https://www.sgicanada.org/buddhism/personal-experiences/buddhism-health-and-time-management

Buddhism, Health and Time Management

December 1, 2020

By Ayako Ochi

District leader

Toronto

 

When I was a medical student in Osaka, Japan, I became interested in Christianity after reading a novel by a Christian writer. I attended some church services and bought a Bible.

Although I liked the novel, when it came to living my life, I did not seem to gain wisdom from my new faith. When a new professor came to my medical school, I heard a rumour that she slept only four hours a night. I thought, "That's amazing! Spending less time sleeping would be a good thing so I could get a lot more things done." I graduated from medical school in 1992 and trained as a pediatrician. During my pediatric residency, I really regretted becoming a doctor because the work was so stressful, and the responsibility to treat sick children was too heavy. I wanted to escape from this job and I believe this was because I did not have a strong spiritual pillar at the time.    

I came to Toronto in 1997 as a research fellow at SickKids hospital. Immediately, I fell in love with the City of Toronto and SickKids because of the multiculturalism, greater gender equality than in Japan, and wonderful team members in the epilepsy surgery program at the hospital. I made a lot of effort to be able to stay in Canada forever. Thanks to my wonderful supervisors at work, I got a full-time staff position as a neurophysiologist (brain wave analyzer) at SickKids, and permanent resident status in Canada in 2001. 

One day, I bought airline tickets from a travel agency owned by an SGI member, Sam Takahashi. I told him I was interested in Christianity because of the novels of the Christian writer I liked. He told me he was an SGI member practising and propagating Nichiren Buddhism. When Sam took me to a discussion meeting for the first time in 2005, I was so surprised to see non-Japanese people were pronouncing Nam-myoho-renge-kyo and gongyo beautifully. Sam gave me a book of introduction to Buddhism, in which I found very interesting Buddhist concepts, especially "Ten Worlds" and "Ten Factors." The concept I was most attracted to, though, was the "oneness of body and mind." It seemed to me that Buddhism was so reasonable and scientific, yet much more advanced than current science. Current medicine and science does not deal with the concepts of the eternity of life and the cycle of life and death because it cannot prove them. When I read about these Buddhist concepts, I instinctively felt that they were so true. I joined SGI and received the Gohonzon on November 6, 2005. 

After I started this Buddhist practice, I experienced three health benefits. First, my severe shoulder pain gradually disappeared within the first couple of years. Second, my sleep quality improved. Third, I met a wonderful dentist who gave me braces to correct my open bite. It took almost four years, but now I can enjoy eating sandwiches, corn and apples. 

Another benefit I noticed was the increase in my music aptitude. Chanting Nam-myoho-renge-kyo every day with deep abdominal breathing has developed my choral singing voice. Also, I was able to pass the Grade 10 piano exam in 2007 and Associate of the Royal Conservatory of Toronto (ARCT) piano performance exam in 2016. 

Thanks to my mother, who gave me a very healthy body, I had never been to a family doctor from 1997 to 2015. When someone close to me experienced a sudden serious illness, I realized I should get a checkup myself. I went to a family doctor for the first time in Canada. At that time, I had been noticing irregular bleeding outside of my period. Through this family doctor visit, I learned I had a few fibroids. The amount of bleeding was slowly increasing, and I became chronically anemic. Finally, I had microscopic surgery to take out the fibroids in January 2018. My surgery was booked quickly and performed smoothly without any pain. I had asked my fellow women's group members to chant for the best success of my minor surgery. I deeply felt the power of this Buddhist practice as my fellow members chanted to the Gohonzon for my protection and success. At the same time, I was wondering, "How did these big fibroids come to grow in my body?" My conclusion to this question was stress and sleep deprivation. My average sleep was five to six hours per night so I could have time to pursue all my activities including four different choirs, full-time clinical work and research at SickKids hospital, the Royal Conservatory Music Piano Exam, and SGI activities as a district leader.

I had been thinking it was a virtue to get less sleep ever since my medical student days. Through this surgery, I realized that thinking this way was incorrect. I started using apps on my phone to measure the quantity and quality of sleep. From this I've learned we need to sleep seven to nine hours every night. My determination after this surgery was, "Slow down, wisely!" I realized that to cut down my sleep to five to six hours per night and accomplish as many tasks as I was doing during the day was almost like the "World of Hunger." I also realized that while we are sleeping, our amazing bodies continuously work to repair our cells and immune system. I started doing body weight exercises and a cardio program regularly, because my blood test showed a risk of diabetes. I have found that regular exercise really helps in building strong life force, concentration, and good quality of work, music activity, and sleep. 

Sometimes, my to-do list piles up quickly like a game of Tetris. Then I look at the list and panic. Chanting to the Gohonzon has been super-helpful in sorting out my anxious mind, to think of my priorities, and to try to do my best in each task. Instead of complaining to others in my mind, I chant for the best quality of brain wave analysis in SickKids hospital, to be able to communicate with the audience when I perform music, and to have joyful and fruitful meetings in SGI activities. I sincerely chant every day for myself and SGI members, my family and friends' good health, long life, and freedom from accidents, injuries, disasters, and fires. I also chant to deepen my faith, and to be able to introduce this wonderful Buddhist practice to many of the people around me. 

Because I was so inspired by a young women's group member's experience about reading The New Human Revolution every morning before she touches her phone, I started reading this novel by Daisaku Ikeda every day as well. Currently I am reading Volume 12. So I am receiving personal guidance from SGI President Ikeda every day in all aspects of my life. Chanting sincerely to the Gohonzon and reading The New Human Revolution every day gives me life force, courage, compassion and wisdom. I would like to quote from The New Human Revolution Vol. 8, in the chapter "Jeweled Sword." 

Time passes quickly when we are earnestly engaged in Soka Gakkai activities. But when we set a limit on our time, we come up with innovative ways to be more efficient and avoid doing things out of habit. We can also prevent accidents. This is how we create value. (p. 93) 

I will keep advancing with Ikeda Sensei.

Published in April 2020 New Century

Sent from my iPhone

Vow 47. Sensei's 2nd son passed on.

Vow 47

In response to the baseless attacks on the Soka Gakkai by priests of the Shoshin-kai, Shin'ichi Yamamoto launched a series of fresh initiatives for kosen-rufu. Inspired by this, Soka Gakkai members began a new, joyful advance. The movement for kosen-rufu spread and grew steadily, regaining its momentum month by month, year by year, to flow powerfully like a mighty river.

The path of kosen-rufu, however, is always steep and challenging, and one must overcome all sorts of ordeals and obstacles to keep moving forward.

Shin'ichi himself experienced numerous personal trials. On October 3, 1984, his second son, Hisahiro, died suddenly of an illness. He was only 29.

Hisahiro had obtained a master's degree in law at Soka University, and joined the university staff after graduating, motivated by his wish to protect the citadel of Soka education for future generations.

On September 23, Hisahiro was on campus making preparations for various upcoming events. Later, he complained of stomach pain and was hospitalized. It appears that even the day before he passed away, he was discussing plans for the Soka University Festival with other staff members over the phone in the hospital.

Hisahiro often told his friends about his dream to build Soka University into a leading world university that would have a place in history. That would require truly dedicated individuals who were willing to give their all to achieving that goal, he said, and he was determined to be one of those individuals.

Shin'ichi was in Kansai to attend the 5th SGI General Meeting and other activities, and was devoting himself to encouraging members day after day.

On the evening of October 3, when he learned of Hisahiro's death, he offered prayers at the Kansai Culture Center for his son's eternal happiness. Although Hisahiro died so young, Shin'ichi was confident that he lived his life exactly as he had resolved, doing his utmost to fulfill his mission.

Shin'ichi felt that there must be profound meaning in his son's death.

It is to be expected that all sorts of difficulties and hardships will arise in the process of striving for kosen-rufu. Genuine faith enables us to confront anything that happens without fear or doubt, to deeply perceive the true nature of every painful event with the eyes of faith, and to overcome every hurdle.

The path of kosen-rufu is a long, ongoing series of struggles from which we can never retreat. To have this awareness and embody the principle that "difficulties are peace and comfort" (cf. OTT, 115) is what it means to apply the Daishonin's teachings to our lives and is the heart of the Soka Gakkai spirit.

A Parable Told to Gorbachev

Vow 45

:

Soon after Gorbachev's resignation as president, the writer Chinghiz Aitmatov, his close friend and a supporter of perestroika, wrote a letter to Shin'ichi Yamamoto. It was titled "A Parable Told to Gorbachev," and detailed the latter's commitment to perestroika.

When the implementation of perestroika was under way and being applauded as a historic democratic reform, Gorbachev invited Aitmatov to visit him at the Kremlin. At their meeting, Aitmatov shared the following parable with Gorbachev.

One day, a prophet visits a great lord and asks; "Is it true that out of your concern for the people's happiness, you wish to give them complete freedom and equality?" That is true, confirms the lord, to whom the prophet then says: "You have two paths forward, two fates, two possibilities, and you are free to choose between them."

Vow 45

One of the two courses the prophet presented to the great lord was to govern strictly to consolidate the power of the throne. If he did that, then as heir to the throne, he would acquire unmatched power, and be able to enjoy the privileges of that position.

The second course was to give his people their freedom. That, however, was the difficult path of martyrdom. Why? The prophet explained: "The freedom you give the people will come back to you as the dark ingratitude of its recipients."

He continued: "Those who obtain their freedom will take revenge on you for the past as soon as they are liberated. They will denounce you to the masses, revile you in public, and scoff at and mock you and those close to you.

"Many of your once-trusted colleagues will openly criticize you and refuse to follow your instructions. To the end of your days you will never be free from the ambitions of your associates, who will continually try to humiliate you and trample on your name.

"Great lord, you are free to choose between these two fates."

The lord asked the prophet to wait, saying that he would ponder this and make his decision in seven days.

After Aitmatov finished recounting the parable and prepared to leave, Gorbachev spoke.

"There's no need to wait seven days—not even seven minutes. I have already made my choice. I will hold to my course no matter what. Democracy, freedom, and deliverance from the horrors of the past and all forms of dictatorship—these are the only way for me. The people are free to judge me however they please.

"Even if many today don't understand, I am determined to follow that path."

This letter sent by Chinghiz Aitmatov to Shin'ichi Yamamoto fully conveyed Gorbachev's extraordinary commitment to pursuing perestroika.

People who only care about protecting their own interests, who hunger for fame and profit, cannot carry out true reform. The great undertaking of kosen-rufu, too, will be achieved by people of resolute commitment.

Nanjo Tokimitsu–Part 2 - World Tribune

https://www.worldtribune.org/2019/04/nanjo-tokimitsu-part-2/

Nanjo Tokimitsu–Part 2

Brandon Hill

Nichiren Daishonin persevered in his efforts to spread the Mystic Law, overcoming a succession of persecutions in order to establish a teaching that could lead all people to absolute happiness. There are numerous examples of the drama of the oneness of mentor and disciple that unfolded between Nichiren and his disciples. This series shows how his disciples took action and overcame their various struggles based on guidance and encouragement from their mentor.

Nanjo Tokimitsu–Part 2

SGI President Ikeda once addressed the youth of the SGI—the successors who will shoulder the future of kosen-rufu—saying: "Because these are troubled times, you are bound to face all sorts of difficulties. But by striving to resolve each of your problems and struggles, everything will become a source of true strength, a source of lasting good fortune for your lives."

When we awaken to the significance of our mission in life and determine to fulfill it, we begin to transform all our sufferings into a source of utmost value. Nichiren Daishonin's young disciple Nanjo Tokimitsu exemplified this spirit during the precarious Atsuhara Persecution.

The Essence of the Atsuhara Persecution

The Atsuhara Persecution was a series of threats and acts of violence against Nichiren Daishonin's disciples in Atsuhara Village, located in Suruga Province's Fuji District (in present-day Shizuoka Prefecture). The persecution started in earnest around 1278, escalating in 1279 with the execution of three farmers who refused to recant their beliefs in Nichiren's teaching.

President Ikeda writes: "Like the persecutions that befell the Daishonin, his followers came under attack during the Atsuhara Persecution precisely because they weren't passive or retiring. To correctly grasp the essence of this repression, we must first of all recognize that it took place because the Daishonin's true disciple, Nikko Shonin, stood up to take the lead in propagation efforts" (February 2004 Living Buddhism, p. 26).

Let us keep this guidance in mind as we examine the circumstances leading up to the Atsuhara Persecution in order to fully understand the virulent opposition that Nanjo Tokimitsu faced.

As mentioned in the previous installment (see April 2019 Living Buddhism, pp. 34–37), after Nichiren took up residence at Mount Minobu, Nikko Shonin initiated a great wave of propagation throughout the Fuji District of Suruga Province, starting by reaching out to those with whom he had personal connections.

Having received his early schooling at Shijuku-in, a Tendai temple in the Fuji area, he began converting local priests and believers there, as well as at other surrounding Tendai temples such as Jisso-ji and Ryusen-ji. Through such efforts, key disciples such as Nisshu, Nichiben and Nichizen converted and joined the effort to widely spread Nichiren's teaching.

The Awakening and Empowerment of Ordinary People

To understand the full scope of the Atsuhara Persecution, we must more closely examine the conditions of the times—namely, the rampant corruption of deceptive priests who operated under the cloak of religious authority.

As early as 1268, roughly 10 years before the Atsuhara Persecution, Nikko Shonin and several other priests at Jisso-ji denounced its chief priest. They listed specific instances of grave misconduct, which included holding drinking parties in conjunction with Buddhist ceremonies, cutting down cherry trees on the temple grounds, and harshly scolding temple attendants and beating a number of them to death. They asked for his prompt dismissal.

At Ryusen-ji, the deputy chief priest, Gyochi, forced farmers to work on temple grounds to increase his personal income. His offenses were later exposed by the priest Nisshu and others.

These are just a few examples of evil clergy who essentially operated as "priests-for-hire." Devoid of spirituality, they conspired with secular authorities to satisfy their greedy and selfish aims, exploiting farmers for their own gain. Witnessing their deplorable actions, Nikko must have deeply empathized with the ordinary people suffering at the hands of such corruption.

These ordinary people were the ones who readily took faith in Nichiren's teaching, revitalizing their lives through the practice of chanting Nam-myoho-renge-kyo. In one sense, propagation in Suruga Province was a battle for the people subjugated by authoritarianism to stand up and "refute the erroneous and reveal the true" (meaning, spreading faith in Nichiren Buddhism to thwart those who try to destroy the teachings of Buddhism and the happiness of the people).

A document by Nikko lists 60 individuals who received the Gohonzon inscribed by Nichiren, reflecting that a broad range of people from various classes of society established their Buddhist practice based on faith in the Gohonzon. The list comprises men, women, priests, warriors, farmers, tradesmen, fishermen and many others, including a few of Tokimitsu's servants as well as the three Atsuhara farmers who were executed for refusing to recant their beliefs.

Gyochi and other priests felt threatened by this steady emergence of awakened and empowered individuals. And, starting around 1275, local religious and governmental authorities began harassing these practitioners.

Carrying Out Propagation in Hostile Territory

Another factor that caused authorities to zero in on the Fuji area and Atsuhara Village was the fact that Suruga Province was under the direct rule of the Hojo clan. The main branch of the Hojo family directly controlled many areas of Suruga Province and, from around 1275, the Hojo clan had started consolidating its grip over the Kamakura shogunate. Thus, the authorities could not overlook the activities of Nichiren and his disciples in the Fuji area.

The chief administrator of this province was Hei no Saemon-no-jo Yoritsuna, the very person who had led relentless attacks against Nichiren Daishonin and instigated the Tatsunokuchi Persecution and the Daishonin's subsequent exile to Sado Island from 1271 to 1274. He wielded tremendous influence as deputy chief of the Office of Military and Police Affairs, overseeing the Board of Retainers, which supervised the vassals and stewards, and administered the day-to-day operations of government—effectively presiding over the law enforcement branch of government.

During the Tatsunokuchi Persecution, Hei no Saemon had blatantly abused his authority by enlisting an army of soldiers to illegally arrest and attempt to execute the Daishonin. Because of the great power he held in the Kamakura shogunate, when it came to Nichiren's followers in Suruga Province, he was able to use his resources to closely watch over them.

In addition, many influential Nembutsu believers lived in the Fuji area, including the widow of Hojo Tokiyori, who had been the retired regent and de facto leader of the Kamakura shogunate. His widow exercised her influence over other wives and widows of influential officials to undermine the efforts of Nichiren and his disciples as well.

Therefore, we could say that the efforts of Nichiren's disciples to spread his teaching under such circumstances were like those of soldiers openly fighting on enemy soil. Nonetheless, these ordinary men and women had been subjugated for so long that their joy of encountering the Mystic Law and finding a great mission in life helped them transcend their fear of authority.

Weathering Fierce Onslaughts of Devilish Functions

As the number of Nichiren Daishonin's disciples grew, the voices of ordinary people chanting Nam-myoho-renge-kyo reverberated throughout the foothills of Mount Fuji.

By 1277, Tokimitsu, at 19, had become a dependable leader among Nichiren's disciples in Suruga Province. He reported to Nichiren in May 1277 that many people had tried to persuade him to abandon his faith.
In response, Nichiren carefully analyzed Tokimitsu's situation, offering the following advice:

Both those who are close to you and those who are not will unexpectedly admonish you as if they were your true friends, saying, "If you believe in the priest Nichiren, you will surely be misled. You will also be in disfavor with your lord." Then, because the plots that people devise are fearsome even to worthy persons, you will certainly abandon your faith in the Lotus Sutra. ("The Workings of Brahma and Shakra," WND-1, 800)

This is the fundamental pattern of devilish functions. Nichiren continues: "Those possessed by a great devil will, once they succeed in per-suading a believer to recant, use that person as a means for making many others abandon their faith" (WND-1, 800).

He then lists three former disciples—Sho-bo, Noto-bo and the lay nun of Nagoe—who had abandoned their faith and turned against him. He describes the nature of these treacherous individuals, writing, "Greedy, cowardly, and foolish, they nonetheless pass themselves off as wise persons" (WND-1, 800).

In "The Workings of Brahma and Shakra," Nichiren also gave Tokimitsu specific instructions on how to conduct himself when someone pretending to be his ally tried to persuade him to stop practicing. He writes:

When those of rank reproach you for your faith, think of them as worthy adversaries of the Lotus Sutra. Consider it an opportunity as rare as the blossoming of the udumbara plant, or the blind turtle encountering a floating sandalwood log, and reply to them firmly and resolutely. (WND-1, 800–01)

• • •

Let them say all they have to say. Then tell them, "Instead of advising me in the presence of many people, why don't you admonish yourselves first?" With this remark, abruptly rise from your seat and depart. (WND-1, 801)

On the journey of kosen-rufu, no one can avoid the fierce onslaughts of devilish functions. Tokimitsu definitely faced great difficulties as he paved the way for others to take up faith in Nichiren's teaching. This is why the Daishonin gave clear descriptions of the true nature of those who had abandoned their faith, and warned Tokimitsu of people's tendency to hold grudges and disparage others. He encouraged his young disciple to never be swayed by such devilish functions.

Nichiren closes this letter expressing concern for Tokimitsu, asking him to let him know in a day or two what happens (see WND-1, 801).

Praising Disciples Who Have "FaithLike Water"

In February 1278, Nichiren Daishonin wrote a letter praising Nanjo Tokimitsu for having "faith like water":

Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing. Since you visit me constantly, regardless of the difficulties, your belief is comparable to flowing water. It is worthy of great respect! ("The Two Kinds of Faith," WND-1, 899)

Tokimitsu was 20 when he received this letter. When we consider these words in light of what he had endured until then, "faith like water" does not simply mean practicing comfortably for a period of time. Rather, it indicates practicing with never-regressing faith amid hardships and obstacles.

"From the Indigo, an Even Deeper Blue"

From around 1277 to 1278, the people of Japan experienced constant turmoil. Since the Mongol invasion of 1274, people were gripped by fear and anxiety about the fate of their country. They deeply dreaded the possibility of another attack.

To make matters worse, from 1277 to 1279, a great epidemic swept throughout the country, reportedly wiping out almost half the population.

Despite the tumultuous atmosphere throughout the country, the Nanjo family spared no effort to support the Daishonin, continuing to send sincere offerings out of concern for his well-being.

For instance, on New Year's Day in 1279, Tokimitsu sent Nichiren "ninety pieces of rice cake and fifty yams" ("Offerings in the Snow," WND-2, 809). In thanking Tokimitsu for these items, Nichiren says that the young man had inherited the outstanding qualities of his late father, Hyoe Shichiro, including his caring heart. He shares his joy in seeing Tokimitsu develop qualities that surpass his own wonderful father, using the expression "blue dye is bluer even than indigo itself" (WND-2, 809).

Nichiren used similar words in a letter that he had sent to Tokimitsu's mother, the lay nun Ueno, following her husband's death. Encouraging her to deepen her faith—which she learned from her late husband—and to never backslide in her practice, he writes: "T'ien-t'ai states, 'From the indigo, an even deeper blue.' This passage means that, if one dyes something repeatedly in indigo, it becomes even bluer than the indigo leaves. The Lotus Sutra is like the indigo, and the strength of one's practice is like the deepening blue" ("Hell Is the Land of Tranquil Light," WND-1, 457).

Tokimitsu had diligently supported his mother and also developed strong faith, based on the guidance and support of Nikko and Nichiren. As an earnest disciple, Tokimitsu developed the grit to face harrowing persecution, the compassion to protect his fellow practitioners and the courage and conviction to continue spreading Nichiren's teachings to advance kosen-rufu. His faith would be repeatedly tested and his true strength would be revealed as the persecutions against Nichiren's followers intensified.

Translated from the November 2018 issue of the Daibyakurenge, the Soka Gakkai's monthly study journal.

Sent from my iPhone

颁赠纪念品

颁赠纪念品
SSA 理事长的口信 *** 在颁赠纪念品时，请传达以下郑永吉理事长的口信。
1. 我们怀着对恩师池田先生的深厚感激之情，在今年庆祝亚洲广布 60 周年 纪念。
2. 60 年前的 1961 年 1 月 28 日，池田先生展开首次的亚洲之行，实现他的 师匠户田先生的"亚洲广布"大愿。
3. 户田先生时常谈到他要把日莲大圣人的太阳佛法带给亚洲人民的心愿。 亚洲各国和人民的和平与安稳是他的宏愿。
4.池田先生传承其师匠的广布精神和承诺，为实现师匠要带给亚洲人民 幸 福的遗愿，展开亚洲之旅。
5. 当时，包括新加坡在内的大多数国家都没有创价学会员。池田先生乘搭 的飞机在飞往印度途中曾在新加坡停留添油。
6. 对于 60 年前在新加坡的停留，先生这么写到他当时的心境:
"为了补给燃料，过境新加坡机场时，夜幕已低垂，从机场大楼窗户 仰望的星空是那么的美丽。可是，一想起日军曾侵略此地、夺走无数人命、 作恶多端的历史，就令我悲痛满腔。
"'我要为新加坡的和平与人民的幸福，奉献一生。'这是我的决心。 而且，为了新加坡的黎明，我强烈、深切地祈求:'涌现吧，地涌菩萨! 聚集吧!使命的同志!'"
7.先生正是以要让他的题目渗透所到过的每一片亚洲国土的热切祈愿， 播 下妙法的种子，为我们制造了让组织发展的合适时机的因。

8. 终于，热衷于广宣流布的人才源源不绝地涌现。如今，在亚洲有 100 多 万名地涌菩萨连结而成的宏大网络，其中新加坡约有 3 万 8 千名。
9. 要不是有池田先生展开那次的亚洲之旅，以势必实现户田恩师的构思的 誓愿，不惜身命地奋斗，把日莲大圣人的太阳佛法带到亚洲及新加坡， 你我就不会有今天。
10. 所以，我们怎么能不充满感激之情?我们又怎么能不和先生同样有带给
新加坡人民幸福的殷切祈愿呢?
(如果你颁赠的文件夹有着池田先生在巴耶利峇机场的插图)
11. 我们准备的这份文件夹纪念品，上面的插图描述了 1961 年 1 月 29 日 池 田先生在新加坡巴耶利峇机场停留的情景。这份纪念品表达了我们对池田先 生的深厚感谢，以及与恩师共有的深厚羁绊。
又或者
(如果你颁赠的文件夹有着池田先生拍摄的彩虹高挂在高楼耸立的新加坡 上 空的照片)
11. 我们准备的这份文件夹纪念品，上面的照片是池田先生在 2000 年访问新 加坡时拍摄的，是一道美丽的彩虹高挂在高楼耸立的新加坡上空。这份纪念 品表达了我们对池田先生的深厚感谢，以及与恩师共有的深厚羁绊。
12. 它也是提醒我们，我们都是呼应恩师的诚挚祈愿，为带给新加坡人民 希 望和勇气而涌现的地涌菩萨。
13. 让我们好好珍惜这个出自恩师肺腑的纪念品。并借此机会重新确立我们 与恩师的共同誓愿，作为好市民，以和谐的异体同心团结，为社会的和平与 幸福做出贡献，完成我们的广布使命。



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「覆上野書 其十一」

2021年5月份 線上座談會御書

「覆上野書 其十一」

《御 文》

要之，須以此身委於法華經而信之。非祇君一人信之，更須勸人信心，為過去父母等之助。
日蓮生時至今，一日片時，心無稍息，所思祇是弘此法華經之題目耳。
（御書一六四三頁）

《白話文》

不論發生何事，都要將身命託付給法華經，堅信到底。不只是你一個人信仰，更要勸導別人也來信心，這樣來救度過去世的父母。
日蓮從出生到現在，一天片刻，內心從未休息，只想弘揚這部法華經的題目。
（《日蓮大聖人白話御書》第一冊四九八頁）

 

 

 

背景与大意

·     1279年4月20日。大圣人58岁。身延山著述。别名"刀杖难事"。写给南条时光（21岁）

·     当时，在日兴上人的领导弘教之下，骏河国一地开始信仰法华经的人渐渐增加。因为如此 泷泉寺代理院主行智等人深感危机，于是企图对大圣人生施加迫害。

·     撰写这篇御书不久之前，即同年（1279）四月，就曾发生热源的大圣人门下弟子遭到袭击的伤害事件。由此可知，迫害为严重的  热原法难  在这个时候就已经出现端倪 (duan ni)。

·     南条时光想必也处于不知何时会遭受危及性命的迫害。在此危急的情况下，大圣人透过自己身读"刀杖之难"的奋斗，强有力地鼓励时光。

·     本篇御文说示，只有大圣人一人遭受法华经第十三之《劝持品》所述的"刀杖之难"。

·     《劝持品》所说的"刀难"，相当于  欲夺取大圣人性命的"小松园法难"与"龙口法难"。至于"杖难"，大圣人指称，是于龙口法难之际，遭 平左卫门尉赖纲  的家臣(chen)少辅(fu)法师拿《法华经第五卷》掴(guai)脸一事。

·     《法华经第五卷》是相当重要的经卷，收录了说  即身成佛  现证的《提婆达多品》（第十二卷）、预言法华经行者会遭到刀杖迫害的《劝持品》（第十三品）、阐说 地涌菩萨 出现的《从地涌出品》（第十五品）deng。

·     大圣人以超越了种种大难的境界，教导面临法难的时光要将身命托付于法华经，坚定地贯彻信仰。

 

解说

·     南条时光接获本篇御文时，年21岁。面对"热原法难"即将来袭，时光秉持青年果敢的精神挺身奋斗。大圣人以"要之，须以此身委于法华经而信之"期勉时光：无论如何都以信心为根本，超越困境。这节御文也可说是本篇御书的结论。

·     "以此身委于法华经"，意指与身读法华经并超越大难的师匠一起，始终以御本尊为根本，为广布奋斗。在这样的行动当中，亦能提升自身的境界。

·     接着，大圣人说示："非只君一人信之，更须劝人信心，为过去父母等之助"，教导具体的实践之道。

·     从实践的角度来看，这段御文可说是深化自身的信心并劝导遭人们来信仰。如此一来，不仅自己得就，同时能救度过去世曾是我们父母的人们，也就是挽救在此生中所遇到的无数有缘人。

·     进而，大圣人回顾自己至今心无片刻休息，一心只为弘扬法华经题目，不曾间断，持续不懈的奋斗心境。

·     大圣人不惜个人生命，屡屡与大难奋战，贯彻欲实现所有民众幸福的大慈悲誓愿。

·     继承此精神，以不惜身命的信心，使世界广宣流布成真的，正是创价三代会长及我们每一位学会员。

·     池田会长指导：*"佛的奋战'未曾暂废'，毫无间断。若'稍有懈怠'，魔一定趁虚而入，可说'战无稍息'。只要有苦恼、不幸的人存在，佛军就会挺身奋战，无法置之不理。"*

-      💪，🙏

 

爽朗迈向使命之道

 

池田会长指导

这是大圣人  对青年  南条时光  吐露其坚忍  接连大难  的真情。觉悟  要坚决追随此大奋战，就是我们的学会精神。

要秉持 一决胜负的气势，来面对今天这"一日"、现在这"片时"。如此的话，"佛的勇气"、"佛的力量"和"佛的智慧"将源源涌现。让我们一起，为了朋友，为了社会，爽朗在使命之道上前进！

 

佛教经典故事：目连救母

佛教经典故事：目连救母
目连已经修行到〔神通第一〕！与〔智慧第一〕的舍利弗一样成为世尊的高足和左右胁士。
所谓神通!一般是指〔五神通〕。不可思议谓之〔神〕,自在无碍谓之〔通〕。
换言之,就是修行者在〔智慧〕和〔禅定〕方面,都已经到达高深的境界,所获得的不可思议的〔自在力〕！
〔五神通〕就是指能够清楚洞悉事物的〔天眼通〕、清晰听闻的〔天耳通〕、看透他人心底的〔他心通〕、知晓自己宿世的〔宿命通〕,加上〔如意通〕或〔神足通〕等五种神通力。掌握后可以自在飞行、点石成金,变水化火！
每年的农历〔七月十五日〕是〔盂兰盆节〕。是梵语的译音（古代印度文章语）。 Ullambana译为倒悬,是意谓〔倒吊之苦〕，表示饿鬼道的苦痛。为拯救饿鬼道之苦而举行的仪式,称为〔盂兰盆〕。
为什么会有这个节日呢？
它的由来是在释尊时代,十大弟子之一的〔神通第一〕的目连,知道他的母亲堕入饿鬼道里,正在非常痛苦的时候,于是想利用自己的神通力去挽救母亲出来。
--------〔目连、目连〕,那呼唤声由远而近,渐渐清晰起来,周围的环境也开始微亮。这时突然吹来一阵阵奇臭的气味,如果推断没有错,相信这里就是〔地狱〕了。目连的脑海里掠过这个念头。
当他接近地狱时,这悲鸣声不断传来。听着听着,目连突然间觉得这声音很熟耳,记不起在什么地方听过。朦胧中看见好像是饥渴的地狱,只见里面的人个个两颊深陷、皮黄骨瘦。有的用双手捧着重甸甸涨鼓鼓的肚子在团团打转,不能走动,渴求水和食物。
就在这样人群里,有一位在呼叫〔目连〕的名字。相信这些人因〔贪婪之心〕非常强烈,所以才堕入这〔地狱〕中。这时候又听见那人在呼喊：〔目连、目连〕。只见前面坐着一位老婆婆,目连于是又再走近去看清楚,看了令他吓了一跳,〔咦！她不就是我的亲娘吗〕？
原来,在自己面前的这个人并非别人,而是自己的母亲,也是自己要找寻在呼唤自己名字的人。
可是,当他想走向前拥抱母亲的时候,他的两条腿却不听话,简直失去了知觉,一动也不能动,不仅如此,彷佛觉得母亲完全听不见自己的声音。目连竭尽力量,不断大声呼叫,可是一点点反应也没有。
只见母亲仍然不时在张开干涸的咀巴在呢喃,希望食物和清水,可是不能如愿,只有在挣扎、呻吟。
尽管如此,她仍然不断拼尽气力,从针鼻般大的咀发出悲号声,呼唤着儿子的名字。又听见母亲那沙哑的叫唤声,那声音宛如针一样穿进他的耳、刺入他的心。
目连于是使出大神通力,将母亲生前喜爱的东西送上去,变成饿鬼的母亲,见到了那些美味可口的食物时,高兴的流出淚来。可是,当她伸手去取食物时,那些食物却自动离开食具而倾落在地上。
到底是谁在扰乱我的神通？
目连继续将食物送到母亲那里,可是,当食物将要到母亲手上时,食具又自动倾侧,食物又倒泻地上。母亲捨命伸手去取,好不容易才抓到一些。当她急不及待的抓到食物放到咀里的时候,那些食物突然间变成一团火,母亲痛得立刻将食物掉开。离开手的食物,像一个火球般跌落地上继续燃烧。母亲不但吃不到东西,反而被火灼伤,脸上流露出更痛苦的表情。
究竟是怎么一回事？为什么会发生这样的事呢？无论如何,我要凭我的神通力,将食物送到母亲手上。
目连没有灰心,于是又将一些新鲜美味的水果送上。可是,当母亲伸手去取时,那些水果却裂开成一片片,说时迟那时快,片片水果忽然间变成枝枝锋利的剑,这些剑还直向她身上乱斩刺,令她痛苦的在地上直打滚,不断呻吟。
〔水、水,给我水、目连〕。母亲一面叫苦连天,一面耸肩用力吸气。目连目睹更心痛,于是又再用神通力,将一桶水送到母亲身边,她一面挣扎,一面竭尽全力向那桶水爬去,然后用那双颤抖的手去抓那桶水。不知何故,那桶水突然翻侧,桶中的水哗啦哗啦流到地上,弄得满地都是水。
由于她实在太饥渴了,于是不顾一切把头伸到水桶里,想喝仅留桶底的水。就在这时候,突然从桶口冒出火来,那些火不但烧伤了母亲的咀脸,而且连毛发都烧光了。那些火由桶口直烧到桶脚,连刚才倒泻在地上的水也烧着了,不断蔓延,周围变成了一片火海。困在火海里的母亲被火烧的皮开肉裂、体无完肤,痛苦的不能动弹。
目连不由自主的用双手掩着脸,不忍心看着那种惨状。他颓然坐在地上心痛如绞,他的神通力一点作用也没有。长期以来,从未有过瞋恚之心、贪欲之心和愚痴之心。苦苦修成的神通在紧急关头不生效,到底是什么原因呢？
目连在深思,相信是因为过分贪婪物质的悭贪之罪吧！但是,母亲是个慈爱深厚的人,她以伟大的母亲和母爱将我养育成人。不仅如此,她对其他的人也同样和蔼可亲的呀！况且过去我们一家的生活,比一般人富裕,从未因贫困而捱饿。一定是母亲在心里深处,隐藏着一种与生俱来的强烈悭贪生命,一直以来因这悭贪生命作崇积聚了深重的罪业,至令她堕入地狱去。
可是，怎样才能够将贪欲重的母亲,从地狱拯救出来呢？我一定要尽儿子的本份供养亡母。不知如何是好,目连只好飞也似的跑到释尊那里求救！
〔世尊,请你教教我吧！一直以来,人们都认为我神通第一,而我从来没有半点違背释尊的教导。
可是为什么我使尽所有的神通力,都不能将自己的母亲从地狱挽救出来呢？要救母亲,即使要我到地狱代她受苦也不打紧。
一日能成为父母子女,相互的亲情就比海还深。世尊,求求你！希望凭藉世尊的力量,挽救我的母亲吧！免她长期饱受地狱的饥渴苦〕。
世尊深深用怜爱的目光,俯视在拼命哀求的目连,慢條斯理劝谕他：〔目连啊！你的母亲之所以堕入地狱,完全是因为她犯了悭贪之罪,绝非你之过。
自己所作的罪业,定要自己承受,无论任何人也不能忽视。
生命这东西,即使是同一血缘的母子也各不同。所以即使凭你的神通力,也是不能解除你母亲的痛苦呀〕！
〔那么,怎样才能挽救我的母亲呢〕？目连满脸疑惑。
〔唯一的方法，是到了夏安居最后的七月中盂兰盆之日,即是佛欢喜之日。就在所有僧侣在精舍内忏悔的这一天,你准备好百种供物来供养圣僧,这样,你那堕入餓鬼道饱受倒悬之苦的母亲一定得救〕。
〔多谢世尊的指点,我一定遵照你的教导,在夏安居末的七月十五日,召集圣僧,供养百味饮食〕。
这时目连再入禅定,经过阿罗汉之身,成了三明六通罗汉之身。一直以来,以神通第一自豪的目连,如今反觉羞愧。虽说已修得正果。可是以释尊悟达的顶峰来看,自己只不过仍在山脚登山的〔出发点〕吧了。
目连重新悟到前途艰险,同时发觉以为已修得的第六神通,实际上也只不过是形式上非常〔肤浅〕的〔境界〕而已。
噢!我终于明白了,原来我自己仍然〔未得佛界〕！
日莲大圣人在盂兰盆御书中有这样指出：〔目连尊者自身未成佛故,自身不成佛,则亦难救父母,何况他人乎〕？
直到法华经,随着目连本身成佛的同时,也能够使父母成佛,在这里可以说才有〔真正回向〕的意义。
所谓〔回向〕,是以梵语的Parinamna译过来的〔回转趣向〕。 意思就是将〔自己勤励于正确〕的〔佛道修行〕,所得到的〔功德〕向〔众生回转〕,期待着〔自他〕都成就〔佛果〕。
故此,〔自己本身〕不凭能〔成佛的正法〕,就〔不能回向〕是当然的吧!

夏安居：印度有于一夏九十天之间,禁止僧侣外出,以专心修学的习惯。
圣僧：断惑得悟的圣人,智慧卓越的高僧。

大圣人云：〔目连尊者信奉法华经之大善,非只自身成佛,父母亦成佛。上七代、下七代、上无量生,下无量生之父母等,意想不及,均得成佛。
乃至子女、夫妻、所从、檀那、无量众生,不仅得离三恶道,皆悉成初住、妙觉之佛〕。<盂兰盆御书>


Sent from my iPhone

our mentor's gratitude and appreciation to all our Soka mothers of Kosen Rufu.

Let's learn together from our mentor's gratitude and appreciation to all our Soka mothers of Kosen Rufu. 🤗

*Let Every Day Be Soka Gakkai Mother's Day!*
_This encouragement by SGI President Daisaku Ikeda was originally published in the May 2018 issue of the Daibyakurenge, the Soka Gakkai's monthly study journal._

Though the rain may fall and the wind may blow, the sun always rises.
The women of Soka, the suns of kosen-rufu, never cease moving forward.
The Lotus Sutra says that to share even one phrase of the correct teaching with another person is to do the work of the Buddha (see The Lotus Sutra and Its Opening and Closing Sutras, p. 200).
In The Record of the Orally Transmitted Teachings, Nichiren Daishonin touches on three important points in sharing Buddhism with others: having _"gentle forbearance,"_ the spirit of _"not begrudging one's life"_ and the _"concern a mother has for her child"_ (see pp. 84–85).
Just as the Daishonin states, our remarkable women's division members spread the Mystic Law with wise patience, fearless courage and all-embracing compassion, imparting the light of happiness and peace to those around them.
While facing their own hardships, the mothers of kosen-rufu chant Nam-myoho-renge-kyo for their friends who are struggling, and wholeheartedly support them in overcoming their problems. They embody the spirit of the Buddha.
The actions of Soka women, who continuously encourage others with their genuine, unaffected smiles, are undeniably the actions of the Buddha.

Because of our women's division members, the Soka family is bright and warm, kosen-rufu advances without limit and the eternal prosperity of the Mystic Law is ensured.
May 3—Soka Gakkai Day—is our New Year's Day. It is also Soka Gakkai Mother's Day.

On this day, in addition to renewing our vow for kosen-rufu,
we express our heartfelt gratitude to the mothers of Soka, who are equal to Buddhas, praying that they will enjoy infinite good fortune.
Nichiren repeatedly urged his female disciples to meet and study together. For instance, he writes:
_"I hope you will read this letter over and over again together"_ ("The Gods Same Birth and Same Name," The Writings of Nichiren Daishonin, vol. 1, p. 315); and _"Since you two are of the same mind, have someone read this letter to you and listen to it together"_ ("Letter to the Lay Nun of Ko," WND-1, 595).

Throughout Japan and around the world, women's division members are regularly meeting in small groups to study and practice Nichiren Buddhism, helping one another to bring their Buddha nature to shine as they move forward together. Such heart-to-heart gatherings are noble assemblies that deeply accord with the Daishonin's spirit. They are spreading the seeds of happiness. Nichiren says that hearing about the Mystic Law becomes the seed for attaining Buddhahood (see WND-1, 882).

My wife, Kaneko, always made time to participate in informal discussions and small meetings. The members she met there, precious fellow Bodhisattvas of the Earth, were all bravely challenging their struggles head-on. She would often share these words of second Soka Gakkai President Josei Toda to the effect: _"If, when you are in a seemingly desperate situation, you pray with the determination not to retreat a single step, you will start to transform karma into mission."_
The Soka network of encouragement gives rise to such positive dramas of human revolution. The harmonious and vibrant alliance of Soka women, who warmly embrace everyone, is an oasis bringing fresh vitality to their families, communities and societies. It is a source of hope for world peace.
Nichiren writes,
_"The great ocean is shallow compared to the profoundness of the debt you owe your mother"_ ("The Four Virtues and the Four Debts of Gratitude," WND-2, 637).
When we think of our hardworking mothers—including the mothers of kosen-rufu—a powerful strength as boundless as the ocean fills our beings. Let us make every day Soka Gakkai Mother's Day as we advance energetically again with the sun!

*_Our sunlike_*
*_network of women_*
*_never wavers._*
*_A shimmering breeze_*
*_of eternity, joy, true self and purity._*


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Tina Turner

Dear all, below is the experience of Tina Turner.

"What would you do if your mum leaves when you're 11, your dad leaves you at 13, you then lived with your grandma who dies when you're 16, and you then marry a man who beats you for the next 16 years until you attempt suicide and fail?

If you are Tina Turner, you go on to start a new life, sell 200 million records and break the Guinness Book of Records for selling the most concert tickets of any solo performer in history.

Tina's mother ran away when Tina was 11, to escape the abuse of her father. As she remembers, "I thought she was going to send for me, but she never did. She didn't have the money to take my sister and me with her."

Two years later, her father abandoned Tina as well, and she went to live with her grandmother. Three years later, her grandmother died and Tina had to seek out her mother. She says, "My mother didn't want a child, so I experienced being unwanted. But I found love when I was with myself. I went with nature, with animals, and I found love and harmony. I would come home at the end of the day—braids pulled out, my dress torn—and of course I got asked, "Where have you been all day!?" But I had been in a world of love and happiness."

When she was 18, Tina met Ike Turner, who was singing with his band, the Kings of Rhythm. After a few years together, by a piece of luck, Tina got her wish to sing when Kings of Rhythm vocalist, Art Lassiter, failed to show up at the recording studio. Tina stood in for him, and the song she sang, "A Fool in Love" found its way to R&B label, Sue Records, who bought the rights and launched Tina's singing career.

But *Ike had already begun abusing her, hitting her often while on cocaine, pouring hot coffee on her face, and burning her lips with cigarettes. It led Tina to attempt suicide in 1968,* taking 50 valium only for the hospital to pump her stomach and for her to revive with Ike at her side.

Tina says, "When I look back on that time now, it was just hell. So why didn't I walk out? I had nowhere to go. I didn't have money—and neither did my mother. We hadn't had a hit for a while. He was spending most of the money on drugs. Expenses were mounting. I was upset because I wasn't receiving a dime."

*In 1974, at 34 years old, Tina turned to Buddhism* : "The women who sold drugs to Ike said, "What are you doing here, Tina? How can you live with this madness?" Then one day, someone told me, "Buddhism will save your life." I was willing to try anything. I started to chant. Once, I chanted, went to the studio, and put down a vocal, just like that. Ike was so excited that he gave me a big wad of money and said, "Go shopping!" I thought, "This chanting stuff works."

The abuse continued, but *Tina began chanting for three hours every day: "Nam-myoho-renge-kyo"*

Tina explains: "Nam-myoho-renge-kyo" is a song. It is a sound and a *rhythm and it touches a place inside you.* I believe that it is the highest place and, if you communicate with it, that is when you receive information on what to do."

What does the four-word buddhist chant mean? "Nam" is devotion. "Myo" is mystic. "Ho" is law. "Renge" means lotus blossom. "Kyo" means sutra. The message in the chant is that those who live normal lives but persevere will eventually triumph.

It was a full 16 years of abuse - and 2 years of chanting - before Tina left Ike forever in 1976. " *When I started chanting is when I started using my head. I started thinking, "I'm not going to kill myself, there's nothing here for me.* This person doesn't realize that I am helping him, that I have tried to be good and kind."

One night, after a violent and bloody row, she escaped with 36 cents in her pocket and fled to Los Angeles. She went for months living on food stamps, cleaning houses and singing in bars. Then, Ike found her: "When he finally found me, he asked if I would see him. I went out and sat in the car to talk with him. I knew exactly where the door handle was. So when he said, "You motherf---er," I was out of the car and back in the house. I think he told my mother that he was happy I'd gotten out of the car because he had a gun and was planning to kill me."

It took another two years to get a divorce, leaving her with even more debt from cancelled shows and unpaid taxes. Then, it took eight more years, until 1984, before Tina had her first solo album, "Private Dancer. The record sold more than 10 million copies and she won three Grammys.

*Tina was 44 years old, and her new #1 song "What's Love Got to Do with It" made her the oldest female artist to have a US number one hit.*

From there, everything took off. At her 1988 Break Every Rule tour, Tina broke the world record for the largest paying audience at a solo concert – 184,000 people, at the Maracanã in Rio de Janeiro. For the next 12 years, the combination of her hit songs and concerts gave her the title "The Queen of Rock'n'Roll", and culminated in the Twenty Four Seven Tour in 2000. She rocked it at 60 years old, grossed over $100 million and the Guinness Book of Records awarded Tina the record for the most concert tickets sold by any solo performer in history.

Tina says "I didn't have anybody, really, no foundation in life, so I had to make my own way. Always, from the start. I had to go out in the world and become strong, to discover my mission in life. My legacy is that I stayed on course... from the beginning to the end, because I believed in something inside of me."

Nam-myoho-renge-kyo

What message from Tina's life resonates with you? What noise on the outside is drowning out the voice inside? What do you need to give up to claim your own legacy?

In 2013, Tina appeared on the German issue of Vogue Magazine, becoming the oldest person worldwide to appear in Vogue. Asked what her beauty secret was, she said "My greatest beauty secret is being happy with myself."

Today, Tina is semi-retired. She is now 81 years old.


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