first death anniversary this Friday on the 15th of November, 2024

From the state team :)

As you are aware, we are approaching our mentor Daisaku Ikeda's first death anniversary this Friday on the 15th of November, 2024. His death anniversary provides us with a timely reminder to reflect on our commitment to kosenrufu and deepen our mentor & disciple spirit.

From an essay written for publication in a 2009 edition of Seikyo Shimbun, President Ikeda wrote:

"I have always acted in exact accord with the courageous lion's roar of my mentor, and I have honoured the anniversary of his death each year with the actual proof of my victories. The period from April 2 to May 3 (substitute with November 15) is a time for disciples to demonstrate proof of their victories to their mentor. It is also a time for disciples to pledge fresh victory to their mentor and embark on achieving it.

Striving side by side
and winning victories
in this lifetime,
let's advance joyously
in response to our mentor's call."

Our executive team in SGIA has received information from the SGI Headquarters in Japan, encouraging us all members to chant daimoku with deep appreciation, individually on November 15, instead of holding a special gongyo or memorial meeting for this occasion.

Please use this coming Friday to offer sincere daimoku of gratitude to the tremendous efforts of our mentor throughout most of his life for the Gakkai. Doing so privately would also reaffirm our individual personal connection with our mentor and determination to carry on his spirit forward, beyond the centennial of Soka Gakkai's founding.

Thank you!

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A Triumphant Drama

A Triumphant Drama

an SGI-USA member who, through changing her karma into mission, achieved a life of great human revolution. Praising her, he says that the Soka Gakkai is a gathering of bodhisattvas who have stood up to shoulder their own unique, noble missions.

Throughout Japan and the world, our women's division members—the mothers of kosen-rufu—are leading their lives with confidence, determination, and fortitude.

One such woman is an SGI-USA pioneer member. After marrying an American in Japan, she went to the United States with her husband and their young son in 1966. Her husband was in the military and was sent to Vietnam. Left alone in the United States with her son and not yet fluent in English, she performed hard menial work to earn extra money to make ends meet. Even after her husband's return from the war, the family's financial difficulties continued.

Eventually the couple had another son, but he was born with serious disabilities. Doctors said he would never walk or talk and advised them to commit him to an institution, but the mother fiercely resolved to raise her son herself.

To survive, she sold virtually everything she had—her clothes, including the precious silk kimono she had brought from Japan, her pots and pans—but the family still didn't have enough to live on. Why did she experience all this suffering? The harsh waves of karma seemed to pound her relentlessly.

Having been an active district-level leader in the Soka Gakkai in Japan, however, this member squarely faced the challenges before her; she refused to run away from reality. She held down a job during the day and exerted herself tirelessly on the front lines of kosen-rufu in the evenings.

One evening, she was seated before the Gohonzon as usual. As she was chanting in a clear, resounding voice, the hour grew late; suddenly, she felt as if a brilliant light illuminated her mind: "I am a proud member of the Soka Gakkai. I have the Gohonzon. I have nothing to fear. There is no way that I won't become happy." Tears of unsurpassed joy fell from her eyes.

The sun of happiness rises brightly in the lives of those who valiantly take on, here and now, the challenges presented by their circumstances, their lives, and the struggle for kosen-rufu.

In a letter addressed to a woman follower, the Daishonin writes: "There is nothing to lament when we consider that we will surely become Buddhas" (WND-1, 657).

The Lotus Sutra teaches the profound principle of "voluntarily assuming the appropriate karma."*1 According to the sutra, bodhisattvas, of their own free will, seek to be reborn into an evil age because they empathize with those who are suffering and wish to lead them to happiness.

Each of us, no matter what hardships we may face or what circumstances we may find ourselves in, has a noble mission that only we can fulfill. When we deeply recognize this, everything changes.

We have been born in this world, at this time, to accomplish the great vow we made in the remote past. Our karma is our mission; it is the stage upon which we play out our magnificent drama of transforming adversity into triumph. No matter how difficult or challenging the reality of our lives may be, there is no other separate place where we can achieve happiness.

This pioneer member's elder son grew up watching his mother's courageous example. He went on to graduate as a top student of his class at Yale University.

Her younger son, whom doctors had said would never walk, can even run now, and he also participates in SGI meetings.

This January [2004], this wonderful woman, at 79, declared proudly: "I don't feel old at all. For kosen-rufu, I will continue speaking out to defend the truth and justice of the Soka Gakkai as long as I live!" She is a woman who has triumphed brilliantly.

The resounding music of our women's division members' unceasing efforts fills the air day after day in every community and locale. Truly, they are the driving force of kosen-rufu, and no praise, no matter how eloquent, can fully do them justice. Every day, my wife and I pray earnestly and sincerely that all of these admirable women who work for and devote themselves to kosen-rufu will enjoy lives of boundless happiness and fulfillment.

Mothers of kosen-rufu, who shine like the sun, let your joyous voices ring out even more powerfully with courage, truth, and victory!

I will pray all my life for your wonderful development, and that your strong, happy, and wise voices may resound ever more vibrantly.

From an essay series "The Light of the Century of Humanity," published in Japanese in the Seikyo Shimbun, January 19, 2004.

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给座谈会御书讲解干事的补充资料（11月份）---- 复四条金吾书其七（别名“八风抄”）

给座谈会御书讲解干事的补充资料（11月份）


<slide1>

复四条金吾书其七（别名"八风抄"）


[不为八风所侵者，始谓贤人也。所谓八风，利、衰、毁、誉、称、讥、苦、乐是也。大旨是谓，不为利喜、不为哀叹等之事也。不为此八风所侵之人，必得天之守护。而违理、致怨主君者，任是如何祈祷，诸天难为守护也。（御书文白并列本III，41页）]


A背景与大意


<slide2>

背景



写于: 1276 或 1277 年
日莲大圣人当时在身延山

写给: 镰仓的中心弟子四条金吾





<slide3>

大意


本篇御书就是大圣人听闻金吾的报告后所写的回函。

大圣人在清楚了解金吾的处境之下，指导金吾今后应采取的具体行动，教导他切勿卑躬屈膝，而要表现出作为佛法修行者的尊严。


<slide4>


白话文

不被八风所侵犯的人，才称为贤人。所谓八风，就是利得、损失、背后诽谤、背后称赞、当面赞美、当面谩骂、痛苦、快乐。大略的意思是说，不会因为利得而感到高兴、也不会因为损失而哀叹等的事。不被这八风所侵犯的人，一定可以得到诸天善神的守护。但是，如果有违事理、对主君抱怨的话，那么不论怎样祈祷，诸天也难以守护啊。



（B）重点分享


<slide5>


学习御文的要点：

1．磨练出不被眼前的利害和世间的毁誉褒贬所左右的坚强的自我

2．痛苦或高兴的时候，都要唱奉着妙法前进，是贤者的生活之道

3．"如果换成师匠，会怎么做？"总是以这样的求道心祈求、前进，是弟子之道



<slide6>


1．磨练出不被眼前的利害和世间的毁誉褒贬所左右的坚强的自我


池田先生在讲义中如此解释"八风"：



<slide7>



"八风"是指阻碍佛道修行的作用，有分"利、誉、称、乐"四顺，以及"衰、毁、讥、苦"四违。



<slide8>



简单来说就是：

"利"，获利致富。

"誉"，受世人敬重。

"称"，受世人赞美。

"乐"，身心愉快。

"衰"，吃各种亏。

"毁"，被世人轻侮。

"讥"，被人恶言相向。

"苦"，身心痛苦。



<slide9>
四顺是一般人所渴求的事，四违则是一般人想逃避的事。

即使获得四顺，但也属于暂时性的，不过是相对的幸福。

如果只为注重门面、形象与形式，而疏忽了内在，或者被世间的毁誉褒贬以及眼前的利害所左右，这种人一旦遇到巨大时代变动的风暴，将禁不起任何考验。

最重要的是，"自己本身"要不为八风所动。

（摘自池田SGI会长讲义：研习胜利经典——《御书》）


来自利、誉、称、乐的幸福是一时的，随时都会消失。这样一时的欢喜、金钱、名声不可能永远持续。

重要的是, 不要被眼前的利害得失或世间的评判所左右，而是要打造不被人生中的任何逆境所动摇的坚强的自己。我们创价学会员每天的信心修行和活动的目的就在于此。



<slide10>


2．痛苦或高兴的时候，都要唱奉着妙法前进，是贤者的生活之道



<slide11>



四条金吾在日莲大圣人自佐渡获赦归来的1274年，折伏从他父亲那一代就开始跟随侍奉的主君江间氏。


由于江间氏是极乐寺住持良观的信徒，金吾的折伏使他渐渐被江间氏疏远。


<slide12>


加上那些对金吾有所不满的同僚向主君进谗言，使他的领地被更换到偏远地区，同时俸禄也被削减。



<slide13>


金吾为了证明自己的清白，试图以领地问题控告主君。《八风抄》这篇御书就是大圣人接获金吾这些报告后所写的回函。大圣人如此教导金吾，不受"八风"所动摇的人才是"贤人"。



<slide14>


当大圣人被流放到佐渡的时候，众多门生因为他们的信仰而遭受迫害，然而金吾却得到主君的保护。对金吾来说，主君是他的大恩人。

大圣人提到这一点是要教导金吾，无论是在佛法上还是道理上，他彻底效忠有恩于己的主君才是正确的言行举止和为人处世之道。大圣人教导金吾，这样的人一定会受到诸天善神的守护。


<slide15>



四条金吾深深铭记师匠的鼓励，并加以实践。他一面耐心地等待时机，一面真心为江间氏效劳，终于重新赢得主君的信赖，获赠一块新的领地，俸禄也增加了。因此，贯彻"贤人之道"，也就是做人的正确方式，就能在人生中展现胜利的实证。

关于这一点，池田先生如此解释：




<slide16>


大圣人在对四条金吾指导的"苦悟其苦、乐开其乐，苦乐与共，同唱南无妙法莲华经可也"(御书1189页)，含义重大。

不管是痛苦或高兴的时候，都要唱奉着妙法前进。这才是阔达的人生。如此也必能破除一切苦恼。

（摘自池田会长讲义——《御书的世界》）





<slide17>
当面对挑战时，我们是否问问自己 ...



3．"如果换成师匠，会怎么做？"总是以这样的求道心祈求、前进，就是弟子之道




<slide18>


要如何确立不被一切八风所动摇的自己呢？
大圣人在我们这回所拜读的御文的后面说道：




<slide19>


"施主与老师不能同心，那祈求就像是要在水上使火燃烧一样。"
（白话文，御书文白并列本III，42页）

"如果换成师匠，会怎么做呢？"以这样的求道心祈求，并推进广宣流布，就是日莲佛法的精髓所在。



<slide20>

在激烈变化的现代社会，对眼前发生的事情感到忽喜忽忧可说是人之常情。如果被自己的情绪所左右，就可能忽略正确的人生道路。因此，大圣人强调，我们的心必須与作為"人生模范"的师匠的心保持一致。



　池田先生在指导中说道：


<slide21>

"师弟不二"正是佛法的极意与根干。

弟子不但要与师匠同心，对广宣流布的志向也要一致，要如此认真祈求，奋战不懈。要确信这种祈求定必如愿无疑。

所谓师弟同心，默契一致，也就是指，师弟对"广宣流布的誓愿"要一致；"异体同心的祈求"要相同；"彻底鼓励眼前一个人的行动"也要一致。

如果换成师匠，将如何祈求、思考、行动？弟子只要把这一点定立为中心思想，紧记师匠的指导实践，师弟的心灵就会互通。

（摘自池田SGI会长讲义：研习胜利经典——《御书》）



只要我们的信心以师弟不二的精神为根本，任何障壁，无论有多厚，都能打破！——让我们持着池田门生的自豪，谱写崭新的真实弟子的胜利史吧。


<slide22>


让我们一起重温御文的要点：

1．磨练出不被眼前的利害和世间的毁誉褒贬所左右的坚强的自我

2．痛苦或高兴的时候，都要唱奉着妙法前进，是贤者的生活之道

3．"如果换成师匠，会怎么做？"总是以这样的求道心祈求、前进，是弟子之道






<slide23>


谢谢聆听!











（以上是补充资料〉



由SGS教学部准备

Discussion Meeting Gosho (Nov) ---- The Eight Winds

Supplementary Resources for Leaders Sharing the Discussion Meeting Gosho (Nov)

 

The Eight Winds         Worthy persons deserve to be called so because they are not carried away by the eight winds: prosperity, decline, disgrace, honour, praise, censure, suffering, and pleasure. They are neither elated by prosperity nor grieved by decline. The heavenly gods will surely protect one who is unbending before the eight winds. But if you nurse an unreasonable grudge against your lord, they will not protect you, not for all your prayers.   (The Writings of Nichiren Daishonin Vol 1, p. 794)

 

(A)  Background and Overview

 

Please refer to November 2024 issue of "Creative Life" and summarize.

 

(B)  Key Points for Sharing

 

Key Learning Points of the Gosho Passage:   1.    Forging a solid self that is impervious to short-term gains or reputation  2.    The way of a wise person is to continue chanting the Mystic Law and keep pressing forward both in times of suffering and in times of joy 3.    A disciple is one who prays and forges ahead by always asking oneself what one's mentor would do

 

1. Forging a solid self that is impervious to short-term gains or reputation

 

            In his study lecture, Ikeda Sensei explains the "eight winds" in this manner:

The "eight winds" are conditions that obstruct the practice of Buddhism, consisting of the "four favourable winds" of prosperity, honour, praise, and pleasure, and the "four adverse winds" of decline, disgrace, censure, and suffering. These are defined as follows:   Prosperity     Prospering through gain or advantage. Honour                      Being honoured or acclaimed by the public. Praise             Being praised by those around one. Pleasure                    Experiencing enjoyment, physically or mentally.   Decline                      Suffering various kinds of loss or disadvantage. Disgrace                    Being scorned by the public. Censure                     Being slandered by those around one. Suffering       Experiencing suffering, physically or mentally.               Generally, people welcome the "four favourable winds" and seek to avoid the "four adverse winds", but even the four favourable winds represent only temporary, relative forms of happiness.             If we allow our behavior to be ruled by considerations of short-term gain or loss or the reaction of public opinion—if we become obsessed with what others think of us, focus only on superficial appearances and form, and overlook what's really important—we won't stand a chance when confronted with turbulent times of momentous change. It is crucial that we forge a solid self that is impervious to all of the eight winds. (From President Ikeda's Study Lecture Series: "Learning from the Writings of Nichiren Daishonin: The Teachings for Victory")

 

Happiness and pleasure derived from the four favourable winds of prosperity, honour, praise are temporary forms of happiness. Such pleasure is illusive and not lasting as it fades away eventually. It is not possible for us to enjoy such momentary pleasure or wealth or reputation forever.  

What is crucial is that we do not allow ourselves to be ruled by considerations of short-term gain or loss or the reaction of public opinion by forging a solid self that is impervious to any adversities that might happen in life. And it is for this purpose that we exert ourselves in our daily practice of faith as Soka Gakkai members.

 

2. The way of a wise person is to continue chanting the Mystic Law and keep pressing forward both in times of suffering and in times of joy

 

In 1274, after Nichiren Daishonin was pardoned from exile on Sado Island, Shijo Kingo introduced the Daishonin's teachings to his feudal lord, the head of the Ema family. But his attempts to share the Mystic Law with Ema, a devoted follower of Ryokan, the chief priest of Gokuraku-ji temple, gradually alienated him from his lord.

In addition, as a result of false accusations from his resentful fellow retainers, Kingo was reassigned an estate in a distant land and his salary was reduced.

 Seeking to prove his innocence, Kingo contemplated taking the matter of the estate transfer to court. This letter, "The Eight Winds", is the Daishonin's response upon learning of the situation, in which he teaches Kingo that wise persons are those who are not carried away by the eight winds that seek to sway people's hearts.

To Kingo, Lord Ema was a great benefactor to whom he is deeply indebted. Whereas many of the Daishonin's other followers had been persecuted for their faith during his exile on Sado, Shijo Kingo had been protected by his lord.

Reminding Kingo of this point, the Daishonin sought to teach Kingo that, in terms of both Buddhism and reason, faithfully serving his lord and benefactor, Ema, was the right thing to do and the correct way to behave as a human being. The Daishonin taught him that such an individual will certainly receive protection from the heavenly deities (protective forces of the universe).

            Shijo Kingo deeply etched his mentor's encouragement in his heart and put them into practice. He waited patiently and persevered in his efforts to serve Ema with sincerity. Eventually, Kingo won back Ema's trust and received a new estate as well as a raise in his salary. In this way, by walking the path of a wise person by striving to conduct oneself properly as a human being, one can demonstrate brilliant proofs of victory in life.

With regard to this point, Ikeda Sensei explains as follows:

The Daishonin writes to Shijo Kingo: "Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens." (WND, p 681) These words have enormous meaning. Both in times of suffering and in times of joy, we should chant the Mystic Law and keep pressing forward. This is the way of a master of life. By living with this spirit, we can dispel all suffering. (From President Ikeda's Discussion Series, "The World of Nichiren Daishonin's Writings")

 

3.  A disciple is one who prays and forges ahead by always asking oneself what one's mentor would do

How do we forge a solid self that remains unswayed by the eight winds?

In the paragraph that follows the passage we are studying this month, Nichiren Daishonin writes, "If lay believers and their teacher pray with differing minds, their prayers will be as futile as trying to kindle a fire on water." (WND-1, p 795)

            Advancing kosen-rufu while praying with a strong seeking spirit, always asking ourselves what our mentor would do, is the essence of Nichiren Buddhism.

            In today's world characterized by constant, rapid changes, it is natural to be affected by the short-term changes that one see before one's eyes. One is happy at one moment and sad the next, swaying from one emotion to another according to the changing circumstances. When we are swept away by emotions in this manner, we lose sight of the correct path in life. For this reason, the Daishonin emphasizes the importance of aligning one's heart with that of the mentor, who serves as a "role model" in life for us to should emulate.  

In his guidance, Ikeda Sensei says:

The oneness of mentor and disciple is a fundamental principle and cornerstone of Nichiren Buddhism. As disciples, it is important for us, in our prayers and efforts, to be united with our mentor's heart and commitment for kosen-rufu, and to keep advancing with absolute certainty that our prayers will be answered.             To unite with and be in rhythm with our mentor means to have the same spirit as our mentor in making our own vow for kosen-rufu, chanting with unity of purpose alongside our fellow members, and taking action to wholeheartedly encourage each individual.             By always asking ourselves how our mentor would pray, think, and act and exerting ourselves for kosen-rufu with our mentor's guidance in our hearts, we will come to be acting in complete harmony with our mentor. (From President Ikeda's Study Lecture Series: "Learning from the Writings of Nichiren Daishonin: The Teachings for Victory")

 

As long as our faith is based on the spirit of the oneness of mentor and disciple, we can break through any walls, no matter how thick! With great pride as the direct disciples of Ikeda Sensei, let us create a victorious history through the hands of true disciples.

< end of supplementary resources >

 

Prepared by SGS Study Department

GOSHO("On Offering Prayers to the Mandala of the Mystic Law"

A woman who takes this efficacious medicine will be surrounded and protected by these four great Bodhisattvas 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. Should these four great bodhisattvas desert the woman who chants Nam-myoho-renge-kyo, they would incur the wrath of Shakyamuni, Many Treasures, and the emanation Buddhas of the ten directions. You may be certain that their offence will be greater than even that of Devdatta, their falsehood more terrible than Kokalika's. How reassuring, how encouraging! Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

[Four bodhisattvas: Various kinds of four bodhisattvas appear in Buddhism. The leaders of the Bodhisattvas of the Earth described in the "Emerging from the Earth" chapter of the Lotus Sutra are Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices.]

[Devadatta: A cousin of Shakyamuni who at one time followed him but later became his enemy. In his arrogance, he sought to kill Buddha and unsurp his position. He encouraged dissension within the Buddhist Order and made several attempts on the Buddha's life. He is said to have fallen into hell alive. The "Devadatta" chapter of the Lotus Sutra, however, predicts his future enlightenment.]

[Kokalika: A member of the Shakya tribe and an enemy of Shakyamuni. He was a monk, one of the chief partisans of Devadatta. Knowing the Buddha's might, he was, at first reluctant to join Devadatta's plot against him, but falling under Devadatta's influence, he slandered the Buddha's disciples Shariputra and Maudgalyayana, and is said to have fallen into the hell alive.]

Source: GOSHO("On Offering Prayers to the Mandala of the Mystic Law", WND-1, Pg. No. 415)

Background: Neither the date nor the recipient of this letter is known. But it is generally supposed that the letter was given to the lay nun Sennichi, the wife of Abutsu-bo, in the tenth year of Bun'ei. The "Mystic Law" in the title indicates both the five characters of Myoho-renge-kyo and the seven characters of Nam-myoho-renge-kyo. The mandala of the Mystic Law refers to the Gohonzon - the object of devotion inscribed by Nichiren Daishonin with Nam-myoho-renge-kyo down its center. The Daishonin also mentions elsewhere that the daimoku of the Lotus Sutra should be made into an object of devotion.

In prayers

Let's chant with unwavering conviction

"If there are a sun and a moon in the sky, if there are plants and trees on the earth, if there are day and night in this country of ours, then so long as the earth fails to turn upside down and the tides of the ocean continue to ebb and flow, there can be no doubt that the prayers of those who put faith in the Lotus Sutra Nam-moho-renge-kyo will be answered in this world, and that they will enjoy good circumstances in their next existence."

'On Prayer', WND-1, 346

The prayers of practitioners of the Lotus Sutra will be answered without fail. This is the Daishonin's assurance. Chanting Nam-myoho-renge-kyo is a source of life force. It is the path to absolute victory, enabling us to lead happy and triumphant lives. We will always find a way forward. All our hardships will become good fortune and benefit as we transform our karma into mission.

Chanting with a vow for the betterment of society based on the life-affirming principles of Nichiren Buddhism aligns our lives with the compassionate rhythm of the universe and enfolds the entire land where we dwell. Let's chant even more strongly with unwavering conviction that all our desires will be fulfilled!

Sent from my iPhone

心靈雞湯 29 - 功德

心靈雞湯 29 - 功德

聲明：影片內的佛法觀點純屬個人意見，並不代表任何團體立場

日蓮大聖人在《御書》有云：「滅惡云功，生善云德。」（御書796頁）這裡講出勤勵信心的實踐，能消滅覆蓋在我們生命的煩惱或苦惱等惡，產生智慧和安樂等的善，這就是功德。

池田國際會長也說：「善的行動本身，就具備了功德；這決不是他人給予的。在自己的生命裡，通過自己的行動如泉水般滾滾地湧現出來，這就是功德。」

日蓮大聖人在《御書》有云：「滅惡云功，生善云德。」（御書796頁）這裡講出勤勵信心的實踐，能消滅覆蓋在我們生命的煩惱或苦惱等惡，產生智慧和安樂等的善，這就是功德。

池田國際會長也說：「善的行動本身，就具備了功德；這決不是他人給予的。在自己的生命裡，通過自己的行動如泉水般滾滾地湧現出來，這就是功德。」

如何才能得到「功德」？

第二代會長戶田城聖先生曾說：「尊貴無比的大御本尊的大功德，完全在我們凡夫每天的生活中湧現出來。」、「御本尊正是根本地令人產生強勁的生命，把人從不幸中挽救出來。就像令沒有家庭的人變得有個安樂窩，沒有孩子的人也後繼有人，沒有父母的一人變得有依靠，沒有財產的人變得富裕，有病的人給予良醫和健康；這樣具有絕對功德的根源。」

戶田先生的年代，眾多的會員都正在與病苦和窮困鬥爭。 他們以信心為根本，在生活上不斷取得改善，這樣的功德實證，正好在社會裡充份地顯示出日蓮佛法的偉大。日寬上人曾說：「有求必應，有罪必消，有福必來，有理必顯。」（《日寬上人」文段集》這些全都是御本尊的功德。

所以，御本尊具有無窮的力量，現在社會正處於不景氣，這正是我們不敗給環境，努力顯示出佛法功力的時候。

　　信心是「祈無不遂」的。但若一祈求願望立刻實現，不就成了「魔術般的信仰」。這就好像祈求「明天要中彩券」、「明天考試要得一百分」，不是那麼輕易就能實現的。若能以更深遠的眼光來看，一定會發現：祈求使一切往幸福的方向發展。

　　目前的願望有的實現了，有的還沒有。但事後回想起來，會發現都是最好的結果。

　　佛法是道理，信心即生活，信心即現實。在現實生活上不努力的話願望永遠無法實現。

　　若想改變「宿業」此根深蒂固的煩惱，必須付諸長久的努力。

祈求是否能實現，關鍵在於我們是否作為「法華經行者」實踐佛法，以及祈求的信心姿態。

佛法說示，「祈願實現、成佛，需要有『四力』（信力、行力、佛力、法力）」。

「信力」就是信奉御本尊的力量；「行力」是唱念題目，為民眾、社會致力於廣宣流布的行動力。

「佛力」是佛立下拯救眾生的誓言，祈願成就；「法力」是指妙法廣大深遠的利益。換言之，只要秉持強盛的信力、行力，偉大的佛力與法力就一定會顯現出來。

秉持向御本尊的絕對確信「祈求絕對會實現」，認真地實踐早晚勤行，積極地參與弘揚佛法的「廣宣流布」活動時，自己本身的佛界生命就會湧現，也能在實際的生活中成就祈願、展現功德。

信奉御本尊的功德有兩種，稱為「顯益」與「冥益」。

「顯益」是指能夠解決眼前面臨的痛苦、煩惱等，在生活上能清楚看到的利益。例如，因為透過信心，正面積極地面對治療而康復等利益。

「冥益」則如同樹木的成長、海水漲潮般，逐步累積福運，構築起心靈豐裕的偉大境界。即使每天看來沒什麼變化，但是以數年的長久眼光來看，能在不斷成長中度過幸福的生活，這就是「冥益」。「顯」是指清楚可見，「冥」是指肉眼看不太出來之意。

持續唱題的話，不論出現「顯益」或「冥益」，對自己來說，結果必定是往最好的方向發展。

請記住，要獲得功德，必須要做到人間革命 ，大家加油!

影片重溫