sublime life and death, characterized throughout by great joy.

11. A Brilliant Departure toward the Next Existence

From the Buddhist perspective of life and death, the last moment, in addition to being a final accounting of our present existence, is also the point of departure toward our next existence.
I once saw evening fall over Manila Bay (in the Philippines), which is said to have one of the most beautiful sunsets in the world. The sun sinking below the horizon dyed the sky a rich crimson and the ocean a shimmering gold. It was truly sublime and majestic, like a great painting. A glorious sunset promises a dazzling sunrise the next day.
For us who undergo birth and death in the realm of Buddhahood throughout eternity, the moment we pass from life to death is truly a brilliant departure toward our next existence.
Our last moment could be likened to the summit of a mountain—a moment in which our entire experience of this lifetime is condensed. It is also the most crucial and uncompromising event that determines the course of our next existence. With what state of mind will we greet our final moment? A victorious life that is free of regret promises a peaceful and tranquil death, while a death that is imbued with deep satisfaction and fulfillment assures a hope-filled departure toward the next life.
Our state of mind at the moment of death—which sums up how we have lived our life in this existence—will become the cause that produces future effects. That is the significance of having a correct and steadfast mind at the moment of death.
To have a correct and steadfast mind at the last moment means to maintain right thought—that is, unwavering faith and conviction in the Mystic Law—without losing serenity or composure even in the face of death.
Specifically, it indicates a mind that, on approaching death, feels deep satisfaction at having lived a life of no regrets and is filled with unsurpassed joy at having been able to embrace the Mystic Law.
Let us clarify the meaning and relationship between the spirit that now is one’s last moment and a correct and steadfast mind at the moment of death. The spirit that now is one’s last moment, first of all, means to live each moment and each day fully and without regret, deeply aware of the significance of our last moment as a final accounting of this life.
In this sense, the wisdom and insight into life possessed by those who strive in faith with this spirit gives them confidence and determination, and further fuels their vibrant hope and tireless actions.
A correct and steadfast mind at the moment of death, meanwhile, is derived as a natural course of striving earnestly in faith day after day, month after month, year after year, with the spirit that now is one’s last moment. By doing so, we can forge and polish our life and elevate our state of mind. We can also feel total confidence and satisfaction about how we have lived, so that when the moment of death comes, we can “make our way to Eagle Peak,” as the Daishonin says, peacefully and without regret, having chanted Nam-myoho-renge-kyo earnestly throughout our life. This magnificent state of being is what it means to have a correct and steadfast mind at the moment of death.
Very simply, our continuous efforts in faith based on the insight that now is the last moment of our life will ensure that we have a correct and steadfast mind at the moment of death. And having a correct and steadfast mind at the moment of death makes it possible for us to depart with complete fulfillment and satisfaction toward our next life.
Living a good life based on the insight that now is the last moment assures us of dying a good death based on a correct and steadfast mind at the final moment.
And the final accounting of a good life, which is distinguished by correct and steadfast faith, becomes the starting point of another good life in our next existence.

12. Conclusion

The Record of the Orally Transmitted Teachings states: “The words ‘four sides’ [of the treasure tower] stand for birth, aging, sickness, and death. We use the aspects of birth, aging, sickness, and death to adorn the tower that is our body” (OTT, 90).
The Lotus Sutra says that when the treasure tower appeared, all of its four sides emitted a sweet fragrance. The Daishonin here explains that these four sides are none other than birth, aging, sickness, and death, which adorn our lives with their beautiful fragrance. This interpretation of the four universal sufferings as a life-adorning fragrance is truly profound.
This describes a state of being that is awakened to the original and inherent nature of life and death—life and death as functions of Myoho-renge-kyo— overflowing with the fundamental life-force of the universe and pervaded by the limitless joy of birth and death in the realm of Buddhahood. This awareness is the key to being able to regard birth, aging, sickness, and death as a fragrance that adorns the treasure tower of our lives, and to forever enjoy great life-force and immense fortune and benefit, imbued with the four virtues of eternity, happiness, true self, and purity.
The view of life and death based on the Mystic Law represents an optimistic and hopeful perspective that can genuinely serve as a powerful force for change while allowing us to enjoy lives of absolute freedom and fulfillment in the real world.
Toda Sensei used to often say: “When we understand the true eternity of life, we can elevate the life-state of all humankind.” And he would add that this amounted to leading all people to enlightenment.
What precisely does it mean to “lead all people to enlightenment”?
Toda Sensei explained this as follows: “When all people manifest the life-state of Buddhahood, that is to say, when they reveal the supreme value of their character, there will be neither war nor hunger, neither disease nor poverty in the world. “Enabling all people to attain enlightenment, elevating the character of all people to something of supreme value—this is what it means to carry out ‘the Thus Come One’s work’ (LS10, 163).”
When Bodhisattvas of the Earth appear throughout the world and people awaken to the eternity of life and to the true, inherent nature of life and death as functions of the Mystic Law, there will be an unprecedented revolution in the way people view life and death. At that time, we will definitely be able to transform the karma of humankind, which has long been led astray by the four sufferings of birth, aging, sickness, and death that arise from fundamental darkness or ignorance toward life’s ultimate truth.
The new challenge before us now is to bring this view of life and death to worldwide prominence and make the 21st century the true starting point for dramatically elevating the life-state of humanity.

Thank you all for your attention!

[Reference: Sensei's Lectures on The Heritage of the Ultimate Law of Life, pp. 38-62]

「妙法莲华经的生死」观！

2011-06-06T22:50:00.005+08:00

【北部学生研修会 NRSK 2011】

〔2011年6月4日10:30am-12:00pm，霹雳文化会馆〕

前言

佛法，是明确和彻底地，道出如何解决人的「生死苦恼」的教导。
而，阐明其生死之真髓的经典就是《法华经》，尤其是「寿量品」。
于末法宣说此《法华经》精髓的日莲大圣人，除去了苦恼的根本原因“无明”，为万人打开了能体得三世永远幸福境涯之道。
户田先生经常说：「佛法应解决的最后一个问题就是死的问题。」
此佛法的伟大睿智，不但阐明了解决生死问题的根本途径，也明示了如何提升人类的境涯之道。

生和死是具于根源妙法的韵律

御书云：「妙是死，法是生」。
「妙法」就是「生死二法」本身。换句话说，「生」与「死」原本就被涵盖在宇宙根源之法的「妙法」中。亦即，「生」与「死」这两个（存在）过程，其实就是具于，宇宙根源之法的「妙法」原本具备的旋律。
佛法教说「缘起」法理，认为万物都是处于相互依存的共存关系，没有一物能独立自存。在这种无限的相互关系当中，生命、事物或因果，皆因“缘起”而形成、变化，进而消灭。
试想，宇宙整体，就是无限的相互关系，而在这宇宙当中，有著每一个生命的生和死，实在是不可思议。就因为是不可思议，故称「妙法」。
大圣人说「妙是死」、「法是生」。因为「法」是意指衍生出的现象，正等于每个生命所呈现的「生」。而，生命死后所融入的浩瀚（无限的）宇宙，是难以思议的世界，所以大圣人把意味着不可思议的「妙」，配为「死」。
然而，此教导最重视的是，显现在宇宙此无限交织当中的整个生命的「生」与「死」皆为「妙法」这一点。

大海洋与波浪的譬喻

若举譬喻，来解释这「妙法」和「生死」的关系，可以说，就像大海洋掀起波浪，而这波浪又回归到大海洋一样。
不用说，大海洋就是「妙法」，波浪等于是「个个的生命」、「个个的现象」。如此，波浪起自大海洋，然后回归大海洋，相当于「生」和「死」。
应注意的一点是，不像每个波浪会因为被大海洋吞噬而消失，每个生命并非一死就被妙法的大海吞噬而消失。
虽然从海面看不见，但海底严然流动着各种海流。若用这种观点来看，生与死的不同，或许就如显现在海面上的波浪与海底的暗流的不同。生命绝对不是死后就会消失的，无论生或死，都是囊括在妙法之中。
海底的暗流浮出海面成为波浪，然后又回归海底成为看不见的暗流。同样地，作为“生”所显现的生命的波浪，死后又溶入妙法的大海，虽然不能看见，还是持续着活动。不久又会应某种机缘，重新化为生命的波浪再度出现。

爽朗和睦的久远元初的世界

大圣人教导：「此生死二法，是十界之当体」，这一点非常重要。意思是说，十界的一切众生，都是「生死二法」的妙法当体。换句话说，象征「生死二法」的妙法本身，就是十界众生的生命本体。
例如，生为十界中之地狱界的众生，不能只看其所谓“生”的、显在的地狱界这一面，其生命也含有潜伏的、所谓“死”的其他九界的可能性。妙法这生死二法的整体（全体），正是这地狱界众生的本体。
这就是「本有的生死」。人往往会执着（迷惑于）生死，无法摆脱老苦、死苦。那是因为，不知道自己的生死就是「本有的生死」。所以，只要深知此事，就能摆脱生死的迷惑及苦恼，获得解脱。
户田先生，回想起久远原来（本来）的自己，从生死之迷惑获得解脱的境地，这么说：
「回观我们在这五百尘点劫以前时的自己，会发觉我们是在一个非常爽朗的世界，自由自在地、清静地、快乐地游乐，那时候的人人，都是诘丽同心的。当时一起住在那个爽朗世界的我们，如今，一起涌出在这娑婆世界。想起当时那种清净、快乐的世界，恍若昨日。叫人如何忘记那种爽朗快乐的世界？又如何能忘记那些一同自由自在地游乐的同志们？而在法华会座所立下的誓言，又怎能忘记？原本这个娑婆世界，也是一个快乐、清净、爽朗、充满和谐良友的世界，但因为大家都被权、小乘教以及外道之辈下了贪、瞋、嫉妒之毒，而成了疯子，终于彼此忘了那久远的和睦世界，此事不才是最令人悲哀的吗？」（《户田城圣全集、第一卷》）
自由、清净、爽朗，彼此互相誓愿自他共同幸福的和睦同志 ─ 这就是未受凡尘（迷惑）污染的久远原本的自己，也是久远世界的样相。
若想回复这种原本的自己、久远的世界，就必须觉知我们的生命就是妙法的当体。
同时，也必须自觉，自己具有能克服让自己苦恼（痛苦）的迷惑之因果的力量。

因果俱时的莲华之法

“重显妙法的无限力量，回复本来的自己”这个可能性，大圣人用「当体莲华」来表现。所谓「此生死二法，是十界之当体。又此亦称当体莲华」。
“当体莲华”的「莲华」，意在譬喻「因果俱时」之法。一般的植物，是开花后才结果，但，莲花却是开花时就已经结果。因此，若说，花为原因、果实为结果的话，那么开花同时也结果的莲花，就是象征同时具备因果的妙法。
任何生命，都具有能体现十界所有境界的可能性。可是，即使能显现九界，但要显现佛界却是困难无比。那是为什么？
佛，深深地探讨此事，并阐明了其因果。也就是说，佛阐明了，决定一个人，此时、此处（此地）的境涯的严峻生命的因果法则。
此因果法则，有分两个层次。其一，就是所谓的“因果报应”的层次。这就是善因乐果、恶因苦果的法则。即是，行善就能获得安乐的果报，行恶就会受苦恼的报应。
可是，佛法，不只限于这层次，佛法阐明了更根源的生命的因果法则。只要开显生命中具有的根源的佛界，就等于实现了最高的善，而立即确立起绝不被动摇的幸福境涯。于被烦恼、业、苦的因果所束缚着的九界之身，开显原本具有的佛界、佛性，立即获得成佛之果。
这种因果，是与随着时间的经过而形成的一般的生命因果不同。这是可以透过一念的转换，让现在自身马上开启本有佛界的因果俱时法则。
311日本大地震、大海啸，“因果报应”论？“佛法部分观”！尔前经的小乘教、权教的思想！法华经寿量品文底的“南无妙法莲华经”：“本因本果”“佛因佛果”“成佛的本因、成佛的本果”就在我们众生的一念里！“南无妙法莲华经”才是“佛法的整体观”！从另一个观点来看，日本东北的广布同志们的死，是在广宣流布的战场上的战死，轰轰烈烈的死。所以，他们的心之财，是永远金刚不坏的！因为，他们全都是为广布而战死的！

显示生命变革的可能性的“当体莲华”

「当体莲华」的法理指出，所有十界的众生，皆是妙法的当体。
亦即，此时（现在）、此处（此地）（在这里）的众生之身，就是“十界互具”的当体，于此身能涌现出佛界。
「莲华」乃“因果俱时”，表现出“原因”和“结果”同时具备于现在这一瞬间的生命中。也就是“十界互具”的表征。意指，即使现在显现出十界中的某一界的姿态，在下一瞬间，自己的生命也可能显现出十界中的任何一个境界。即使现在是“地狱界”，下一瞬间，也有可能是“佛界”！
特别是用来譬喻，于现在这一瞬间的生命中，同时具备著“成佛之因”的九界，以及“成佛之果”的佛界。九界即佛界、佛界即九界！
只要能立足这“当体莲华”的观点，就能领会生死反复的生命本身，原本即不是善、也不是恶（善恶一体、善恶不二）。应“缘”，而可能堕入“迷惑”的状态，也可能达到“悟达”的状态。就“十界”而言，体现着从“地狱界”到“佛界”的所有境界，是生命本然的姿态。
我等五尺之身，“妙法莲华经”的当体！妙（头）、法（喉）、莲（胸）、华（腹）、经（脚）！
大圣人佛法：“因果一念”之宗。一念里，具有成佛的本因本果！
「当体莲华」，“如莲华在水”！

于我身开显大宇宙的大生活力

生死轮回的因果，是谁也无法逃避的严峻因果法则。若从“自己的人生是自己的责任”这观点来看，就会发觉这法则，远比主张人的命运是受到超然绝对者任意掌控这种命运论思想，更重视人的“主体性”与“自由”。但，终究还是无法解脱自己在长远以来反复着生死的过程中，所累积的强大宿业的压迫感。
然而，阐明能突破这宿业的重担，从生命根源的层次掀起变革的，就是教说十界具足的“妙法之因果”。不管此时（现在）、此处（此地）（这里）是处在什么境涯，每个人的生命深处（奥底里），严然地具备满溢着最高的智慧、强而有力的佛界。只要开显（打开）这佛界，一切困难也都能跨越──而将这化为可能的，就是“因果俱时”的“莲华之法”。
只要能觉知（醒觉于）这真实的法理，就能突破一切困难，打开而转换命运。这就是所谓，确立起最富有「主体性」，以及最根本而不被动摇的「自由」。
若能确信自身内在的无限力量，就能产生最确实的「希望」。任何困难来袭，也会认为，这是在考验自己是否能发挥生命内在的妙法力量，把困难视为自己应勇于挑战的机会。如果能以这心态，锲而不舍地跨越、战胜一个又一个课题的话，就能大大地提升自己的境涯，建立起真正不被动摇的自在境地。
所以说，“妙法莲华经”才是能带给我们生命真正的「自由」和「希望」的大法。
牧口常三郎先生，针对这生命内在的妙法，如此教导：
「我们每个人的生活力，皆是大宇宙所具备的大生活力的示显（表现）。因此，作为启动这生活力的机关而出现的宇宙森罗万象──依此维生（生活）的我们人类也一样──其所具备的生活力之根本大法，就是所谓“妙法”此能摄纳一切生活法的根源、本体。」
因此，我们若能开显（打开而显现）自身所具备的宇宙之根本大生活力，就能达到发挥宇宙大的力量的大境涯。

显示生命无限可能性的「生死二法」

为什么说“妙法莲华经”是「生死一大事之法」？
大圣人明示，「生死二法」乃宇宙根源的「妙法」原本具备之法，呈现生和死之相的十界众生皆是妙法的当体。
意指，活在现实世界的众生所感到迷惑痛苦的生死，并非“本来的生死”，作为永远的妙法旋律的生死才是“本来的生死”。
《法华经‧寿量品》曾道出何谓如来如实知见的悟达。「如来如实知见三界之相，无有生死，若退若出，亦无在世及灭度者，非实非虚，非如非异，不如三界、见于三界。如斯之事，如来明见，无有错谬。」（《法华经》510页）
也就是说，以佛眼来看，十界的一切众生，本来就具有无限的可能性。佛知道（知见），对妙法当体的众生而言，没有无法解决的根源迷惑与苦恼。
但，凡夫却几乎一直都在十界中的六道的境涯里流转，只能遥望四圣的境地。何况是能够真正超越生死之苦的佛界，对凡夫而言，那更是一个遥不可及的、像梦境般的理想乡。

万物的生死与变化乃「妙法莲华经之生死」

以上，透过探讨「妙法」与「莲华」，来拜读「妙法莲华经」乃阐示众生的生死深义之大法。大圣人的结论是，所有的生死与变化皆属于「妙法莲华经之生死」。
大圣人引用，传教大师的阐释「生死二法乃一心之妙用，有无二道乃本觉之真德」。这是为了阐明，一切变化，都是根据“因果俱时”的妙法此根源一法而变化。
所谓「一心之妙用」，或许以「一念三千的法理」来说明，比较容易理解。「一心」、「一念」的变革，可以大大改变自己的境涯。因为生命本身就是十界互具，所以具有开启三千诸法的变革能力（可能性）。
诚如大圣人所言，万物的生死「无非生死二法也」，皆属于“妙法莲华经之生死”。
我们的生命也一样，依正皆是“妙法莲华经之当体”，而万物也是“妙法莲华经之当体”。
因此，天台大师诠释：「说是万物的生起，但都是属于其本性的法性之生起。说是万物的消灭，但那也是属于法性的消灭」。这里所谓的「法性」，就是万物的本性，其实体正是“妙法莲华经”。

佛界的生死

一切的生死，皆属「妙法莲华经的生死」。
户田先生常说，死后的生命将会融合进大宇宙当中。
这大宇宙的生命本身，就是“十界具足”的生命。大宇宙本身，不仅有地狱，有饿鬼，也有佛界。而，我们也将融汇入大宇宙的地狱界、饿鬼界、菩萨界、佛界等、各种境界。
我们的生命，虽说是融汇入大宇宙中，但，严格来说，应该说，本来就是宇宙的生命本体，本来就不是各别的存在。从某个层面来看，大宇宙就像大生命之海。大宇宙此海本身，无时无刻都在起着变化。一直都是在运行、变化中，奏起「生」与「死」的韵律。
融合进大宇宙的死后生命，就像大海中的浪涛，绝非固定在某个地方，而是配合大宇宙的生死韵律，遍满在宇宙中（运行着）。
户田先生曾说，死后的生命将会应“缘”，从宇宙中选择最适合自己的色心与环境，成为一个生命来诞生。
如果此生命是佛界的生死，那么就能诞生在自己想诞生的地方，想诞生的时，想诞生的姿态，自在地诞生。这就是「妙法莲华经的生死」。
因此，生命若是「妙法莲华经的生死」，就不需要畏惧死。因为是与布满广大慈悲行业的大宇宙化为一体，就是佛界的死。
如此体现大宇宙的慈悲和生命力之后，再度精力旺盛（蓬勃）地活动，效法佛的言行举止，也就是尊敬他人，以救济万人的行动为无上喜悦，彻底度过一生。
在“生”的时候，要从生命中显现（涌现）广大浩瀚的佛界，并用这股大生命力，达成这一世的使命。而“南无妙法莲华经”的唱题，正是为了使胸中开显广大浩瀚的佛界的根源实践。
到了死后，便能融汇入大宇宙的佛界，深深体会与享受这种永远的生命。
这种佛界的生死，才是「生也欢喜，死也欢喜」的至高无上的生死。

向着下一生灿烂的出发

临终（死）不但是「人生的总结」，从佛法的生死观来看，也是向着下一个「生」的新出发。
我曾经看到被誉为「世界最美」的马尼拉湾夕阳。沉落在水平线上的夕阳染红了整片天空，海面也如黄金般闪闪发光。其庄严光景犹如一幅名画。美丽的夕阳，保证着明早的光辉旭日。
对活在三世佛界之生死的我们而言，临终正是向着下一生灿烂（辉耀）的出发。
“临终”是凝缩了整个人生的「最高峰」，也是决定「下一生」在这一生的人生中，最重要且严肃的时刻（场合）。
于临终时的一念很重要。
因为无悔而胜利的「生」，能保证安稳的「死」；心满意足（大满足）的「死」，又能保证向下一「生」的光辉启程。
总结今生的临终一念，此「因」将带来未来的果报。这里含有「临终正念」的意义。
「临终正念」意指，面临“死”也能毫不动摇地坚持正确的信念，也就是确信妙法的信之一念。
临终时，满溢着信受妙法的无上喜悦，对自己的人生无悔，感到满足，这就是「临终正念」的具体心态。
在此整理一下「临终在即」与「临终正念」的不同点。
在今世“生”之时，能深入了解「临终」此人生总结的含意，以「即使现在临终也无悔」的决心，于每日、每一瞬间的现实生活中尽情奋斗，这就是「临终在即」的信心。
基于此意，「临终在即」的信心，就是指拥有理解生命本质的「智慧」，由此智慧衍生的「果断」，以及透过“智慧”与“果断”所产生的「希望和行动」。
日日、月月、年年，不断地累积这「临终在即」的信心，能彻底锻炼、磨练生命，提升自身的境界。
进而，能对今生秉持确信与理解，即使到了临终也无丝毫遗憾，彻底唱奉妙法，安祥前往灵山。这种庄严的境界就是「临终正念」。
简洁而言，累积「临终在即」的信心，将奠定人生总结时的「临终正念」。而这「临终正念」，引导我们向下一次伟大（丰富）的「生」启程。
一生若能贯彻「临终在即」的“善”的「生」，将保证获得「临终正念」的“善”的「死」。而「临终正念」的人生总结，则能保证我们向下一个“善”的「生」的出发。

结语

《御义口传》云：「四面者，生老病死也。以四相庄严我等一身之塔也。」
意指，从“法华经的宝塔”的四面，所绽放出的馥郁芳香“生老病死”，庄严着每个人的生命。
教示着，“生老病死”是装饰生命的芳香，这实在是很深邃的看法。
这就是回归「妙法莲华经的生死」这原本（本来）的生死。
让宇宙本源的生命力充满（涨满）我身，活在「佛界的生死」这大欢喜的人生。
这种人生才能使“生老病死”化为庄严自身宝塔的芳香，才能打开永远获得“常乐我净”的大生命力与大福德之道。化“生老病死”的四苦为“常乐我净”的四德！
「妙法莲华经的生死」才是，能于这现实世界里，自由自在地游戏（游乐），强而有力地去变革、富有希望的生死观。
户田先生时常说：「若能知晓真正的永远生命，就能提升人类的境涯。」
并说，这才是根本的民众救济之道。
具体而言，何谓「救济一切众生」？
户田先生如此写道：「让全人类涌现佛的境界，亦即，若能让全人类显现最高的人格价值，世界非但不会再有战争跟饥饿，也不会有疾病跟贫困。让全人类成佛；让全人类的人格拥有最高价值，这就是行『如来事』。」
如果世界各地出现了地涌菩萨，人们也都能自觉何谓「永远的生命」、「妙法的生死」，那么未曾有过的“生死观的革命”，将蔚为潮流，相信这样必能让执迷于“无明的四苦”的人类宿命得以转换。
让真正的生死观，蔚为世界的思潮；让二十一世纪，正式成为掀起人类境涯革命的序幕的世纪。这创价的新挑战，已经开始着！

谢谢大家的聆听！

〔参阅池田先生的《生死一大事血脉抄》御书讲义，第3回、第4回〕

Laboremus!!!

2011-05-30T22:56:00.000+08:00

Sensei's guidance reads...

During our dialogue, Dr. Arnold Toynbee at one point told me that his motto was Laboremus, Latin for, "Let's get to work!"

Nichiren Daishonin's Buddhism focuses on the present and future; it is infused with the spirit, "Let's get started!"

We practice for the sake of the present and future.

It is important not to become trapped in the past; we have to put it behind us.

The Buddhism of true cause is always based on the present moment; it is always "from this moment on."

...

盲龜浮木的譬喻！

2011-05-19T14:46:00.001+08:00

在大海一個非常深非常深的地方，有一隻叫做龜的大魚，它沒有手和腳也沒有魚鰭，這隻沈在海底可憐的大龜，腹部是熱的像燒紅的鐵塊，而牠的背部卻是冷的像一座大雪山。面對這種極熱又極冷的折磨，這隻可憐的大龜日夜所思的一個願望就是，如何能同時的讓牠的腹部能冷卻下來，背部能獲得溫暖。

在這世間只有一樣東西，能解決這隻可憐的大龜的痛苦，就叫做「赤栴檀木」，這「赤栴檀木」有聖木之稱，就如人世間中的聖人。只有這種栴檀木，能解決這隻大龜的苦惱。因此這隻在深海中的大龜非常渴望能遇到這樣的木頭，期待的能爬上這栴檀木，將熾熱的腹部放在栴檀木的孔穴中得到冷卻，背部又能享受太陽的熱度，來解決牠背部酷寒的痛苦。

然而在現實面上想要遇到栴檀木卻是很困難的，因為龜雖大和遼闊的大海相比卻是非常渺小，而且這隻龜千年才能浮出海面一次，不僅如此海面的浮木也不多，加上浮木大多不是栴檀木，就算遇到了栴檀木，也要這塊栴檀木上的洞穴，剛剛好能和這龜的腹部一樣大小，那真是困難。

木穴過大龜身就會陷入其中牠的背就照不到太陽，又如果木穴太小，龜的腹部無法置入，一遇到波浪就會翻到大海中。

就算是非常不可思議，被這隻龜發現一個，完全能符合這牠想要的栴檀木漂浮在海上，無奈這隻龜卻是只有一隻眼睛，牠想要的這塊栴檀木，往西漂流時，這隻一眼龜卻是將它看成是往東，一眼龜就往東尋去，因此牠想要的栴檀木，就越來越離牠遠去，最後只能眼睜睜的，看著這個栴檀木越離越遠。就這樣的一千年又一千年，不斷的重複這樣「期望落空、重回不幸」的人生。

參考原文

大海之中八萬由旬之底有名龜之大魚，無手足，無鰭，腹熱如燒赤鐵，背甲之冷雪山，此魚晝夜朝暮所望，時時刻刻念魚口中者，願使其腹冷而背甲得暖。

有名赤栴檀之木，稱聖木，如人中聖人，一切餘木為凡木如愚人。此栴檀木是能使此魚腹冷之木，故渴望登此木，以腹置其穴中而冷之，背則可曝於日而取暖。

然得遇此木是大難事，大海廣闊，龜甚小，且千年始得一出，海中浮木甚少，遇得浮木多不是栴檀，縱是遇得栴檀，能有木穴適容龜腹者更難，木穴過大龜身陷入，則背甲不能曝於日，則又由誰能拯之初此木穴耶？又如木穴過小，龜腹不得盡入，則遇波浪又將翻沉大海。

縱是極不思議，栴檀浮木之穴，恰好適合，奈龜是一眼，浮木西流，偏看作東，極欲往乘之，愈游愈遠，東流看作往西，南北亦是如此云云。浮木睜眼看其流去，偏是近不得，如是無量無邊劫。

一眼龜之乘浮木之穴，佛說其難如是，以此譬喻法華經之難值，縱使遇得，妙法題目之穴猶是難值，此事須銘記在心。（全集P1465）

故事的譬喻

「大海」是譬喻生死之苦海，「龜」是我等眾生。
「無手足」是喻我等之身不具善根。
「腹熱」譬我等嗔恚之八熱地獄，「背甲寒」是譬貪欲之八寒地獄。
「沉在千年之大海底」，喻我等沈沒在三惡道難以轉換宿命。
「千年一度浮出」譬從三惡道歷無量劫，一度出生人間，猶難值正法之師出世。
「其他松木、檜木之浮木易值，栴檀木難值」，此是喻一切經易值，法華經難值。
「縱值栴檀，相稱之穴難值」，是喻縱值法華經，因執著於爾前權教的修行，而肝心之南無妙法蓮華經五字難唱也。
「東見為西，北見為南之事」，是我等眾生貌似聰明有智慧，卻思勝為劣，劣為勝，見無得益之法以為有得益，指不合機之法云合機。

藉此鼓勵

佛法難聞，更勝於一眼龜之巧遇浮木。今既得生於難得之人界，見聞難值之佛教，倘今生默止（如果今生放棄了這個機會），又當於何世得離生死（又要在何世、何生才能脫離這生死的六道輪迴呢？），而證菩提耶？（而來證得無上的佛果成就佛界幸福人生？）（聖愚問答抄上）

转载自：盲龜浮木的譬喻

One-eyed Turtle!

2011-05-19T14:33:00.002+08:00

A reference in the "King Wonderful Adornment" (twenty-seventh) chapter of the Lotus Sutra, which says that encountering a Buddha's teaching is as rare as a one-eyed turtle finding a floating sandalwood log with a hollow in it to hold him.

The Nirvana Sutra uses the same image to express the rarity of being born human and encountering a Buddha's teaching.

The story behind this reference is found in the parable of the blind turtle in the Miscellaneous Agama Sutra.

A blind turtle, whose life span is immeasurable kalpas, lives at the bottom of the sea.
Once every one hundred years he rises to the surface.
There is only one log floating in the sea with a suitable hollow in it.
Since the turtle is blind and the log is tossed about by the wind and waves, the likelihood of the turtle reaching the log is extremely remote.
It is even rarer, says Shakyamuni, to be born a human being; having been born human, one should use the opportunity to master the four noble truths and attain emancipation.

A much more elaborate version of this story appears in Nichiren's letter The One-eyed Turtle and the Floating Log, where he uses it to describe the difficulty of encountering the Lotus Sutra and of encountering the daimoku, or essence, of the Lotus Sutra.

The turtle in this case is described as one-eyed and limbless.
His belly is as hot as heated iron, and his back as cold as the Snow Mountains.
There is a sacred red sandalwood tree that can cool his belly.
Day and night the turtle yearns to find a hollowed-out sandalwood log so that he can cool his belly in its hollow while warming his back in the sun.
However, he can rise to the surface only once in a thousand years, and even if he should happen to find a floating log at that time, it may not necessarily be red sandalwood.
Even if he finds a red sandalwood log, it rarely has a hollow in it, and even if it does, the hollow is rarely of the right size to accommodate him.
And even if he should be fortunate enough to find the perfect log, because he is lacking one eye, he has trouble moving in the proper direction.

Here Nichiren interprets the sea as the sufferings of birth and death, and the turtle as humankind.
His lack of limbs indicates lack of good fortune from previous lifetimes, the heat of his belly signifies the eight hot hells, and the cold of his back, the eight cold hells.
Having one eye indicates the distorted perception that sees inferior teachings as superior, and vice versa.
The ability to surface only once every thousand years indicates how difficult it is to emerge from the lower worlds of existence and be born human, especially to be born in an age when a Buddha has been present.
The floating logs other than red sandalwood are the provisional teachings that are comparatively easy to encounter, and the red sandalwood is the Lotus Sutra.
The proper-sized hollow in the log is the daimoku of that sutra, Nam-myoho-renge-kyo.

source: Soka Gakkai Dictionary of Buddhism: one-eyed turtle

我並我弟子！“身口意”三業！“重要時分”！

2011-05-10T17:31:00.002+08:00

【昨晚的座談會，想跟大家分享，而沒有分享到的幾點】

1。我並我弟子！

大聖人教示：“我並我弟子！”教導的是，大聖人和我們弟子是“並同、平等”的！
這才是真正的“師弟不二”的姿態！
池田先生指導說：“廣布的組織，並非是金字塔形，而是以師匠為中心的同心圓形。在御本尊跟前，眾人皆平等，職位上下只是責任的不同。全員擁有尊貴使命，是不可取代的地涌斗士！”
所以，我本身很喜歡這一句“我並我弟子！”
可以體會到師匠大聖人本佛的大慈悲，將我們所有的弟子都容納在他的生命中！

2。 “身口意”三業來拜讀！

創價三代師弟，一向以“身口意”三業來拜讀的聖訓。
“身口意”三業，就是整個生命！
就如阿難的“如是我聞”一樣，是以整個生命來聽聞師匠釋尊的說法！
創價三代的師弟，都是以他們整個生命來拜讀御書！
第一代牧口先生，死身弘法地，殉教牢獄裡！
第二代戶田先生，獄中悟達，重建學會，達成75萬戶折伏！
第三代池田先生，繼承師愿，開拓192國區域的世界廣布！
創價三代的師弟，就是這么樣以“身口意”三業來拜讀大聖人的聖訓，所以，創價學會才會今天這么堅強！

3。 “重要時分”！

不是由誰來決定，而是由自己來決定、來下定決心去奮戰之時！
這時候，就是以信心、題目、勇氣來跨越！
而絕對不能忘記，跟大聖人約定好的事！
就是成佛這件事！

與大家共勉之！

成佛？無疑曰信！自己的魔性和法性！“即”字就是“南無妙法蓮華經”！

2011-05-10T14:48:00.003+08:00

【昨晚參加了KL552D2G2的班座談會，跟大家分享了以下幾點】

1. 成佛？

成佛，不是變成什么超人的存在、眉毛間射出光芒等！
成佛，是打開自己生命裡內在的佛性、提高自己生命的境界至佛界！
法華經是佛、釋尊本身所說的！
在佛說的八萬四千法臧的經典裡，法華經是諸經之王！
法華經教示，一切眾生皆有佛性！
不論是什么信徒（基督教、佛教、興度教等等）也好，生命裡都有著法華經裡所說的佛性！
問題就在于怎樣去打開這佛性？
大聖人就在法華經裡，找出了這關鍵！
這就是法華經的題目，“妙法蓮華經”！
而大聖人又教導了我們，最簡單、最容易去打開這佛性的修行。
那就是，唱誦“南無妙法蓮華經”的唱題行！
大聖人教導，只要我們唱出“南無妙法蓮華經”的題目，我們就能打開生命內在的佛性！
而這佛性的名字，正是這五字七字的“南無妙法蓮華經”！

2. 無疑曰信！

信，不是說沒有疑問、沒有疑點！
而是，有了疑問、有了疑點，就要盡快地解清這些疑問、這些疑點！
解清了疑問、疑點，我們就能加強、加深我們的“信”！
進而更確信御本尊、更確信這“南無妙法蓮華經”的根源題目！
這就是“無疑曰信”的信心了！

3. 自己的魔性和法性

最大的敵人，不外是我們自己本身！
我們最大的敵人，就是自己生命中的魔性！
只有將這元品無明的魔性擊敗，才能涌現我們生命中的法性、佛性！
所以，我們必須透過題目，撥開、驅除生命中無明的疑雲，才能使生命中的太陽昇起，進而發揮自己佛性的生命！

4. “即”字就是“南無妙法蓮華經”！

煩惱即菩提！
難即悟達！
難即解脫！
難即安樂！
難即前進！
將煩惱轉為菩提、難轉為悟達、難轉為解脫、難轉為安樂、難轉為前進的，關鍵就在這“即”字！
大聖人教導，“即”字就是“南無妙法蓮華經”！
所以，透過唱誦“南無妙法蓮華經”，我們可以轉煩惱為菩提、轉難為悟達、轉難為解脫、轉難為安樂、轉難為前進！

與大家共勉之！

Sunday May 8, 2011 KL All Leaders Meeting: June 2011 Discussion Meeting Gosho Study!

2011-05-08T14:25:00.004+08:00

1. Theme for Discussion Meeting

All Comrades-in-Faith Possess the Great Mission of Kosen-rufu!
Gosho: The One-eyed Turtle and the Floating Log, WND- I-960.

2. Reading aloud the gosho passage!

I can only marvel that you so frequently send a messenger to me, when we have never even met. The fourth volume of the Lotus Sutra states that Shakyamuni Buddha will assume the form of an ordinary person in order to make offerings to the votary of the Lotus Sutra. Could it be that Shakyamuni Buddha has entered your body, or were your roots of goodness from the past aroused?

3. Background

Written in the third month of the second year of Ko-an (1279) at Minobu to the wife of Lord Matsuno, a follower in the Suruga Province (present-day Shizuoka Prefecture).
“The lay nun wife of the late [Lord Matsuno]” as in the Japanese title, “Reply to the lay nun wife of the late Lord Matsuno,” refers to a lady believer whose husband had passed away. It is not certain whether the lady believer who received this letter was the wife of the late lay priest Matsuno Rokuro Saemon, the grandfather of Nanjo Tokimitsu, or the wife of their son who passed away before them.
At the time of this writing, the people of Japan were facing continuous natural disasters such as heavy rain, strong winds, and heavy snow, which resulted in severe famine never seen before. In particular, two years before this writing until the previous year, epidemic was prevalent and many people died.
The Daishonin’s daily existence in Minobu was also extremely difficult. He wrote of his impending condition in this gosho: “Here I have neither clothing sufficient to cover my body nor provisions enough to survive [WND-I-959].”
The authorities’ trying to obstruct the expansion of the Daishonin’s believers culminated into the Atsuhara Persecution, oppression of peasant believers. The Daishonin’s disciples were facing extremely fierce situation.
It was amidst such situation that this lady believer made frequent offerings to the Daishonin, serving and protecting the Daishonin even though she had not met him personally.

4. Summary

Through the analogy of the one-eyed turtle, the Daishonin teaches how rare it is to be born a human being, to encounter the Mystic Law and to chant the daimoku of Nam-myoho-renge-kyo.
The Daishonin further states that during the twenty-over years after he first chanted this daimoku in the fifth year of Kencho (1253), it was only he alone who chanted and propagated the daimoku in the country of Japan.
Furthermore, compared to the daimoku, the Nembutsu is like beasts frightening with fear when the lion roars, or like the light of the stars hiding when the sun rises, the superiority of which is sternly clear.
In spite of this, people who were jealous of the Daishonin and hated him would persecute him since all these had already been stated in the Lotus Sutra. That is why the Daishonin expresses his state of mind that joy fills his entire body.

5. Main Points for Study

This gosho passage highly praises the action from one’s sincerity in devoting oneself to kosen-rufu!
The lay nun wife of the late Matsuno frequently sent messengers with offerings to Daishonin who was living an extremely difficult existence in the deep mountains of Minobu.
For one who has not even once met the Daishonin and yet supported the great struggle of the votary of the Lotus Sutra, the Daishonin praises the lay nun widow, saying, “Could it be that Shakyamuni Buddha has entered your body, or were your roots of goodness from the past aroused?”
In faith, the most important thing is the depth and strength of our heart. The Daishonin respects and praises such heart of the lay nun widow.
The fourth volume of the Lotus Sutra states that Shakyamuni Buddha promises after his passing that for the sake of the person who expounds the Lotus Sutra, he will send men and women who understand well the Buddha’s intent to make offerings to the person who expounds the Law and assist him in expounding the Law (“Teacher of the Law” chapter).
Basing on this sutra passage, the Daishonin teaches that Shakyamuni Buddha will assume the form of an ordinary person to make offerings to the votary of the Lotus Sutra and assist him.
The votary of the Lotus Sutra is Nichiren Daishonin, and those men and women who protect the votary are his disciples.
All those who are playing active roles in the world of kosen-rufu possess mission no other can replace. And all people have in them the joy to accomplish their mission. This can be said to be the strength of Soka Gakkai after 80 years of its founding, surmounting all the various obstacles and gaining victory over and over again.
Ikeda Sensei said: “Why is the Soka Gakkai so strong? Because it is comprised of sincere and intrepid individuals who stand up and take action whether their efforts are recognized or not. Because its members everywhere are earnestly chanting and devoting themselves to the shared struggle of mentor and disciple, with the conviction that the place where they are right now is the front line of kosen-rufu. There can be no doubt that the Buddhas and bodhisattvas throughout the universe are praising them and the heavenly deities are protecting them.”
Towards the 100th founding anniversary, let us all awaken to our profound mission, and proudly begin our fresh advance!

6. References

Flow 503, pp.5-7.
SGI Library Online: One-eyed turtle.
Gosho: The One-eyed Turtle and the Floating Log.

2011年5月8日（日）KL全體干部會：2011年6月座談會御書學習！

2011-05-08T13:43:00.002+08:00

1. 座談會主題

所有同志，皆有廣宣流布的大使命！
御書：《復松野遺孀女居士書》，御書1467頁。

2. 朗讀御文

猶未得見一面之人，何竟如此多度遣使來訪，究係何等因緣，誠不可思議！法華經第四卷說，釋迦佛將以凡夫之身，供養法華經行者。是釋迦佛化入尊體者乎？又或是過去善根顯發者耶？

3. 白話文

從來不曾見過面的人，能夠這樣一再差遣使者前來，這是有什麼因緣吧？真是太不可思議了！《法華經》第四卷說，釋迦佛化入凡夫的體內，供養法華經行者。是釋迦佛進入你的身體嗎？或是你過去累積的善根所促使的呢？（《日蓮大聖人白話御書》第1冊456頁）

4. 背景

大聖人在1279年3月，從身延寫給駿河國（日本靜岡縣）門下松野大人的夫人。
“遺孀女居士”：稱呼夫婿已過世的女性信徒，目前，仍無法確定收信人，是松野六郎左衛門居士（南條時光的外祖父）的夫人，還是比這對夫妻更早過世的兒子的夫人。
執筆當時，大雨、大風、大雪等天災不斷，導致嚴重飢荒，前所未見。特別是在著作本抄兩年前，傳染病大流行，造成多人死亡。
大聖人在身延，也是生活極度窮困，在本抄提及自己的生活窘境：“衣不足覆身、食難以延命。”（御書1467頁）
此外，掌權者試圖阻撓大聖人一門發展，彈壓農民信徒的“熱原法難”，也在此時進入白熱化階段。
如此世局，儘管遺孀女居士未曾與大聖人晤面，仍多次送來供養，守護大聖人。

5. 大意

大聖人在本抄，透過“一眼龜”的譬諭，教示出生為人值遇妙法、唱奉南無妙法蓮華經，是非常難得的事。
並提到，自1253年唱出第一聲題目後至今二十多年間，在日本國唱念與弘揚題目的人，只有大聖人一人。
進而談到，若與題目相比，念佛就像聽到獅子一吼就懼怕的野獸、太陽一升起就躲起來的星光一樣，勝敗優劣已昭然若揭。
儘管如此，人們仍會嫉妒與迫害大聖人，然此事在《法華經》早有所述，所以，喜悅遍布全身，大聖人如此說出了自己的心境。

6. 內容重點

這段御文，是大聖人對於真心誠意為廣宣流布付出行動者，給予最大的讚嘆。
松野遺孀女居士多次派遣使者，將供養品送到在身延山中生活極度困窘的大聖人身邊。
一次也未曾見過大聖人，卻支持“法華經行者”大奮鬥的遺孀女居士，大聖人讚嘆說：“真是太不可思議了！是釋迦佛進入你的身體嗎？或是你過去累積的善根所促使的呢？”
信心：最重要的是“心”的深度與強度。大聖人對於松野遺孀女居士的這份“心”，表示感佩與稱許。
本抄提及的《法華經》第四卷中，釋尊承諾在佛滅度後，對說示法華經者，派遣能體會佛意的男女，去供養說法者，並協助說法（《法師品》）。
大聖人根據此經文，說到釋迦佛化入凡夫的體內，供養法華經行者。
法華經行者是指日蓮大聖人，而守護行者的男女，即是其門下弟子。
活躍在廣宣流布世界的每一個人，都擁有別人無法替代的尊貴使命，而且都擁有達成使命的喜悅。這也可說是創立了80年的創價學會，度過種種艱難，不斷勝利超越過來的堅強之處。
池田先生：“為什麼我創價學會這麼強？因為這裡有着不論有沒有人在看，也要一人立起，認真奮鬥的、真正勇者。因為這裡有着，認為當今自己所在之處，就是廣宣流布最前線的戰場，而拼命祈求奮戰的師弟共戰同志，而且，此同志遍布全國各地，發光發熱。這樣的人必定會受到三世十方佛菩薩的稱許、諸天善神的守護。”
讓我們邁向創立100周年，自覺深厚的使命，光榮地展開嶄新的前進吧！

7. 參考

《流》503期33-35頁。
座談會御書。
盲龜浮木的譬喻。

“梵汉共时，云南无妙法莲花经也！”

2011-05-06T19:00:00.000+08:00

【在4月28日KL552支部的“初级考试学习会”上，跟大家分享了以下的重点】

法华经的题名

梵文：Sad-dharma（正法）pundarika（白莲华）sutra（经）！
鸠摩罗什，将这题目汉译为“妙法莲华经”！
御义口传云：“南无妙法莲华经之南无，是梵语；妙法莲华经，是汉语。梵汉共时，云南无妙法莲花经也。”（御书739页）
大圣人在当时的13世纪日本，是以汉语吴音，来将“妙法莲华经”读为“myo ho ren ge kyo”，所以，将这“南无妙法莲华经”的题目，唱诵为“Nam myo ho ren ge kyo”，教示为“梵汉共时”。
就我们来说，“妙法莲华经”的汉语福建音，读为“miao huat lien hua geng”；汉语广东音，读为“miuu faat lien waa geng”等等!
所以说，这“Nam myo ho ren ge kyo”是“梵语、汉语共时”，而不是所谓的“日语”！
在13世纪的日本当时，“梵汉共时”，可以说，就是“国际语(international language)”！
更进一步来说， “南无妙法莲华经（读为 Nam myo ho ren ge kyo）”是“唯佛与佛，乃能究竟”的宇宙佛语！

...

吴音：日本汉字音。

唱題的旋律，大概是一分鐘六十次左右，是最適當的速度！

2011-05-06T00:27:00.005+08:00

某婦人部干部：“支部长，在开支部/地区会时，叫大家以后要一分钟唱60句题目，他说这是SGM教学部长陈国龙先生说的。”

我的回應：

一分钟60句题目，不是我陈国龙说的，也不是池田先生所说的！
而是，根据池田先生和医学部代表的恳谈中，所作出的一个建议！
而且，也完全没有规定说，一分钟一定要唱60句题目！

请参阅我的 blog-post！

“西山千秋女醫療部長：唱題的旋律，大概是一分鐘六十次左右（*），是最適當的速度。這與心情最平靜時候的心跳速率剛好一樣。”

很明确地，这里所说的是，大约一分钟60次左右，是最适当的速度！
即是说，一分钟里，可以是50至60句、或60至70句题目！
而不是，戒律似地，硬硬要一分钟60句题目！？

祈祝大家能唱出似白马奔驰、朗朗雄伟的题目，使到大家疲惫的身心，得以苏生！

国龙上

（*）大概是一分鐘六十次左右：可诠释为50至60、或60至70次，即是50至70次之间！

復松野遺孀女居士書！

2011-04-15T12:08:00.001+08:00

1279年3月 58歲作御書1467頁別名：盲龜浮木抄

5月份御书学习　《流501期》

背景与大意

1. 背景：

1279年3月，在身延，寫給駿河國門下松野大人的夫人。
“遺孀女居士”：夫婿已過世女性信徒，目前仍無法確定收信人，是松野六郎左衛門居士（南條時光的外祖父）的夫人，還是比這對夫妻更早過世的兒子的夫人。
執筆當時，大雨、大風、大雪等天災不斷，導致嚴重飢荒。特別在兩年前，傳染病大流行，造成許多人死亡。
身延生活極度窮困：“衣不足覆身、食難以延命。”（御書1467頁）
掌權者阻撓大聖人一門發展，彈壓農民信徒的“熱原法難”進入白熱化階段。如此世局，遺孀女居士雖未曾與大聖人晤面，仍多次送來供養，守護大聖人。

2. 大意：

透過“一眼龜”的譬喻，教示出生為人值遇妙法、唱奉南無妙法蓮華經是非常難得。
自1253年唱出第一聲題目後，至今二十多年間，在日本國唱念與弘揚題目的，只有大聖人一人。
若與題目相比，念佛就像聽到獅子一吼就懼怕的野獸、太陽一升起就躲起來的星光一樣，勝敗優劣已昭然若揭。
儘管如此，人們仍會嫉妒與迫害大聖人，此事在《法華經》早有所述，所以喜悅遍佈全身，如此說出自己的心境。

内容重点

1. “一人立起”的精神！

立宗宣言：1253 年4月28日，大聖人一人開始唱念《法華經》的肝心“南無妙法蓮華經”的題目，作為救濟末法眾生的大良藥。
“要救濟一切眾生脫離苦惱、走向幸福，直至未來永遠”的一大宣言！
早自有覺悟，一旦弘揚妙法，將招來所有人的反彈或迫害。
誠如所悟，從立宗宣言（1253）至著本抄的弘安二年（1279），20幾年間，相繼發生各大難，仍一人忍難弘通大法：“二十餘年間，晝夜朝暮唱此南無妙法蓮華經者一人耳。”
看清使民眾墮入不幸的根源：諸宗的謗法，並嚴厲破折。
念佛廣為弘揚，日本全國上下貴賤，眾多為念佛信徒。
念佛者人多勢眾，不乏負責運作社會體制的有力人士、朝廷、幕府高層人士。
相對，大聖人被社會體制排斥，不依靠權勢，弘揚民眾佛法。
戶田先生，身為無名庶民，於戰後荒野一人奮起。
將戶田先生託付一切廣布事，一人擔起，勇敢與權力魔性對抗的：池田先生。
廣宣流布奮戰：一場壯烈、與魔的奮戰。
在地域、社會進行的對話運動，也是一個人有勇氣的奮戰開始。
重要的是，透過研習御書、師的指導與實踐，將“一人立起”的精神刻畫在生命中。

2. 堅信妙法題目的力量！

以念佛為主的諸宗，不論多大勢力，只要說出萬人成佛的大法，諸宗所有教法，即失去存在意義。
譬喻：“獅子的吼聲，令所有的野獸沉寂；猛虎的身影，令野狗生畏；太陽東升，所有星星的光芒立刻消失不見。”
南無妙法蓮華經：貫穿宇宙與生命的根本大法，無法相信此妙法還產生反彈的不信、謗法，是招致一切不幸的根源惡。
堅信妙法題目的力量，像獅子一吼百獸潰散，能破除此根源惡。
不論陷入多麼絕望的黑暗深淵，題目的力量，能帶來希望，超越一切苦難。

3. 法華經行者的喜悅！

只要冷靜窮究法的勝劣，即能明白何者才是正確，但人們卻嫉妒、憎恨大聖人，好比硬說犬勝獅劣、星星比太陽光亮那樣愚蠢。
人，往往在接觸到正確且卓越事物時，稍微受挫就認為自己不可能成為偉大人物，於是對正確事物無法給正當評價，反之，感到迷惑、畏懼、反彈、嫉妒或憎惡。
這些人，嫉妒火焰旺盛延燒，意圖陷害大聖人，散播大聖人的惡名或以不實之罪控訴大聖人。
大聖人，誠如《法華經•勸持品》經文所說，遭惡口罵詈、刀杖之難，並被兩度流罪。
錯誤低劣者受到尊崇，正確者卻受人輕蔑、遇苦難，一般人若遇這種是非顛倒狀況，必會心生憤怒，想要放棄，但，大聖人不但沒嘆息，還深為喜悅。
大聖人，從自身身上，遭遇《法華經•勸持品》所說“三類強敵”的客觀事實，足以證明他是《法華經》中預言的法華經行者、是本佛，並以“淚浮雙眼，喜盈一身”來表示那份喜悅。
創價學會，也因所從事運動的崇高性與正確性，遭人嫉妒與惡言批評。
池田先生，也曾因不實之罪被逮捕、受到無數批評中傷。
但，再多的野獸聯合發出聲音，也抵消不了一隻獅子的聲音。
池田先生：“ 創價學會才是日蓮大聖人佛法的正統傳承，由於其崇高性與正確性，於是遭到嫉妒、憎惡。我們若能自覺這一點，將有多堅強、‘胸中的太陽’不知會有多輝耀，請勿忘此事。”

結語

“一人立起”的精神：大聖人、創價三代師弟！
妙法題目的力量：獅子吼！
法華經行者“淚浮雙眼，喜盈一身”的喜悅！

参考资料：

《流501期》，34页~38页。

青出于藍、勝于藍！

2011-04-11T23:11:00.002+08:00

今晚，參加了KL 552支部的座談會（皇冠鎮），最后講話，跟大家分享了以下幾點：

1。飛機在半空飛行時，如果引擎停了，會怎么樣？

那一定是會墜落下來！
飛機在起飛時，已經突破了它第一個界限，快速地升空！
飛機在半空飛行時，高度約拔海30,000尺，速度約860km/hr，所以，它不可能停下來，也沒有理由停下來！
我們的信心，也是一樣，一旦上了軌道，就要勇猛精進，不能停下來，直至到達目的地為止！
我們的祈愿也是一樣，一定要徹底地唱題祈求，直至達到目標為止！

2。愈發強盛信心！

乙女母親，翻山越嶺，到佐渡、身延拜訪大聖人，信心的強盛度，可想而知！
但，大聖人還是教示：“希愈為強盛信心”！
可見，信心，是必須持續強盛下去的！
只有這樣，才能有“青出于藍、勝于藍”的信心！

3。人類整體的災難！

在日本東北部發生的大地震大海嘯，有人問：是不是“因果報應”？
講“因果報應”的，還是停留在小乘教的修行（只是為了小我自己的修行），而不是修行實大乘教的法華經（為了大我全人類的幸福）！
須知“彼是他人之事，今則在我身！”（龍門御書，御書1645頁）
在地球上所發生的所有災難，都是我們全人類的災難，而不是只屬于那一個區域、那一國的人民的災難！
我們創價學會，就是以“立正安國”的精神，發動全球性（192個國家、地域）的唱題來鼓勵、支援我們在日本的同志和災民，祈愿他們能盡快地度過這人類的冬天！

4。心之財為第一！

在日本東北部所發生的大地震大海嘯，可以看到倉之財、身之財被摧毀！
但，跟妙法共生存的同志們，他們的心之財，不會被摧毀，而將會是永遠不滅、金剛不壞地留存在三世的生命裡！
讓我們繼續為日本的同志和災民，送上虔誠的題目，祈愿日本一定能早日複康、早日複元！

與大家共勉之！

Sunday April 10, 2011 KL All Leaders Meeting: May 2011 Discussion Meeting Gosho Study!

2011-04-10T13:51:00.004+08:00

1. Theme for Discussion Meeting :

Disciples! Like the Mentor, Win Over All Adversities!
Gosho: The Opening of the Eyes, WND-I-283.

2. Reading aloud the gosho passage!

Although I and my disciples may encounter various difficulties, if we do not harbor doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbor doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes.

3. Background

“The Opening of the Eyes” – a treatise that reveals the quintessence of Nichiren Buddhism. The Daishonin completed this treatise in the 2nd month of the 9th year of Bun’ei (1272) at Tsukahara in Sado Island, and addressed to Shijo Kingo, on behalf of all his followers.
During this period, Daishonin and all followers were right in the very whirlpool of oppressions. On the 12th day of the 9th month in the previous year (1271), Daishonin was facing execution at Tatsunokuchi, and was exiled one month later to the Sado Island. All his disciples were facing persecutions such as imprisonment, exile and forfeiture of fiefs, receiving such heavy blows to the extent that Daishonin said in Kamakura, 999 out of 1,000 people gave up their faith when he was arrested [cf. WND-I-469].
People of the society and followers who were swayed were harshly criticizing Daishonin, saying if the Daishonin was the votary of the Lotus Sutra, why was he not protected by the heavenly deities.
In order to clear such criticisms with one sweep, and open up the eyes of the people to the truth of the votary of the Lotus Sutra who vowed to save the people of the Latter Day of the Law, the Daishonin wrote this treatise.

4. Gosho Summary

At the very beginning, Daishonin shows clearly the theme of this treatise – the three categories of people all human beings should respect, “sovereign, teacher, and parent.” And, he examines the sovereign, teacher and parent as taught in Confucianism, non-Buddhist teachings and Buddhism.
Next, after verifying the superiority and inferiority of all sutras, Daishonin reveals that the principle of ichinen sanzen, expounded in Life Span chapter of essential teaching of Lotus Sutra is indeed the ultimate Law for attaining Buddhahood. And, he states that knowing full well that great persecutions will keep arising, he is prepared to expound this in the Latter Day of the Law.
Subsequently, Daishonin replies to the criticism of why there is no protection of the heavenly deities by saying that in light of the Lotus Sutra, the three powerful enemies have filled the entire country, and there is no other votary of the Lotus Sutra except the Daishonin himself who is battling with these powerful enemies.
Then, Daishonin teaches that whether there is protection of the heavenly deities or not, he will carry on propagating the Mystic Law, and vows to be the pillar, the eyes, and the great ship of Japan, and stake his life for the Law. He then teaches his disciples the path of attaining Buddhahood in the Latter Day of the Law – no matter what difficulties may befall them, as long as they carry through with their faith, they will definitely attain Buddhahood.
Finally, Daishonin concludes that he, who lives through and through as the votary of the Lotus Sutra, is indeed the sovereign, teacher and parent to the people of Japan.

5. Main Points for Study

This gosho passage is the conclusion part of The Opening of the Eyes in which Daishonin reveals “the most important concern of my entire life,” and the teaching that the three successive mentor and disciple of Soka have all along read with the three karmic action of word, thought and deed.
“I and my disciples!” – Nichiren Daishonin calls out to his disciples with a flood of emotions.
Daishonin was born with the same appearance as the people who slander the Lotus Sutra in the evil age of the Latter Day of the Law. He became the votary of the Lotus Sutra and battled with great persecutions brought on by the three powerful enemies, eradicating his evil karma of slandering the Law and presented to us the victorious appearance of the ultimate of life of attaining Buddhahood.
This struggle of “difficulties equal enlightenment” is the great path of attaining Buddhahood which the Daishonin take the lead in opening up for the sake of the people of the Latter Day of the Law. That is why Daishonin calls out to his disciples, “I and my disciples,” and teaches us to win over all difficulties with the faith that is one with the mentor.
Along the path of struggle aiming towards attaining Buddhahood, difficulties are unavoidable. There may be times of severe trial where there appears to be no protection from the heavenly deities. However, at such time, we should not harbour doubt or lament, but instead, courageously stand up and recognize this as the best opportunity for transforming our karma.
It is for the sake of such crucial moment that Daishonin taught his disciples this principle. However, many of his disciples begin to harbour doubts and abandon their faith during such crucial moment. We must never forget “the crucial moment” where we should fulfill our most important promise between mentor and disciple.
What then is “the crucial moment?” It is not determined by any other person except our very own self. It is the moment when we ourselves resolve and determine to fight.
Sensei: Reality can be a continuation of many awful and difficult moments. However, it is indeed because of all these, we are able to open up expansively the great life-state towards attaining Buddhahood. Just like the jet plane taking off in a steep climb with high speed, taking difficulties as provision, we are able to rapidly elevate our life-state. As Daishonin teaches, difficulties equal peacefulness, difficulties equal emancipation, and difficulties equal advancement.
Winning over the severe winter of our karma with tenacious and fortified faith, let us magnificently sing the song of praise for the victorious spring of our life!

6. Communiqué

Please encourage all those leaders who have not acquired the Elementary Level or Youth Level 3 study qualification, in particular, those district and above leaders who are Study PIC’s for the District Gosho Study, to register and sit for this coming year-end Elementary Level and/or Youth Level 3 Study Exam!
All those leaders who have acquired the Lecturer Level 3 study qualification in 2002, 2003 and 2004, are same as acquiring the Elementary Level or Youth Level 3 study qualification!
Some leaders have commented that all the materials presented are already in the Flow publication, can we have new or other materials? Here, I would like to again emphasize that the study materials (Discussion Meeting Gosho Study, and Gosho Study Meeting) inside Flow are more than enough! This is because all these study materials are taken from Daibyakurenge, Soka Gakkai monthly Buddhist journal, which are carefully prepared and edited by the Soka Gakkai Study Department of Japan, translated by Taiwan SGI, and then published by SGM Cosmic publication! The question is whether we as Study PIC’s have, like what Toda Sensei teaches, read through these materials 10, 20, or umpteen times!
The Lotus Sutra is not talking about other people, but our very own self! In the Jigage, it starts from “Jiga toku butsu rai,” and ends with “soku joju busshin!” It is all about “our very own self,” about how “we freely receive and employ!” The content of Jigage is all about how we our very own self feel, receive and employ!

7. References

Flow 501, pp. 5-8.
Lectures on the Hoben and Juryo chapters of the Lotus Sutra, Part 3, 36 instalment, pp. 166-174.

2011年4月10日（日）KL全體干部會：2011年5月座談會御書學習！

2011-04-10T13:33:00.003+08:00

1. 座談會主題

弟子們，要如師匠般戰勝苦難！
御書：《開目抄》，御書251頁。

2. 朗讀御文

我及我弟子，雖有諸難，若無疑心，自然得至佛界。勿疑天之無加護，勿嘆現世之未得安穩，雖朝夕教我弟子矣，皆因生疑棄離。愚人之習，於約束事，偏於重要時分忘失。

3. 白話文

我和我的弟子，雖然遭受各種苦難，只要沒有懷疑的心，自然可以到達佛的境界。不要懷疑諸天為什麼沒有守護，不要感嘆現世的生活得不到安穩，雖然早晚我都在教導我的弟子們，但都因為產生懷疑而放棄《法華經》。愚蠢的人往往會在重要的時刻，把約定好的事情忘得一乾二淨。（《日蓮大聖人白話御書》第1冊120頁）

4. 背景

《開目抄》：闡明日蓮佛法真髓的御書。
在嚴寒流放地佐渡塚原撰寫，於1272年透過四條金吾，傳達所有弟子。
這時期，大聖人一門正受激烈彈壓。大聖人於前一年9 月1 2 日，面臨龍口刑場斬首，又於隔月被流放佐渡，弟子們被捕入獄、被驅逐、被沒收財產等，也受到種種迫害，一門如御文：“鐮倉蒙咎之時，千中九百九十九人墮之者”（御書940頁）所示，遭到重大打擊。
世人及心生動搖弟子，發出嚴厲批評：“大聖人若是法華經的行者，為什麼沒有諸天的守護？”
大聖人，為消弭這些批評聲浪，讓他們看清，何謂救濟末法眾生的真正“法華經行者”，寫下本抄。

5. 大意

大聖人一開始，明示本抄主題，即一切眾生應尊敬的是“主師親”，並對儒教、外道、佛教的主師親進行探討。
接着，檢視與論證佛教各經典的勝劣，闡明《法華經》本門《壽量品》的一念三千，才是究極的成佛之法。並談到，明知大難會不斷發生，也要在末法說此法的覺悟。
接着，針對批評“為什麼沒有諸天的加護” 作回答，說示只要對照《法華經》，就能明白“ 三類強敵” 已遍布全國，除了與強敵奮戰的大聖人外，別無“法華經行者”。
之後，大聖人表明不管有無諸天加護，都要弘揚妙法，誓願成為日本的梁柱、眼目、大船，貫徹一生的覺悟。並教導弟子末法成佛之道—日日不管遇到任何難，只要貫徹信心，必能到達佛界。最後結論，終生身為“法華經行者”的大聖人，才是日本國人們的主師親。

6. 內容重點

這段御文，大聖人明示“一生之大事”之《開目抄》結論部分，也是創價三代師弟，一向以“身口意”三業來拜讀的聖訓。
“我及（並）我弟子” — 大聖人，如此感慨萬千地呼籲弟子們。
大聖人是以與毀謗《法華經》的眾生同樣姿態，出生於末法惡世，成為“法華經行者”，與“三類強敵”帶來的大難奮戰，消除謗法的罪業，展現成佛此生命最崇高的勝利姿態。
如此“難即悟達”的奮鬥，正是大聖人率先為末法眾生開示的成佛大道。因此，大聖人以“我及（並）我弟子”教導弟子們，要以“與師匠不二”的信心，戰勝諸難而成佛。
以成佛為目標的奮鬥過程中，苦難是無可避免的。
也會有諸天加護未現，受到嚴峻考驗的時候。
這時，絕不可懷疑、感嘆，應認為現在正是宿命轉換的好時機，勇敢地站立起來。
大聖人就是為了這重要的時刻，而教導弟子此法門，但是許多弟子在現實遇到這種時刻，卻起疑心而退轉。我們絕不能忘記，應履行師弟約定的“重要時分”。
那麼，什麼時候是“重要時分”？這不是由誰來決定，而是自己下定決心要奮戰之時。
池田先生：“ 現實中，或許有許多令人厭惡、痛苦的事，但正因為如此，才能開啟寬闊的成佛境涯。就好像飛機急速升空一樣，以苦難為資糧，就能快速提升自己的境界。這就是大聖人所教示的：‘難即安樂’‘難即解脫’‘難即前進’。”
讓我們以不屈不撓的信心，超越嚴峻的宿命冬天，高歌人生的勝利春天吧！

7. 聯絡事項

請鼓勵所有還未考取初級/青年三級的干部，特別是有擔當御書講義的地區以上干部，踴躍地報名考今年尾的初級/青年三級教學考試！
所有在2002、2003、2004年考獲“講師三級”的教學資格的干部，相等于考獲“初級/青年三級”的教學資格！
有些干部有問及，我們每次所學習的資料，在《流》已有刊載，可否再給其他資料？在這裡，我要再次重申，《流》裡面所刊載的教學資料（座談會學習資料和御書學習資料），已經很足夠，因為全部都是《大白蓮華》裡，日本創價學會的教學部所精心編輯、台灣翻譯、我們SGM編輯部再轉載。問題/關鍵就在于我們擔當者，有沒有如戶田先生所教導的，讀上10遍、20遍、無數遍！
《法華經》不是講他人，而是講我們自己本身！《自我偈》有：“自我得佛來……速成就佛身”！始終都是“自身”、“自受用身”！《自我偈》的內容，自己本身，怎么樣去感受、怎么樣去受用！

8. 参考

《流》501期25-27頁。
法華經方便品壽量品講義，第三集，第36講，125至130頁。

Keep Praying Until Your Prayer Is Answered!

2011-04-03T10:32:00.001+08:00

Sensei's guidance reads...

There are many elements involved in a prayer being answered, but the important thing is to keep praying until it is.

By continuing to pray, you can reflect on yourself with unflinching honesty and begin to move your life in a positive direction on the path of earnest, steady effort.

Even if your prayer doesn't produce concrete results immediately, your continual prayer will at some time manifest itself in a form greater than you had ever hoped.

.....

Hell Is Itself the Land of Tranquil Light!

2011-03-28T12:49:00.003+08:00

Sensei's guidance reads ...

"In a letter to the lay nun Ueno, mother of the young Nanjo Tokimitsu, Nichiren Daishonin writes: 'Neither the pure land nor hell exists outside oneself, both lie only within one's own heart....One who embraces the Lotus Sutra will realise that hell is itself the Land of Tranquil Light' (WND-1, 456).

"When we are consumed by the sufferings of our small lesser self, our heart is trapped in the restrictive, confining state of hell. But deep within each of our lives, we possess the free and untrammelled world of Buddhahood, which is vaster than the ocean and wider than the sky. Courage derived from faith in the Daishonin's Buddhism enables us to manifest this expansive state of Buddhahood and build a 'Land of Tranquil Light' right here, in the world in which we live.

"My mentor, second Soka Gakkai president Josei Toda, said: 'The courage of the Buddha can withstand all misfortune. It can prompt even the most negative and devilish forces to support the cause of Buddhism. If we intrepidly take action, a strength we never knew we had will emerge from within, allowing us to overcome every obstacle.'"

[SGI Newsletter No. 8184, Editorial, April 2011 Daibyakurenge, The Invincible Courage of Soka]

Sunday March 13, 2010 KL All Leaders Meeting: April 2011 Discussion Meeting Gosho Study!

2011-03-21T13:16:00.002+08:00

1. Theme for Discussion Meeting :

The Faith to Challenge More than Ever!
Gosho: The Supremacy of the Law, WND-1-615.

2. Reading aloud the gosho passage!

Strengthen your resolve more than ever. Ice is made of water, but it is colder than water. Blue dye comes from indigo, but when something is repeatedly dyed in it, the color is better than that of the indigo plant. The Lotus Sutra remains the same, but if you repeatedly strengthen your resolve, your color will be better than that of others, and you will receive more blessings than they do.

3. Background

The Daishonin wrote this letter at Minobu in the eighth month of the first year of Kenji (1275). Although it was addressed to Oto, from the content of the letter, it was obviously meant for her mother, the Sage Nichimyo.
Nichimyo was an earnest believer living in Kamakura. Separated from her husband, while bringing up an infant daughter, she carried through with a pure faith.
Because of the great oppression starting from 1271, the Daishonin was exiled to Sado and many of his believers in Kamakura backslided. However, Nichimyo’s faith burned more than ever, travelling all the way from Kamakura to visit the Daishonin in Sado. The Daishonin praised such pure faith of her and bestowed her the highest Buddhist name Sage Nichimyo (Sun Wonderful).
In 1274 when the Daishonin entered Mount Minobu, his prediction of foreign invasion became true, and the Mongols attacked Japan. But, even in such a disturbed state of society, Nichimyo visited the Daishonin in Mount Minobu.

4. Summary

This gosho teaches that the Japanese people of the day, unable to distinguish between the superiority of the votary of the Lotus Sutra and the inferiority of all the priests of the other schools, arrogantly persecuted the Daishonin, which incurred the particular wrath of the heavenly gods, leading to the Mongol invasion. And presently, all these people had become cowards.
The Daishonin promises Nichimyo that undefeated even in the face of raging waves of the society and striving firmly in her faith, the heavenly gods will certainly protect her. The Daishonin then encourages her that the Lotus Sutra remains the same, but if she repeatedly strengthen her resolve, she is certain to receive more blessings than others, and hopes that she will strengthen her faith more than ever.

5. Main Points for Study

Faith is the boundless struggle for progress and advancement! In continuously challenging to be higher and stronger, there will be true fulfillment of life, joy, and happiness!
Nichimyo, the recipient of this gosho, was a lady who devoted through and through such faith of her as “to be together with the mentor,” as well as “for the sake of the mentor.” Separated from her husband and alone bringing up an infant daughter, her life was definitely not easy. However, even in the midst of oppression when the Daishonin was exiled to Sado, Nichimyo visited Sado.
When the Daishonin entered Minobu, even in such disturbed state of society after the Mongol invasion, she courageously travelled to Minobu. In recognition of such single-minded seeking spirit of Nichimyo, the Daishonin praises her to the extent that, “You are the foremost votary of the Lotus Sutra among the women of Japan.” [WND-I-325]
Even to Nichimyo who was so strong in faith, the Daishonin went as far as telling her to “strengthen your resolve more than ever.” To never content oneself with the present situation but to stand up and strengthen one’s faith “more than ever,” this indeed is the key to transform misfortune into happiness, suffering into joy, and karma to mission.
When water is cooled, it becomes ice which is colder than water. When a cloth is repeatedly dyed in blue dye which comes from the indigo plant, the colour is better than that of the indigo plant.
By saying, “The Lotus Sutra remains the same,” it means that even praying to the same Gohonzon, it is only when we muster up our strong faith more than ever, carrying through our action for kosen-rufu, that we will, just like the colour better than the blue dye from indigo, receive more and more blessings.
It is how much we pray and how much action we take, with a strong faith, that our own life-state will expand and our blessings accumulate.
SGI President Ikeda once said that no one can say that because he is earnest in his faith, he should not be worried! Buddhism and faith are forever advancing, as well as eternally challenging. “Advancing” equals “tranquility.” Challenging continuously, brightly and magnificently, is itself the life of victory!
Let us advance lively and youthfully on the path of challenges, seeking spirit and progress!

Reference: Flow 499, pp. 4-6.

2011年3月13日（日）KL全體干部會：2011年4月座談會御書學習！

2011-03-21T12:35:00.004+08:00

1. 座談會主題

要有愈為強盛、不斷挑戰的信心！
御書：《致乙女函》，御書1270頁。

2. 朗讀御文

希愈為強盛信心！冰雖從水出而寒於水，青雖出於藍而反復染之，則其色勝於藍。雖同於法華經修行，反復堅其志者，則色勝他人，且多利生。

3. 白話文

希望妳更加鼓起強盛的信心來！冰雖然是由水變出來的，卻比水更寒冷；青色雖然是從藍草提取出來的，可是一再反復浸染，它的色澤也會變得比藍色更鮮豔。信仰同一的法華經，倘能再加深信心，不斷實踐的話，氣色會比他人更顯得紅潤，功德也會比他人多。（《日蓮大聖人白話御書》第1冊423頁）

4. 背景

本抄是1275年8月，大聖人於身延所寫。收信人為“乙女”，但依內容，是寄給乙女的母親—日妙聖人。
乙女的母親，是住在鎌倉的門下，與丈夫仳離，一面撫養年幼的獨生女，一面貫徹純真的信心。
由於1271年開始的大彈壓，大聖人被流放佐渡，鎌倉眾多弟子退轉，但，乙女的母親卻更燃起信心火焰，從鎌倉千里迢迢去探訪大聖人。大聖人讚許她的信心，並贈予“日妙聖人”此最高稱號。
大聖人進入身延的1274年，蒙古來襲，“他國侵逼難”終成事實。乙女母親在動盪世局中，仍前往探訪大聖人。

5. 大意

大聖人教示：國內眾人未能分辨法華經行者與他宗諸師的優劣，趾高氣揚地迫害大聖人，因此招來諸天憤怒，導致蒙古來襲。如今，眾人全變得膽怯怕事。
大聖人更對不敗給世間風浪、堅強勤勵信心的乙女母親保證，諸天絕對會守護她。並鼓勵她，同樣修行法華經，倘若能更加深信心、不斷實踐，功德就會比別人多，希望她比以前更加信心強盛。

6. 內容重點

信心是無限向上的奮戰。當我們持續挑戰要“ 更高”“更強”時，就會擭得真正生命的充實感、歡喜與幸福。
接獲本抄的乙女母親，是位貫徹“ 與師共戰”“為了師匠”之信心的女性。她和丈夫仳離，又要撫養幼女，生活絕不輕鬆，但是日蓮大聖人被流放佐渡時，乙女母親儘管身處彈壓漩渦，仍到佐渡拜訪大聖人。
大聖人一進入身延，她也不顧蒙古來襲後的動盪世局，奮勇前往身延，一心一意的求道姿態，獲得大聖人讚許為“日本第一之法華經行者之女人。”
對於信心這般強盛的乙女之母，大聖人仍特意教示：“希愈為強盛信心。”因為，絕不安於現狀，“愈為”奮起強盛的“信心”，正是將不幸轉換為幸福、苦惱轉換為歡喜、宿命轉換為使命的關鍵。
水一旦被冷凍，就會結成比水更冷的冰。以取自藍草的染料反復染布，就會出現比藍色更鮮豔的青色。
所謂“ 雖同於法華經修行”，雖然同樣是向御本尊祈求，若是愈益強盛地奮起信心，貫徹廣宣流布的行動，就會像鮮豔的青色一樣，儼然顯現功德。
以強盛的信心祈求了多少，行動了多少，自己的境界就會跟着擴大多少，功德也會聚集過來。
池田先生：“我都這麼認真信心，應該不用擔心了吧！任何人都不能這麼說。佛法、信心永遠都是前進，永遠都是奮戰。‘ 前進’即‘ 安穩’。明朗、堂堂地持續奮戰的姿態，就是‘勝利’的生命。”
讓我們精神奕奕、朝氣蓬勃地，在挑戰、求道與向上之道上，前進不懈吧！

參閱：《流》499期26-28頁。

勤行是正確的健康法！唱題的旋律，一分鐘六十次左右，最為適當！

2011-01-16T05:00:00.003+08:00

＜暢談生老病死與人生　第二回：佛法與醫學　摘要＞

池田先生：
聖訓裏有說及輪陀王在聽到「白馬鳴聲」後，驅除病魔，身心同時得到康健，力量倍增，勤於治世──「例昔有名輪陀王之大王……若言此王以何物為膳，乃白馬之鳴聲也。聞得馬鳴，身得生長，心身安穩，世亦有治。」（御書1102頁）。
所謂「白馬鳴聲」是「妙法聲音」的比喻，說出勤行、唱題等每日的佛道修行，是配合大宇宙旋律，蓬勃地增長我們生命威光勢力的「最佳健康法」。

成見正作創價青年醫學會議室長：
從醫學角度來看，勤行是正確的健康法。
　挺直身子發聲，可以提高肺和心臟的機能。
　這種姿勢，不論是跪座或坐在椅子上也同樣有效。

池田先生：
也就是說爽朗地勤行、唱題，是無意識地在進行腹式呼吸吧。
聽說腹式呼吸有很多好處，是嗎？

西山千秋女醫療部長：
是的，腹式呼吸時，慢慢地呼氣能夠刺激副交感神經，舒緩情緒，穩定心神。

上東洋一東京醫療部書記長：
另外，腹式呼吸對身體也有影響，能夠促進血液循環，使手腳溫暖。
　因為能提高免疫能力，所以很有可能對預防感冒也有作用。

池田先生：
原來如此。
慢慢呼氣唱題，能夠自然而然地增進健康，是一種合理的修行法呢。

西山：
對。唱題的旋律，大概是一分鐘六十次左右，是最適當的速度。
　這與心情最平靜時候的心跳速率剛好一樣。

池田先生：
我年輕時候愛不釋手的《英雄轉》的作者──古希臘思想家普魯塔克(Plutarch)指出：「聲音是呼吸的運動。」
另外，「每日發出聲音，不但能維持健康，而且能夠積聚力量」。
這裏所講的「力量」，並非指肉體的力量，而是指「生命力」。

成見：
勤勵唱題，能夠使我們充滿旺盛的生命力。

...

摘自：宇宙2007年8月號，44-45頁。
首次張貼：2009年10月2日。

Gongyo Is Good for One’s Health! A Rhythm of One Daimoku per Second is Best!

2011-01-16T05:00:00.002+08:00

＜Excerpts, Ikeda Sensei's Discussions on Life and Death - Buddhism and Medicine＞

Ikeda Sensei:
Nichiren Daishonin tells the story of King Rinda’s illness.
When the king heard the “neighing of white horses,” his health returned and “the strength of his body and the perceptive powers of his mind became many hundreds and thousands of times greater than they had been before” (WND, 986).
Thus, he was able to take the lead again and work for the sake of his people.
The “neighing of white horses” is a metaphor for voices chanting Nam-myoho-renge-kyo.
　Our daily Buddhist practice, which involves doing gongyo and chanting daimoku morning and evening, is the best health regimen there is, for it puts our life in rhythm with the universe and greatly increases our vitality.

Dr. Shosaku Narumi, Soka Youth Physicians Conference Chair:
Medically speaking as well, gongyo is good for our health. By sitting up straight and using our voice, we improve the functions of our lungs and heart.
　The effect is the same whether we sit kneeling Japanese style or in a chair.

Ikeda Sensei:
When we chant and do gongyo in a resounding voice, we unconsciously breathe from our abdomen.
　I’ve heard that’s beneficial to our health. Is that correct?

Dr. Chiaki Nishiyama, Soka Gakkai Doctors Division Women’s Leader:
Slowly inhaling and exhaling from the abdomen stimulates the parasympathetic nervous system and has a relaxing and calming effect.

Dr. Yoichi Uehigashi, Soka Gakkai Tokyo Doctors Division Secretary:
This positively influences the entire body, improving circulation and warming the extremities.
　It also enhances the immune system and may aid cold prevention.

Ikeda Sensei:
I see.
So breathing out slowly as you chant is a healthy practice supported by medical data.

Nishiyama:
Yes, I believe so.
A rhythm of one daimoku per second is probably just about right, because it matches the rhythm of our heartbeat when we’re relaxed.

Ikeda Sensei:
Plutarch, whose Parallel Lives I read as a youth, said that speaking itself promotes good health.
　Using one’s voice on a daily basis, he added, is a way to preserve one’s health and increase one’s strength.
　He was talking about life-force, not physical strength.

Narumi:
Chanting daimoku does indeed give rise to powerful life-force.

...

Source: Flow 429, Feb 1, 2008 issue, pp. 7-9.
[1st posted on October 2, 2009]

Prayer with a Vow for Kosen-rufu!

2011-01-13T15:18:00.003+08:00

Attended Chapter 552 English Discussion Meeting yesterday evening at Choong's place in Bandar Sungai Long...

Shared the following with all the attendees...

1. Buddha nature is the boundless life-force that is within all of us, the key is how to manifest such boundless life-force that equals the whole universe to live the very best of our life!

2. Prayers comes from within, from our hearts, wishing this and desiring that...

3. Buddhism teaches the inner way or the inner path, while non-Buddhist teachings teaches the outer way or outer path!

4. Nam-myoho-renge-kyo is the origin of everything, the one ultimate vehicle for the happiness of all living beings!

5. Every morning when we recite, "Niji seson, ju sanmai, anjo niki... (at that time, the World-Honoured One calmly arose from his samadhi...)," during our gongyo, are we aware that Sakyamuni Buddha is teaching us to arise like him from samadhi (deep meditation) and take action? It is not others, but we ourselves who must rise up, standing alone, and take the initiative to act...

6. Ours is a movement whereby the awakened awakening others to the truth that all of us have this Buddha nature, this Buddha potentiality, that is inside all of us...

7. An American Buddhist scholar came to this conclusion that the Lotus Sutra is not about the Dharma, but the Lotus Sutra is the Dharma itself.

That is why Nichiren Daishonin teaches us to chant the title of the Lotus Sutra, Nam-myoho-renge-kyo, which is the Dharma itself.
The Daishonin teaches that when we chant Nam-myoho-renge-kyo once, it is equivalent to reading the whole 28 chapters of the Lotus Sutra once.
The whole 28 chapters of the Lotus Sutra consist of 69,384 characters (Chinese), so when we chant Nam-myoho-renge-kyo once, we have actually read through 69,384 characters of the whole Lotus Sutra.
When we chant the daimoku three times, we read through 3 x 69,384 characters of the Lotus Sutra.
So, that is how great and magnificent this daimoku of Nam-myoho-renge-kyo. That is why the Daishonin teaches that even one single daimoku contains boundless benefit.

.....

致日妙聖人書！

2011-01-11T16:07:00.003+08:00

1272年5月 51岁作御书1265页

3月份御书学习　《流497期》

背景与大意

1. 背景：

大聖人在1272年5月，從佐渡寫給乙女之母的書信。
佐渡流罪：對大聖人，不僅是場最大的法難，弟子們也受到嚴厲彈壓風暴的侵襲。
這當中，儘管處在自界叛逆難、世局動盪不安下，遠赴佐渡探訪大聖人的女性就是日妙聖人。
本篇是稱讚日妙聖人的求道心是何其偉大和珍貴的一篇御書。

2. 大意：

教示：為了成佛所做一切修行的功德，全納於妙法之中，凡夫只要受持此妙法，必能成佛，這就是一念三千的肝心。
進而教示：她受持妙法之修行時，大聖人對她為了拜訪師匠遠赴佐渡的求道姿態，稱讚為“日本第一之法華經行者之女人”，並授予她“日妙聖人”的稱號。

内容重点

1. “如我等無異”的經典！

御書前半，大聖人舉出樂法梵志、雪山童子等賢人、聖人為求佛法捨命的例子，在對比後，說示末代惡世眾生的成佛。
這些求道者修行六波羅蜜，歷劫修行所得功德，全納於法華經的“妙之一字”。
於末法，我們只要受持“妙法蓮華經五字”，就能獲得與佛同等的境涯。
此次研讀範圍前，有說示：“ 我等具縛之凡夫，忽得等同教主釋尊之功德，乃彼之功德，全體受得之故。”
其他御書：“ 說‘如我等無異’，順易得成與釋尊同等之佛也。”（御書1518頁）“說‘如我等無異’，順易得成與釋尊同等之佛，其事無有可疑也。”（御書854頁）
“如我等無異”：佛的願望，要將一切眾生提升至與佛同等境涯，而在末法時代，能成就此的大法，唯有“妙法蓮華經五字”。
“心得法華經者與釋尊齊等”：“心得法華經”是指遵照經文實踐法華經，并加以弘通之意。
就我們而言，就是照着御書，做到自行化他的實踐，認真參與推動廣宣流布的活動。為廣布奮戰者，必能獲得與佛同樣的大境涯。
“其中眾生，悉是吾子”：《法華經•譬喻品》的一節，意指三界中的所有眾生，皆是佛之子。說示：為現實世界的一切眾生，開啟佛的境涯，是佛的愿望，因而佛說法華經。
繼承佛同樣的誓願，為救濟末法惡世的一切眾生而奮起的是法華經行者。因此，法華經行者才是真正的佛子 — 才能開啟自他彼此的佛的大境涯。
以現代而言，受持御本尊並勤勵於廣宣流布的學會員，必能身為尊貴的佛子，獲得等同佛的大境涯。
池田先生：絕不可忘記“為廣布奮戰的庶民才是佛、才是妙法的當體”。
學會員：全都是佛子、寶貴的存在。照着《法華經》“如我等無異”的精神，跟許多人談論佛法，建構自他彼此的幸福，為社會改革作出貢獻的勇者。（參閱池田先生的指導1）
每一個人：抱持著尊貴的使命出生，為了贏得三世永遠的福德，一生貫徹“ 師弟之道”吧！（參閱池田先生的指導2、3）

2. 不論誰都能頓時作佛！

“但”以下之御文：明示師弟不二的信心，正是凡夫能頓時作佛的條件。
首先，舉出中國古代傳說中的堯王與舜王兩位帝王為例，他們都是往外廣召繼承帝位的後繼者，不限定自己的孩子。
大聖人：其要求的條件是擁有“孝心”者，而非“不孝者”，“民子”因為擁有孝心，才能成為“王”。
以我們而言，“孝心”即是師弟不二的信心。
只要有為師（佛）的誓愿活到底的信心，就能顯現胸中佛的生命。
大聖人：如“民子”現身作“王”一般，凡夫頓時作佛，就是“一念三千的肝心”。
無論是怎麼樣的眾生，只要照着本佛的教示，相信自身即是妙法的當體，並且唱題與朝着廣宣流布前進的話，就能頓時作佛。
可感受到，大聖人是教導日妙聖人：“你是信持妙法，所以必成佛無疑，無須擔心。”

3. 合乎時的實踐是肝要！

為獲得妙法的功力，什麼是必要的？
大聖人教示：所謂佛法修行，必須是合乎“時”的實踐。
在“法”尚未說出的時代，如樂法梵志、雪山童子般，賭命求法的行為是最重要的實踐。
在末法時代，要以不惜生命的精神，守護與弘通佛法。
就我們而言，實踐並弘通佛法正是根幹，也就是以廣宣流布為根幹。
接着教示：為追隨廣宣流布之師匠的日蓮大聖人，而踏出不惜身命之旅的日妙聖人，正是一心為法華經而活的“實語之女人”（御書1266頁），還讚揚其心是“日本第一之法華經行者之女人”（御書1267頁），並授予她“日妙聖人”的稱號。（參閱池田先生的指導4）
“行動”會大力打開境涯。
我們每一個人，要以強盛的祈求與專一的決心，全面展開行動，為達成身為尊貴佛子的使命，奮鬥到底。

結語

1. “如我等無異”、“其中眾生，悉是吾子”：學會員，全都是佛子、寶貴的存在！
2. 誰都能頓時作佛，“孝心”即“師弟不二”的信心！
3. 佛法修行，必須是合乎時的實踐！

参考资料：

《流497期》，32页~38页。

Sunday January 9, 2011 KL All Leaders Meeting: March 2011 Discussion Meeting Gosho Study!

2011-01-09T12:01:00.000+08:00

1. Theme for Discussion Meeting

Advance Powerfully with Faith as Our Foundation!
Gosho: Letter to the Brothers, WND-1-502.

2. Reading aloud the gosho passage!

Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra. Nichiren’s teaching was especially difficult to believe at first, but now that my prophecies have been fulfilled, those who slandered without reason have come to repent. Even if in the future other men and women become my believers, they will not replace you in my heart.

3. Background

An important gosho in which the Daishonin teaches the essence of faith in surmounting difficulties to his disciples, the Ikegami brothers (Munenaka and younger brother Munenaga), and their wives, who were living in the Ikegami area in Musashi Province (present-day Ota Ward in Tokyo).
Although the exact date of their conversion was not known, the two brothers are thought to have embraced the Daishonin’s teachings around 1256.
The Ikegami family served the Kamakura government as leading craftsmen.
After the Daishonin entered Minobu, the father of the two brothers, Yasumitsu, who was a loyal follower of Ryokan, the chief priest of Gokuraku-ji temple, forced the two brothers to abandon their faith in the Lotus Sutra, and disowned his elder son.
This gosho is the letter of encouragement in reply to the brothers’ report on this incident.
Regarding the year this gosho was written, previously it was thought to have been 1275, but now it is believed to be 1276.
At that time, to be disowned was not only limited to the termination of father-son relationship, it also signified the loss of social status and economic foundation.
On top of that, when the elder brother was disowned, the younger one would inherit the family estate.
That is why the Daishonin was especially worried that the faith of the younger brother may be swayed, and he gave encouragement from various angles.

4. Summary

The Daishonin teaches that one who embraces faith in the Lotus Sutra will encounter difficulties, and this is because of the evil influence possessed by the devil king of the sixth heaven trying to obstruct one’s faith.
And, he teaches the principle of lessening one’s karmic retribution in which the person who encounters difficulties himself will receive lightly and eradicate the effects of the heavy karma of slandering the Law from his past existences.
Further, he also states that difficulties are trials given by the heavenly gods and benevolent deities to test the faith of the two brothers.
Finally, the Daishonin encourages them, saying that the continuous emergence of the three obstacles and four devils are proofs that they are practicing the correct teachings, and that they must never fear whatever difficulties, but stay united husbands and wives, and surmount all these difficulties with faith as their basis.
(After this gosho was written, although the elder brother was disowned twice, the two brothers strictly observed the Daishonin’s guidance, and a few years later, they succeeded in converting their father to the Daishonin’s teachings.)

5. Main Points for Study

This gosho passage teaches us to powerfully surmount whatever worries and troubles we may encounter in life, basing everything on the Gohonzon and our faith, and seeing through all.
Our daily living is a continuation of worries and troubles. We may be swayed by such worries that things do not go the way we thought.
Nichiren Daishonin teaches that indeed at such time, we must return back to the fundamental of our faith.
The deeper the worries and the greater the challenge, it is necessary that we transform fundamentally, rather than be caught by small superficial things.
To do so, it is very important that we return to the Mystic Law, the fundamental Law of life and the universe, and advance with faith as our basis.
Ikeda Sensei once said that no matter what trouble arises, we must carry through with a deep and strong faith. The concrete way is to set our determination of faith and practice with kosen-rufu as our focus.
The New Human Revolution: “When we truly pledge to achieve kosen-rufu as we chant daimoku, then our prayer is a prayer of the Bodhisattvas of the Earth. At that moment, our lives open and expand to that of the Bodhisattvas of the Earth. Such prayers have the power to set the heavenly deities and the Buddhas, the entire universe, into action, and they will protect us and our families, while also answering our personal prayers.”
In the latter half, the Daishonin praises both the Ikegami brothers and their wives for their steadfast faith in advancing along the path of kosen-rufu all through the years.
Now that the Daishonin’s two prophecies of internal strife and foreign invasion have been fulfilled, there is a change in the secular recognition of the Daishonin.
The Daishonin says that even if in the future there are others who become his believers, they will never be able to replace them in his heart.
These words filled with deep and profound compassion expresses the Daishonin’s thoughts that he will never forget the debts of gratitude and the efforts of those comrades who fought and pioneered the path together with him, their mentor, with such a non-regressing heart as their mentor’s.
It is none other than the mentor and disciple of Soka Gakkai who stood firm with the same vow of kosen-rufu as the Daishonin, and won over numerous great persecutions.
Let us, one after another, construct and expand this world of comrades connected with such honour of mentor and disciple!

Reference: Flow 497, pp. 4-6.

2011年1月9日（日）KL全體干部會：2011年3月座談會御書學習！

2011-01-09T12:00:00.000+08:00

1. 座談會主題

以信心為根本、堅強地前進！
御書：《兄弟抄》，御書1131頁。

2. 朗讀御文！

設有何等煩惱之事，以夢視之，但法華經之事須思索也。其中，日蓮法門自昔難信，而今，前所預言各事，俱已應驗，無理毀謗之人，焉得無悔心乎？縱令後此多有入信男女，終不能取代各位也。

3. 白話文

縱然有任何煩心的事，不妨當作一場夢來看，只有法華經的事要多想想。尤其是日蓮的法門，從前是很難信解，但是今天，我以前預言的種種事情，都已經應驗，無緣無故施加毀謗的人怎麼不會心生懊悔呢？即使今後還有很多入信的男女，我也不認為能夠取代你們。

4. 背景

大聖人寫給武藏國池上（現在的東京都大田區池上）的門下、池上兄弟（哥哥宗仲，弟弟宗長）與他們的妻子，教導“超越難的信心”之要諦的重要御書。
雖不知兩兄弟在何時入信，但據傳是在1256年入信。
池上家是實力雄厚的工匠，任職於幕府。
大聖人進入身延後，兩兄弟之父康光是極樂寺良觀信徒，脅迫兄弟倆放棄信仰法華經，並將哥哥逐出家門。
本篇御書就是大聖人接獲有關此事的報告後，給予鼓勵的回信。
關於著作年份，過去認為是在1275年，現在推測應是1276年。
當時被逐出家門，不僅是切斷父子關係，也意味着將失去社會地位與經濟基礎。
此外，哥哥被逐出家門，可能會由弟弟繼承家業，因此大聖人特別擔心弟弟的信心會受到動搖，而從各種角度給予鼓勵。

5. 大意

大聖人教示，信奉法華經者會遭遇苦難，是因為第六天魔王附身的惡知識妨礙信心之故。
而闡述了“轉重輕受”法門，是說遇難是為了讓受難者在現世輕受、進而消滅其於過去世犯下之謗法重罪的報應。
更進一步談到，苦難是諸天善神為了考驗兄弟二人的信心，給予的試煉。
最後鼓勵他們，“ 三障四魔”相繼出現，正是修行正法的證明。
不論任何苦難，不可畏懼，兩兄弟應與妻子團結一致，以信心為根本，超越苦難。
（在本抄之後，哥哥雖第二度被逐出家門，但兄弟倆謹守大聖人的教誨，數年後，終於贏得父親入信的勝利。）

6. 內容重點

這段御文教導：人生不管遇到什麼“煩惱之事”，也一定要以御本尊為根本、以信心為根本，看清一切，堅強地超越過去。
我們在生活中常會遇到煩心的事，有時會因為不如所願而煩惱到失去方向也說不定。大聖人教示，這時更應該回到根本所在的信心。
當煩惱越深、問題越大時，更應該從根柢改變起，而不是在意表面瑣碎的事情。
因此，要回到宇宙與生命根本之法（妙法），以信心為根本去前進，才是重要。
池田先生：“不管遇到任何煩惱，都要貫徹‘深厚且堅定的信心’。具體的方法就是，無論如何都要堅定以廣宣流布為中心的‘信行’之一念”。
小說《新人間革命》：“只要誓願廣宣流布，唱念題目，那就是地涌菩薩的祈念。屆時，我們的生命就會朝向地涌菩薩的境界開展。因此，如此的祈求有着撼動諸天諸佛、大宇宙的力量，自己與家人都能受到守護，個人的願望也能夠實現。”
大聖人在御文後半段，稱讚池上兄弟與其夫人們，多年來一直走在廣布之道的信心姿態。
由於大聖人預言的兩難（自界叛逆難與他國侵逼難）成真，世間對於大聖人的認識也有了改變。但是大聖人告訴他們，即使今後有人入信，也不能取代兄弟倆在大聖人心中的地位。
這是大聖人充滿深厚慈愛的話語，他表示絕不會忘記這些與師共進，秉持着與師一樣不退的心，一路披荊斬棘，開闢道路過來的同志之恩與功勞。
立下與大聖人相同的廣布誓願，並超越諸多大難過來的人，正是創價的師弟。
讓我們一個又一個地聯結起每一個人，構築這榮耀的同志世界吧！

参阅：《流》497期24-26頁

Offering Encouraging Words!!!

2010-12-20T09:41:00.002+08:00

Sensei's guidance reads...

Encouragement — offering encouraging words — is important.
Nichiren Daishonin states, "The voice does the Buddha's work" (Gosho Zenshu, p. 708).
Sincere words of encouragement have the power to give people hope and courage to go on living.

.....

Sunday December 19, 2010 KL All Leaders Meeting: January 2011 Discussion Meeting Gosho Study!

2010-12-19T14:39:00.003+08:00

1. Theme for Discussion Meeting :

Prayer with A Vow!
Gosho: On Prayer, WND-1-345.

2. Let’s read aloud the gosho passage!

And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered.

3. Background

The prayers of the votary of the Lotus Sutra will definitely be answered! Such is the great conviction spelled out in this gosho.
This letter is said to have been written to Sairen-bo in the ninth year of Bun’ei (1272) when the Daishonin was in exile on Sado Island. However, the details are not very clear.

4. Summary

At the very beginning, the Daishonin distinguishes between the efficacy of prayer based on all the schools that prevailed in Japanese society of the day and the prayer based upon the Lotus Sutra, and teaches, “But prayer that is based upon the Lotus Sutra is a prayer that is certain to be fulfilled [WND-1-336].”
The Daishonin then states in details the reasons based on the vow made during the assembly of the expounding of the Lotus Sutra.
After surmounting all the various great persecutions, Shakyamuni Buddha expounded the Lotus Sutra and opened the way of attaining Buddhahood to all living beings. All the bodhisattvas, all the persons of the two vehicles, and all the heavenly beings, in wanting to repay such great debts of gratitude to the Buddha, made such vows that they “will certainly respond to the prayers of those who practice the Lotus Sutra. And they will take upon themselves the pains of such practitioners [WND-1-336].”
Further, when Sakyamuni announced his passing into extinction, while flowing blood of tears and blood of sweat of great grief, they vowed that they will repay the great debt of gratitude of the Buddha and the Lotus Sutra by defeating the enemies of the Lotus Sutra, never begrudging their lives.
All the bodhisattvas, all the persons of the two vehicles, and all heavenly beings, together vowed firmly to protect the votary of the Lotus Sutra.
That is why the Daishonin resolutely declares that even though such impossible happenings as pointing at the earth and missing it could occur, it could never come about that the prayers of the votary of the Lotus Sutra would go unanswered.
Further, through the factual account of the imperial forces’ defeat in the Jokyu Disturbance because they employed the prayers of the True Word school, the Daishonin teaches that the prayer of heretical teachers who go against the Lotus Sutra is the main cause for the destruction of a nation.

5. Main Points for Study

Let’s make prayers that even the great universe will be moved!
Even if such impossible phenomena that go against reasons as “pointing at the earth and missing it,” and “binding up the sky,” should occur, it could never be that the prayers of the votary of the Lotus Sutra would go unanswered. Such is the absolute conviction of Nichiren Daishonin shown in this gosho.
The Mystic Law is the fundamental law permeating life and the universe. The Lotus Sutra is the crystallization of the vow of the Buddha to propagate this Mystic Law and enable all living beings to attain Buddhahood. As the votary of the Lotus Sutra, if one practices the Lotus Sutra through the three karmic actions of thought, speech, and behaviour, all the living beings in the ten worlds throughout the whole universe will, in all their power, move to assist the propagation of the Mystic Law and help accomplish that person’s prayers.
Therefore, for one’s prayers to be answered, it must be the prayer of the votary of the Lotus Sutra through and through. One must break through one’s own small shell and pray through and through for the great vow of kosen-rufu.
At such time, one must bear in mind to pray through the three karmic actions of thought, speech, and behaviour.
Behaviour means action. It is not only to wish from within one’s heart, but to actually effect such courageous action outwardly in actualizing one’s wish.
Speech means to chant sonorously and pray to the Gohonzon. It is to never give up until one’s prayer is answered, praying through and through with an indomitable fighting spirit until the very end.
Thought means to have a strong ichinen in one’s faith. Having clear and concrete objectives, arousing the power of hope and the power of conviction, with such thought that “I must definitely have my prayers answered!”
Ikeda Sensei: the Mystic Law is the fundamental law permeating life and the universe. The prayers of one who chants the Mystic Law which is more important than any other thing, practices the Mystic Law, and struggles for the Mystic Law, will concur directly with the fundamental rhythm of the great universe. Therefore, there can be no reason why his/her prayers will not be answered. All the heavenly gods and benevolent deities, and all the Buddhas and bodhisattvas, will also definitely protect him/her. The most important thing is the prayers for the sake of kosen-rufu. That is to say, the prayers of making the vow for the sake of protecting and powerfully winning and glorifying the Soka Gakkai which is striving to accomplish kosen-rufu.
Let us carry on praying and discoursing, and winning in all aspects!

Reference: Flow 493, pp. 5-7.

Sensei's Disciple

足元で勝て！Let us be victorious right where we are!

太陽の母ありて！有著太阳的母亲们！We Have Mothers of the Sun!

小悪は、大善です！Small Evil is Great Good! 小恶是大善！

December 2011 Discussion Meeting Gosho Study: "A Life Chanting Through and Through the Mystic Law Sees No Deadlock!"

2011年12月座谈会御书学习：“贯彻唱念妙法不会走投无路！”

The Five Kinds of Heart! Nam-myoho-renge-kyo Signifies the Four Virtues of Eternity, Happiness, True Self, and Purity!

我就是“学会”！“虽赞法华经，还死法华心”！五种心！

The Courage to Rebuild by Daisaku Ikeda

The courage to rebuild

透过「生命变革」步上幸福之道！

I, Nichiren, Was the First to Inscribe the Embodiment of Shakyamuni Buddha, Many Treasures Buddha, and the Bodhisattvas of the Earth!!!

It Is Common Mortals Who Endow Shakyamuni Buddha with the Three Virtues!!!

2011年11月御书学习： 《复日女书其一（御本尊相貌抄）》！

November 2011 Discussion Meeting Gosho Study!

2011年11月座谈会御书学习！

我们有必须在此世完成的久远的大使命！

“狮子王”为“师子王”！师弟不二的王者！

October 2011 Discussion Meeting Gosho Study!

2011年10月座谈会御书学习！

君よ！「悲哀」を「勇気」に変えるのだ！「宿命」を「使命」に転ずるのだ！

2011年9月御书学习： 复上野书其十三（龙门御书）！

Education Must Be Firmly Grounded in the Philosophy of Respect for Life!!!

Humanistic Education, the Lifeblood of the New Century!!!

Education: The Most Important of All Human Enterprises!!!

September 2011 Discussion Meeting Gosho Study!

2011年9月座谈会御书学习！

Soka Gakkai's Community and Culture Centers Are Contemporary Temples and Monasteries!!!

Kumarajiva Translated the Buddhist Scriptures In a Dialogue Setting, Interacting With the Lives of the Common People!!!

There Is No Apprenticeship Except in the Workshop!!!

Wu-lung and I-lung!

'My Last Farewell' by Jose Rizal!!!

Mi Ultimo Adiós by Jose Rizal!!!

Nam-myoho-renge-kyo - the Master of All Buddhas, the Teacher of All Bodhisattvas and the Guide to the Buddha Way!

乌龙与遗龙的典故！

阿弥陀佛完全都不存在，只在经典里出现！

Engaging and Empowering!!!

活在“未来”的是“青年”！

August 2011 Discussion Meeting Gosho Study!

2011年8月座谈会御书学习！

Kumarajiva: "If ... my tongue is consumed by the flames, then you may discard all the sutras that I have translated.”

学习大圣人御书的真正精神！

灵山虚空的好汉！奋起吧！

一念三千等！

五重相对！

法华初心成佛抄！

Buddhist Study Is for the Purpose of Taking Practical Action!

Promising the Happiness of All Women!

The Future Depends upon Women!

Not Advancing Is Regressing!

Every Member a President, Every Member a Foot Soldier!

吴音，不是大圣人所发明 ...

Sunday June 12, 2011 KL All Leaders Meeting: July 2011 Discussion Meeting Gosho Study!

2011年6月12日（日）KL全体干部会：2011年7月座谈会御书学习！

Many in Body, One in Mind!

Perspective of “Life and Death of Myoho-renge-kyo”!

「妙法莲华经的生死」观！

Laboremus!!!

盲龜浮木的譬喻！

One-eyed Turtle!

我並我弟子！“身口意”三業！“重要時分”！

成佛？無疑曰信！自己的魔性和法性！“即”字就是“南無妙法蓮華經”！

Sunday May 8, 2011 KL All Leaders Meeting: June 2011 Discussion Meeting Gosho Study!

2011年5月8日（日）KL全體干部會：2011年6月座談會御書學習！

“梵汉共时，云南无妙法莲花经也！”

唱題的旋律，大概是一分鐘六十次左右，是最適當的速度！

復松野遺孀女居士書！

青出于藍、勝于藍！

Sunday April 10, 2011 KL All Leaders Meeting: May 2011 Discussion Meeting Gosho Study!

2011年4月10日（日）KL全體干部會：2011年5月座談會御書學習！

Keep Praying Until Your Prayer Is Answered!

Hell Is Itself the Land of Tranquil Light!

Sunday March 13, 2010 KL All Leaders Meeting: April 2011 Discussion Meeting Gosho Study!

2011年3月13日（日）KL全體干部會：2011年4月座談會御書學習！

勤行是正確的健康法！唱題的旋律，一分鐘六十次左右，最為適當！

Gongyo Is Good for One’s Health! A Rhythm of One Daimoku per Second is Best!

Prayer with a Vow for Kosen-rufu!

致日妙聖人書！

Sunday January 9, 2011 KL All Leaders Meeting: March 2011 Discussion Meeting Gosho Study!

2011年1月9日（日）KL全體干部會：2011年3月座談會御書學習！

2011年11月御书学习：《复日女书其一（御本尊相貌抄）》！

2011年9月御书学习：复上野书其十三（龙门御书）！