我想大家都听过，日宽上人说：
【信此御本尊，唱诵南无妙法莲华经，则祈无不遂，罪无不灭，福无不至，理无不显】
【御本尊】的伟大功力，万众能平等地领受，但需要，充满勇气的信"。做勤行也好，从事佛法对话也好，做什么都需要有"勇气"。
依照日莲大圣人的教导，贯彻"正确的信心"，"魔"会竞起，当然也会
遭到诽谤、弹压。所以大圣人严厉教导：【日莲弟子等，畏缩则不能成事】。还有，贯彻信心，一定要展现 【幸福的实证】这种"确信的祈求" 很重要。佛法对话】取決于"确信"。
【有确信、理论、体验才更有说服力】
要以【勇气】及【确信】来开拓自己的人生、开拓广布，战胜一切
摘自《新人间革命》 第28卷第一章"广宣谱。
【谢谢】是一句神奇的话。当我们说出口，会觉得精神饱满
；听到一谢谢"，也会感到勇气十足我就是这样，每天从早到晚一直说•谢谢，•谢谢，。到国外访问时，我一定用当地的语言表达谢意。不 its "Thank you" "Merci" "Danke" "Gracias' "Spasiba" It
是"谢谢"，，我必定真心诚意地，注视着对方的眼睛说出来。
当说出或听到【谢谢】时，人就会街卡口心中的密用一，更能与对方 "心意相通"。【谢谢】是非暴力的精髓，当中包含了对一他人的尊敬。，表露谦逊的态度，以及对。人生•最大的育定。
也具备了积极向上的乐观主义，具有坚强的力量。
一个能诚挚地说出【谢谢】的人，心灵是健康的。每次当我们说出。谢谢，时，心灵就会灿烂生辉，也会涌现"生命力"
自己能活在这世上，是受到多少人与物的支持啊！对此"心存感激"-一-那种自觉、感激、喜悦，将引来更多的幸福。
我们因 【幸福而感谢】，因感谢而更加幸福。也要怀着感谢的心情
"祈念。，这最能吻合。大宇宙的韵律〞，使我们的人生漸入佳境。
当我们。无法说山谢谢一时，人的成长就会停滞。因为【人在成长时，会看到他人的"长处"一旦停止成长，就只会看到他人的"缺点"〕
在家庭中，如果想要华蛋、孩子改变，【行为表现】符合我们的期望，何不先开口说声"谢谢呢？曾有一位妇人，晚年因生病连家人的名字都想不起来。但当医生问她：【一生中最快乐的时光是何时】
？她清楚地答道：【女儿出生的时候-----我好开心】！这位妇人的女
几听到这向话后，泪水奇眶而出，说：【谢谢！妈，这句话就让我心满意足了。同时，这位女儿开始反省自己，老是责骂自己的孩子。【是啊！孩子出生时，我也曾感到幸福无比】。
然而，不知不觉中，她只想着把孩子，塑造成自己一心中理想一的模式，只看到他未达到标准，总是觉得了这部分还不够，那里可以再好一些〕【为什么这么简单的事都不会啊】。
【虽然我是这样的母亲，俱孩子还是尽其所能，努力去达到我的要求，而且很贴心。孩子，谢谢你！其实只要你活得好好的，妈妈就很幸福了，你在我身旁，就让我感到幸福。谢谢】！ 她以崭新的眼光看待孩子，顿时觉得有充分的理由来表示【感谢与喜悦】！
虽然早上时间很赶，但一四起床，孩子就会起身，让她相当感动，觉得真是不简单。国然好子烏食学业成绩也并不突出，但是感谢孩子：【今天也是乖乖去上学，谢谢〕。【今天也是笑容满面，谢谢】！她感谢每一 件事，即使是没有特别的事发生，就感谢每天。平安度过。
切都是值得感谢的。有的人是在被诊断出重病后，才发现之前将。健康。视为理所当然，从未丝毫"心存感谢。委干有不奶生沙着支夫的眼睛，说：【谢谢你！ 亲爱的】。
丈夫也不要老是默默地吃饭，试着对太太说：【感谢你一直以来的辛劳】。虽然可能会感到有点难为情•但试着做做看，会看到一切开始有所转变。
SGS出版的《创造幸福与和平的智慧》新版
即使一遍的题目也能贯通宇宙，何况怀抱强盛"一念心"的虔诚题目，能撼动一切。就像【我爱你】这句话，说得没有诚意，得到的结果也会截然不同。
唱出深深确信【我身即妙法当体】的题目，自觉【我是佛的使者，宣弘妙法是我人生使命】的题目，必能与御本尊产生共鸣，贯通宇宙，达到"自在"的境界。当然，万事起头难，没有人一开始就是"高手 "，•一定是在【超越一个又一个的障壁，锲而不舍地前进当中】，才成为个中"高手"。
【信心】也是如此。有时会败给自己，淡忘初表，有时也会感到不顺心、焦急，无论处境如何，仍【继续唱念"题目"，不管祈求是否应验，都不怀疑地唱题到底】。
持续这种【信心的人】，最后一定能达到 【最令自己满意、最有价值的"至高道路、人生】。这就是妙法、信仰的力量。为什么【御本尊了如此重要？是因为透过对御本尊的"信"，能显现我们胸中的"本尊"与"佛界"，大圣人教示：【御本尊只存在于自身的"信心"之中】。
我们每个人都是 "妙法当体"，是最为重要的。而【御本尊能让我们显现胸中妙法】，更是重要无比。
Illness is one of the four universal sufferings that no one can escape. In that sense, our entire lives are a battle against illness, so there's no need to fear it. By the same token, we shouldn't make light of illness. It's important to quickly take practical measures to get well.
Nichiren Daishonin writes: "Could not this illness . . . be the Buddha's design, because the Vimalakirti and Nirvana sutras both teach that sick people will surely attain Buddhahood? Illness gives rise to the resolve to attain the way" (WND-1, 937).
We can use the suffering of illness as fuel to strengthen our faith and also to develop a deeper and more expansive state of life. In the light of the Mystic Law and viewed from the perspective of eternity, the struggle against illness is a test to enable us to attain happiness and victory.
True health is found in a positive attitude toward life that refuses to be defeated by anything.
The sufferings of birth, aging, sickness, and death can be transformed into a winning life imbued with the four noble virtues of eternity, happiness, true self, and purity. This is the life of Soka, or value creation.
Falling ill is not a form of failure or defeat. It doesn't happen because our faith is weak. When the suffering of illness occurs amid our efforts for kosen-rufu, it is the working of devilish influences trying to obstruct our attainment of Buddhahood. As such, we mustn't let illness intimidate us. The Daishonin teaches us how to bring forth courage to face illness and attain Buddhahood in this lifetime.
When you experience illness, the important thing is to rouse even stronger faith. Keep chanting Nam-myoho-renge-kyo with the determination to make this illness an opportunity to demonstrate the tremendous power of faith and achieve truly amazing growth as a human being.
The Daishonin writes: "Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?" (WND-1, 412).
The Mystic Law is the ultimate source of power for overcoming the sufferings of illness. It is the best of all medicines for our life. Mr. Toda often used to say: "The human body is one big pharmaceutical factory."
If you are suffering from illness, it is important to keep chanting earnestly and persistently for the treatment you are now receiving to yield its greatest possible effectiveness and for the great life force of the Buddha to manifest itself in your body and vanquish the devil of illness. If you base your struggle with illness on faith in the Mystic Law, you can definitely transform all poison into medicine.
The Daishonin teaches: "Myo [of myoho, the Mystic Law] means to revive" (WND-1, 149).
In a letter to a follower with a sick family member, he says: "[This illness] cannot be the work of demons. Probably the ten demon daughters*1 [protective deities in Buddhism] are testing the strength of your faith" (WND-1, 899). In other words, the benevolent forces of the universe cannot fail to protect the practitioners of the Mystic Law. He is telling the family: "You can overcome this!"
In another letter, the Daishonin writes: "The sun breaks through the pitch-black dark," and "The Lotus Sutra is compared to the sun" (WND-1, 315). As Soka Gakkai members who chant Nam-myoho-renge-kyo and base our lives on the Mystic Law, a bright sun of hope shines ever in our hearts. We can dispel all darkness and cast off even the heaviest chains of karma.
In struggling against illness for both ourselves and others, we can attain a state of shining health.
Chant daimoku, trusting in the power of the Gohonzon. Strive fearlessly and patiently. Refuse to accept defeat. Never retreat a single step. In the end, you are certain to triumph!
*****
[Concerning emotional or psychological disorders, such as depression:]
Life is long, and there is no need to rush things. I think it's prudent in the case of psychological disorders to seek professional advice and take time to get proper care and treatment. Everyone's situation is different. There is no universal prescription or panacea. But there is one point I wish to emphasize: I can affirm that none of you who uphold the Mystic Law is destined to be unhappy.
We should warmly support and watch over those struggling with mental health issues, keeping their long-term welfare always in mind, and also sincerely encourage their family members. Those caring for others with emotional or psychological disorders face a great challenge, too, and they should try to find creative ways to take a break and refresh themselves.
Showing care and support for those suffering from emotional illnesses will lead to the cultivation of a truly deep spirit of compassion and also to the creation of a richly humanistic society.
Those who have experienced great suffering can develop into outstanding people. Those who have undergone painful trials can help many others. Such individuals have an important mission. This is the teaching of Nichiren Buddhism and the bodhisattva way of life.
Mr. Toda remarked: "Outwardly, we might look like a 'Bodhisattva Poverty' or 'Bodhisattva Sickness,' but that is merely a role we're playing in the drama of life. We are in fact bona fide Bodhisattvas of the Earth!*2" He also said: "People who have battled serious illness really understand the profundity of life."
Everything in life has a meaning.
Nichiren Daishonin writes: "Even the jewels and treasures that fill the major world system are no substitute for life" (WND-1, 1019). Though one may be ill, this has no bearing on the inherent nobility, dignity, and beauty of one's life. Everyone, without exception, is an infinitely precious and noble treasure.
From "To My Young Friends—Leaders of a New Age," published in Japanese, July 25–27, 2012.
Encountering Josei Toda
(An essay from Jinsei no onshi (My Teacher in Life) published in 19691)
If I had not had Josei Toda for my teacher, I would never have amounted to anything at all. It took me a long time to realize this fact. While Toda Sensei was still alive, I was completely wrapped up in the struggle for survival, and during the ten years following his death, I have devoted every ounce of my energy to the task of carrying on and enlarging the work which he began. But now, as I look back upon all that has happened in the past twenty years and consider in a dispassionate manner what has been accomplished so far, I can see that everything has turned out just as Toda Sensei predicted it would on the various occasions when he talked to me and others about our future. When I reflect on my own life, I remember the unyielding figure of my mentor with wonder and awe.
My first meeting with him took place on a hot summer night in 1947, when I was nineteen years old. Tokyo, like the rest of Japan, was under the control of the occupation forces. At that time, the entire area south of the Imperial Palace was little more than a burned-out plain. Only here and there in the desolate night could one see dim lights flickering in the little makeshift shacks erected on the ruins, or in the air raid shelters that served as living quarters for many.
My family lived in the area and made a living by growing and gathering certain edible seaweed known as nori. We somehow managed to keep the business going during the war and in the years following it, though on a much reduced scale. (Of my four older brothers, the eldest had been reported killed in action and the others had not yet been repatriated from overseas.) In the midst of poverty and want, Japanese society was undergoing profound changes. The cry of democracy was heard on every street corner; the old powers and figures of authority one after another faltered and crumbled.
For persons of my generation, who had had nationalism and absolute obedience to the Emperor drummed into them from the time they were old enough to understand anything, it seemed as though everything we had believed had suddenly been reduced to naught. We young people had nothing whatever to trust and believe in. It is hardly surprising that we found our bodies and minds tormented day after day by a sense of fretfulness and apprehension.
It was under such conditions that, almost as a matter of natural impulse, two or three of us got together in a group to exchange books. Starved for something to read, we treasured whatever volumes we could find that had escaped being burned in the air raids, and fell on them hungrily. Novels, works of philosophy, biographies of great men, books on science--we devoured anything and everything that came to hand and then shared our impressions with one another. But although we would have endless debates on the significance of what we had read, when we faced the harsh realities of the times, the spiritual support and confidence we thought we had gained from our reading would suddenly melt away. In addition to this group, I had another friend from elementary school days who from time to time came to visit me. One day she invited me to attend a meeting, to be held at her house, on "The Philosophy of Life." It was then that I first heard the name Josei Toda.
Purely out of motives of curiosity, I decided to go, and took along with me the other members of the reading group.
We found ourselves being addressed by a man in his forties with a somewhat hoarse voice and a relaxed manner. His thick glasses caught the light, and I remember being particularly impressed by his broad, prominent forehead. At first I didn't understand anything he was saying, though I gathered it had to do with Buddhist doctrine. I had no sooner come to that conclusion, however, than I noticed that his discussion was also interspersed with acute observations on the political situation and other matters pertaining to everyday life. But just as I would begin to follow what he was saying, he would suddenly come out with a string of difficult-sounding Buddhist terms. In all, my impression was that of a very strange and unfamiliar philosophy.
Still, his remarks did not sound like the usual sermon of a religious leader, nor, for that matter, like what one would call a conventional lecture on philosophy. They seemed to be very concrete and to the point, without any bandying about of abstract ideas and concepts, and at the same time they appeared to suggest that the plain and simple facts of everyday life were in themselves capable of embodying the highest kinds of truth. The room was filled to overflowing with middle-aged men, housewives, young girls, and sturdy-looking young men. All of them kept their eyes fixed on Toda Sensei and listened with rapt attention. Though all were shabbily dressed, I knew that they were good, law-abiding people. And there seemed to be about these simple people an undefinable aura of life and vitality.
Toda Sensei did not strike me as belonging to any type of personality that I was familiar with. He had a brusque way of speaking, but also conveyed a sense of unlimited warmth. As I stared intently at him, our lines of vision would sometimes meet. At such times, I would drop my eyes in confusion, but when I would look up again after a moment, I felt as though his gaze were still fixed upon me. It sounds like an odd thing to say, but in the course of the talk I somehow began to feel I had known him for a long time.
At the end of the talk, my friend introduced me to him. "Well, well, " he said, his eyes shining behind the thick lenses as he looked for a moment squarely into my face. Then, as though he had understood something, he broke into a warm smile.
"How old are you?" he asked
With that sense of having known him before, I answered without hesitation, "Nineteen."
"Nineteen, you say?" He seemed to have remembered something. "I was nineteen when I came to Tokyo. I came from Hokkaido, a country hick on my first visit to the big city."
I remember that he was chewing on a jintan tablet, a kind of breath sweetener, and smoking a cigarette at the same time. I felt an impulse to take the opportunity to ask him about some of the doubts I had concerning life and society. What is the right kind of life? What does true patriotism mean? What do you think of the emperor system? What is Buddhism really all about?
I did ask him, and his replies were direct and without equivocation. He appeared to be answering without the slightest difficulty, but that in fact, I now know, was simply an indication of how rapidly his mind worked. Without any trace of awkwardness or evasion, he addressed himself directly to the very heart of each question. I came away fully satisfied with his answers, realizing for the first time in my life that truth was after all something very close at hand.
On August 24, just ten days after that evening with Toda Sensei, I became a follower of the Nichiren Shoshu and a member of the Soka Gakkai. Little by little I came to understand the true aptness and worth of Buddhist philosophy, and to appreciate what a rare kind of person Josei Toda was. Meanwhile, I continued to work during the day and to go to school in the evenings. But I had already begun to have doubts about this way of life, and about a year later, following what seemed to be the most natural course of events, I made up my mind to quit my job and go to work for the publishing company that Toda Sensei headed.
That was in January, 1949. It was very hard work. The postwar Japanese economy, just recovering from the effects of defeat, was tossed about like a boat on the surging waves of inflation. A modest enterprise like Toda Sensei's, needless to say, could not escape being buffeted and battered in the harsh economic climate. From the end of 1949 until the summer of 1951 the battle for survival was fought on a daily basis.
One by one the employees of the company left and went elsewhere, until I was the only person remaining to deal with our creditors. The deterioration of my health and my general frustration at life had both reached the danger point, and yet I made no move to leave Toda Sensei. On the contrary, at some point I made up my mind that I would stick with him regardless of what happened, even though it might mean following him to the depths of hell. I believed in him, I believed in the rightness of the Buddhist teachings of Nichiren Daishonin, and I was determined to stick by them and continue the fight just as long as possible.
"I have failed in business, but I have not failed in my life and I have not failed in my Buddhism!" In uttering these words, Toda Sensei showed that he was fully aware of his mission. This was something I sensed very strongly. From that point onward, everything was a matter of rebuilding.
In order to help Toda Sensei to rebuild his business and the Soka Gakkai, it became necessary for me to give up my schooling. Sensei was sorry that, as his only disciple, I had to take this step. "From now on, " he said, "I'll teach you everything!"
From that time on, for the next several years, I received private instruction from Toda Sensei at his home or early in the morning at his office. Law, political science, economics, chemistry, astronomy, classical Chinese--with the utmost care he taught me almost every conceivable subject, except foreign languages. It seemed as though he was determined to pass on to me every bit of learning that he himself possessed.
His own learning he had acquired largely through his own efforts. After finishing elementary school in Hokkaido, he became an apprentice to a tradesman, simultaneously studying on his own until he had qualified himself as an assistant elementary school teacher. He then took a job as a teacher in a coal-mining region in Yubari, and in time became a regular teacher. At the age of nineteen he came to Tokyo, where he happened to become acquainted with Tsunesaburo Makiguchi, the man who was to be his leader and teacher for the rest of his life. He attended middle school classes at night and eventually passed the examination certifying that he had completed the equivalent of four years of middle school training. Later he studied at Chuo University.
As you can see, he was to a large degree self-educated. Schools were something which he needed not to acquire learning but to give certification to the learning he had already gained. He was especially versed in the field of mathematics and for a time operated a very successful private school called the Jishu Gakkan. Also, under the name Jogai Toda, he wrote a book entitled Guide to Arithmetic, which was much used by students reviewing for exams and which sold over a million copies, making it one of the best sellers of the time. I expect that many of those who were students in those days remember the book with fondness.
In addition to the various subjects already mentioned, Toda Sensei also gave me instruction, and this with great intensity and enthusiasm, in the life force philosophy of Buddhism. And as he passed on to me detailed explanations of the Buddhist scriptures and the writings of Nichiren Daishonin, he drew my attention to the ways in which these teachings relate to various modern systems of thought. I have subsequently come to realize that, in addition to this formal instruction, the efforts which he was putting forward to rebuild the Soka Gakkai, and in fact every aspect of his daily life, were in a sense a form of teaching, earnestly given and of inestimable value.
I in turn responded to this intense and challenging training with the best I could muster in the way of diligence and endurance. I tried to absorb everything he had to give me, though I fell short of his expectations so often that, almost until the day of his death, I was subject to frequent scoldings.
Reflecting on my life leaves me with a sense of wonder and awe at just how much Toda Sensei's existence has meant to me. That a man so mediocre as myself could succeed the late Toda Sensei as head of the Soka Gakkai and assist in the unprecedented undertaking of kosen-rufu, the propagation of the spirit and teachings of true Buddhism, is due solely to the fact that I have never for so much as an instant let the image of this great leader depart from my mind and heart. The greatest happiness of my life is that I was able to meet him and become his disciple and follower, and that the relationship of teacher and student was sustained until the very end of his life.
【毕生保持不退转的信心】
无论遭遇任何事情，决意毕生跟随
学会，贯彻【不退转的信心】，这就是【创价师弟的誓愿】。
各位都是带着"不可思议的宿缘
〞，此时此刻在"各自的使命"舞台上
活跃的【地涌菩萨】。
【使命越大辛劳越多】，这是一定的道理。正因如此，才能感受到"
生命"中难以取代的充实，累积【永不磨灭的福运】。
请下定无论如何【我都不败北】
的决心，坚强明朗地度过【欢喜中之大欢喜】的青春岁月。
诚如金言所云：【信心像水一样的人,拥有永远不退转的信心】。
希望大家畅快地赢得无悔、不退
转的一生。
【SGS出版的《创造幸福与和平的
智慧》第二部：人间革命的实践，15
-5为地涌菩萨的誓愿而活】
___
为朋友的幸福、为广宣流布而唱
题，勤励于学会活动、向折伏挑战。
这些行动即是【誓愿的祈求】、誓愿的实践】，非常了不起。
《法华经-涌出品》写道：【地
涌菩萨自地底涌现，誓愿在末法时代推动"广宣流布"。我们就是依据此
【誓愿】，才会身为创价学会员投入
〝广布"奋战，并以【暂愿的祈求】
强力连结在一起。
【觉悟地涌的使命，就等于得知
自身生命的本源，能够了解自己为何而活的究极意义】。
觉悟【自身永远的使命】，没有
比这更令人感到欢喜、充实与自豪的了！
【SGS出版的《创造幸福与和平的
智慧》新版，第二部：人间革命的实践，12-2为地涌菩萨的誓愿而活】
_____
我们谈到日莲佛法的祈求是【誓愿】的唱题。即是说，立下誓愿要达成自己的「人间革命】，和在与"自有深厚缘分，的天地进行 "广宣流
布"，为了使自己能发挥最大力量而唱题。
要从这【信力】涌出"智慧"，通过反复思索和努力，出示【胜利的实
•要以顽强不屈的【行力】打
】也要把它改变为【使命】。
这也是一场革命，即彻底改变垂涎
"福自天来"的利益，依赖圣职者祈祷的所谓"依赖信仰"
【誓愿】是"自发"的。只有从
生命深处发出激昂回荡的【晢愿题目
】，才真正是打被。元品无明"，显现
【元品法性】的声音。
【《随笔"人间革命"光辉如烂】，一起踏上永远的师弟之旅】
_____
【广宣流布的誓愿即师弟的誓愿
！;大至人在物书中对需年们阿好：1
所愿我之弟子等，须发大愿】。
【广宣流布的誓愿】，亦即【师弟的誓愿】。师弟的"一念不二"彻底祈求的话，会产生出 "意想不到"的无穷力量！
【祈求就是行动】。所以，为了
广布与人生的胜利，要一件—件地祈求,同时"认真行动"。
【《御书与青年》第一回：师弟誓
愿的祈求】
_____
【菩萨的誓愿力】
《法华经》描述了诸菩萨为了救
度生于 "恶世受苦的人"，自告奋勇地
^发皙，要投身恶世的场面。
也就是说，这些菩萨想透过"自愿
背负恶业"诞生，与"宿命"搏斗的场面，来鼓励"身陷苦恼的人"。这就是【愿兼于业】。
人们看到这些菩萨的榜样，而得知
自己也能奋起，明白到人本来就潜藏着【克服一切困难的力量和自觉】
。透过相信【妙法】所产生的"内
发力"，来反击侵袭【自己的宿命与
苦难，使自己变成一个能鼓励周遭朋友的人】。这种【化宿命为使命】
的人生，就当今来说，就是发挥众人
拥有的【自强能力(empowerment
）】与【克服困难的韧性 (resilience！，两种作业井行。
这个过程包含菩萨的誓愿力。
【池田先生讲义 《照耀世界的太阳
佛法》】
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