8月29日 , 8月30日

每日箴言

8月29日
主動採取行動，時時關心大家安全的是領導人。這樣的行動受人們信賴。

8月30日
立下「非打開局面不可」的一念，就會無限地擴大自身的可能性，並能敞開新的大門。

每日一句

8月29日
摔倒了七次，第八次還要再爬起來。換言之，遭遇挫折時，絕不能自暴自棄，須再次痛下決心，奮力前進。

8月30日
知恩、報恩，是為人之道，父母的恩情比山高、比海深，無論發生任何事情，都要愛護父母，打從心底感謝父母，這是心智成熟的證明。能尊敬父母的人，一定是好父母，能構築起和樂的家庭，對孩子會有深遠的影響。
國際創價學會會長
池田大作

每日御書

8月29日
慧如不堪，以信代慧，信之一字為詮。

如果慧不足的人，則以信代之，以信的一字為最重要。
《四信五品抄》《末代法華行者位並用心事》

8月30日
南無妙法蓮華經者，法華經之肝心，如人之元神也。

所謂南無妙法蓮華經，是法華經的肝心，人的魂魄。
《覆上野書》其七《末法要法御書》

[[學習世界第一的生命哲學]]

♦️取出獅子王之心

各各須取出獅子王之心，莫畏他人如何威脅。獅子王不懼百獸，獅子之子亦復如是。彼等是野干之吠，日蓮一門乃獅子之吼。
(《聖人蒙難事》御書1238頁)

你們要拿出獅子畏之心，不論他人如何威脅也也不可畏懼。獅子王不怕百獸，獅子之子也是一樣。他們就像野狐的叫囂，日蓮一門則是獅子吼。

池田SGI會長指導

大聖人說：「須取出獅子王之心。」本來不存在的東西是無法取出的。亦即，任何人胸中都有的「獅子王之心」，將它取出來的力量，其實是師弟不二的信心。為了廣宣流布，不惜身命、披荊斬棘，開闢道路的師匠之心，就是「獅子王之心」。只要與師心不二，一定能於自己的生命中湧現「獅子王之心」。
(《御書與青年》)

♦️心唯貴耳

但心唯貴耳！日蓮縱是如何祈禱，若不信，是如濕燧打火，終無益也。希益砥礪，出強盛之信力。
(《覆四條金吾書 其十四》御書1240頁)

只有信心才是最重要！日蓮再怎麼祈求，如果你不信《法華經》，那就像是敲打火石想去引燃潮濕的火絨一樣。希望你更加奮發，激起強盛的大信力。

池田SGI會長指導

「心唯貴耳」。即使形式上信仰御本尊，若流於惰性、懷疑御本尊，產生抱怨、逃避之心，也不會得到功德。大聖人教示：「遂乎不遂但依信心，全非日蓮之咎。」(御書1315頁)<中略>
若想，在其他世界有更美好的地方，除了信心以外還有更好的方法
一一這樣的一念會使湧現佛界的力量減弱。
(《法華經的智慧 4》)


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Creating Memories That Last for Eternity - World Tribune

https://www.worldtribune.org/2019/creating-memories-that-last-for-eternity/

Creating Memories That Last for Eternity

November 26, 2019

BOB NARDI

"Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world." ("Questions and Answers on Embracing the Lotus Sutra," The Writings of Nichiren Daishonin, vol. 1, p. 64)

In another instance, many of us have friends that we might meet for the first time in years, yet feel as though no time has passed. Because of shared memories, experiences and bonds developed over time, that kind of friendship endures no matter the circumstances.

In the SGI, too, we hear many stories of members who, despite suffering dementia or memory loss, never forget how to chant Nam-myoho-renge-kyo and continue striving in some way for kosen-rufu as they have previously done for many years.

How We Conclude This Lifetime Determines the Next

Nichiren teaches us that the most powerful memories, which "will remain as the only memory of your present life" (WND-1, 64), are based on chanting Nam-myoho-renge-kyo and teaching others to do the same. It may seem like an extreme statement to some, but what he is saying is that, after we die, what we take with us is the life condition that we have developed during this present existence.

As Buddhists, we believe that life is eternal and that the state of life with which we conclude this existence determines how we experience our next lifetime. Our Buddhist practice enables us to establish as "muscle memory" the life state of Buddhahood, which will persist eternally. Buddhahood can be described as a state in which we exude the utmost joy, hope, courage, compassion and wisdom, and advance with a sense of absolute happiness and freedom.

Our daily Buddhist practice helps us awaken to our greatest self, our Buddha nature, each day. And by regularly developing our faith, practice and study, we learn and engrave in our lives how to overcome any struggle and achieve our goals.

The causes we make to awaken the Buddha nature in ourselves and others enable us to transform our state of life and make the life condition of Buddhahood the eternal foundation of our lives.

"Treasures of the Heart" Endure Forever

Commenting on the above passage from Nichiren, SGI President Ikeda states:

Those who are actively engaged in helping others form connections with Nichiren Buddhism will accumulate unparalleled "treasures of the heart" ("The Three Kinds of Treasure," WND-1, 851), which will be the supreme memory of this existence and enable them to lead wonderfully fulfilling and happy lives.

Even if we have the treasures of the storehouse (material wealth) and the treasures of the body (such things as physical health, practical abilities and social position), if we don't have any treasures of the heart, we cannot be called truly happy. (February 2018 Living Buddhism, p. 47)

While Buddhism does not deny the importance of having financial stability, physical health or other similar elements, such things alone cannot ensure absolute happiness because they are dependent on external circumstances.

"Treasures of the heart," on the other hand, point to our strength, courage, wisdom, compassion and other internal qualities that remain with us no matter our situation or struggles. Therefore, an important question is, What is in our hearts as we strive to realize our dreams and goals? When we make the "treasures of the heart" our foundation, then the treasures of the storehouse and body, and all other aspects of our lives are further enhanced and illuminated.

Nichiren Buddhism teaches us how to develop an internal palace of happiness that can never be destroyed.

President Ikeda says:

Chanting ourselves and teaching others to do the same are actions of unsurpassed good that accord with the Law of life and will stay with us as an indelible memory.

Sharing Nichiren Buddhism with others can be challenging, but it is a source of incredible personal growth. The more challenging it is, the greater will be our ultimate good fortune and happiness. (March 2, 2012, World Tribune, p. 3)

By chanting and teaching others about Buddhism, we can create powerful momentum for bringing forth our Buddhahood. As long as we strive to take one step and then another each day to cultivate our faith and find the best ways to share this practice with others, we will continue to accumulate indestructible treasures of the heart and steer our lives in the direction of lasting fortune and happiness.

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2023 年 8 月座谈会御书----复日女书其一(别名“御本尊相貌抄”)

2023 年 8 月座谈会御书

给讲解座谈会御书的干事的补充资料

[Slide 1]

复日女书其一(别名"御本尊相貌抄")

但唯奉唱南无妙法莲华经而得成佛，方是最为重要。

一切决定于信心之厚薄耳! 佛法根本，以信为源。

(御书文白并列本 III，85 页)

——————

[Slide 2]

白话文  

只有唱念南无妙法莲华经而成佛，才是最重要的。

一切都决定于信心的厚薄!  佛法的根本，以信为根源。  

——————

[Slide 3]

(A)背景
请参考 2023 年 8 月份的《创价人生》。

• 本篇御书是1277年8月23日，
• 日莲大圣人56岁时，
• 从身延
• 写给女门人日女夫人的信函。

有关日女夫人的生平不详，不过她显然是一位信心深厚且有教养的女性。

大圣人执笔本篇御书之际，正值蒙古来袭后的混乱时期。

人们深恐蒙古再次来袭，而感到极度焦虑不安。

即便社会一片动荡不安，日女夫人仍然贯彻纯粹、稳定的信心。

她为感谢大圣人授予御本尊，供养了各种物品给大圣人。

本篇御书即是大圣人对其真心的供养而写的回信。

大圣人在本篇御书开头即说明，此御本尊是显现在释尊所说的《法华经》的《涌出品第十五》至《嘱累品第二十二》的"八品"之中。

大圣人进一步阐明，此御本尊在释尊入灭后的正法、像法二千年间未曾显现，即便是正法时代的龙树、天亲，像法时代的天台、妙乐也未能显现。

大圣人接着又说，如今在进入末法时代约200年之时，"最先图显它作为弘扬《法华经》的旗帜。"

大圣人跟着详细说明以《法华经》虚空会仪式为根本所图显的御本尊的相貌，并说出自己所图显的御本尊，是让所有十界众生都受到妙法五字的光明照耀，而 "显现出他们原本拥有的尊贵形貌" 的本尊，是实现万众成佛的"不曾有的大曼茶罗"。

正因如此，供养此御本尊的人在这一生会招来福运，来生也会受到守护。

为此，大圣人敦促日女夫人千万不要让谤法者接近，要舍奔破坏信心的"恶知识"，"而亲近善友。"

再者，大圣人明示，御本尊绝非存在于别处，而是在受持《法华经》，唱念南无妙法莲华经的众生的胸中肉团之内。

[Slide 4]

大圣人说："这御本尊，只收纳在信心这两个宇之内。"

最后，大圣人引述天台、妙乐的解释，再次强调佛法及佛道修行的根本就在于"信"。

___

[Slide 5]

 (B)重点分享

学习御文重点:

 1.御本尊是一面映出佛界的镜子 

 2.信力产生勇气与生命力 

 3.通过信，能获得佛的智慧

_____

[Slide 6]

1.御本尊是一面映出佛界的镜子

[Slide 7]

日莲大圣人在本篇御书中教导，对门人来说，信心的肝要就是除了受持御本 尊，唱诵南无妙法莲华经的实践之外，不求于其他的东西。

创价学会员的信心精髓就在于信受大圣人图显的御本尊。"本尊"就是指信仰的 根本对象。

[Slide 8]

御本尊就是日莲大圣人悟觉、开显与体得自身生命内在的根源妙法──南无妙 法莲华经后，将此佛的生命境界(佛界)图显而成的。因此大圣人教示:"日莲之魂， 染墨书成者也。"

而且，透过图显御本尊，大圣人开启了万人奉拜御本尊，显现胸中本有的佛界 生命的道路。因此，御本尊也是凡夫在现实上，映照出自身佛界的一面明镜。

因此，"成佛"不是成为超脱人的特别存在。而是我们凡夫能以凡夫的姿态， 开显出生命中至高的人性，也就是佛界。而根本的做法就是以对御本尊的强盛信心为 根本，致力于自行化他的唱题行。

[Slide 9]

因此，大圣人在这段御文的开头就说:"只有唱念南无妙法莲华经而成佛，才 是最重要的。"

____

[Slide 10]

2.信力产生勇气与生命力

[Slide 11]

接着，大圣人说:"一切都决定于信心的厚薄!"

诚如大圣人在此教示，能否显现佛界，享有御本尊的功德力，完全决定于我们 信心的厚薄。也就是说，决定于个人信心的"强"或"弱"。

[Slide 12]

所谓"信心"就是指全心全意相信并接受佛的教导。只要全心全意相信:"唯有 通过对御本尊的信心，才能解决我的问题"，如此强盛地祈求，就能从生命奥底引出绝 对不会败给任何苦难的勇气和生命力。

(elaborate with examples)

[Slide 13]

在困难、烦恼连连不断的严峻现实中，要持续相信"自己就是妙法的当体"， "自己就是南无妙法莲华经"，肯定不容易。因此，重要的是"相信的心"。归根到 底，就是自己的信心。重要的是，以相信御本尊为根本，唱诵题目。此外，相信师 匠，勤励于实践佛法也很重要。在这样的累积中，能加深信心，增强确信。

只要强盛且深厚地祈求:"要以题目打开一切"，并且"为了广宣流布!"，勇敢 地挑战，那么，御本尊广大无边的功德就能够俨然显现。

因此，池田先生解释，为什么大圣人在这篇御书中强调:"佛法的根本，以信 为根源"的原因，先生说:

[Slide 14]

"信心"才是一切胜利的根源。信心不但是我们投身自行化他实践的根本，也是 人间革命、宿命转换的泉源，更是破除魔性的利剑，

[Slide 15]

...以及立正安国、广宣流布的推动 力。这是在任何时代也不会改变的。不! 应说是不可以改变。这是创价学会绝对不可 以丧失的根本精神。(摘自池田先生的讲义系列《研习胜利经典——〈御书〉》)

____

[Slide 16]

3.通过信，能获得佛的智慧

[Slide 17]

大圣人在我们现在学习的御文的前一段说道:"这御本尊，只收纳在信心这两个 字之内。所谓'以信才得进入'。"(同上)

"以信才得进入"原文"以信得入"，是出自《法华经》"譬喻品第三"。

"以信得入"是用来强调"信"的重要，指出就连智慧第一的舍利弗也是透过 信，而不是他的智慧或者理解，才能进入佛浩瀚的智慧世界。

我们受持御本尊，以信心为根本，为实现广宣流布而行动时，就能唤出生命中 的御本尊(佛界)。因此，我们凡夫能以凡夫之身，涌现出和大圣人生命中相同的佛界。

池田先生在指导中说:

[Slide 18]

我们将透过确立对御本尊的"信"，而获得觉知宇宙与生命本源的佛之境智。透 过信，我们能进入佛浩瀚的智慧世界。(中略)只要秉持"信"来阔步前进，不管谁 都能成佛，同时也能以佛的言行举止，来捍卫与引导人们。御本尊就是为了让我们成 就此佛道，让我们得以成佛而图显的。(摘自池田先生的讲义系列《研习胜利经典——〈御书〉》) 

创价学会就是有"以御本尊为根本"的信心和实践。如今，这样的信心和实践俨然在世界各地的创价学会确立。遵照大圣人的教导，以御本尊为根本的信心，只有 创价学会才有，所以世界广布能成为现实。

[Slide 19]

在结束分享前让我们复习 学习御文重点:

 1.御本尊是一面映出佛界的镜子 

 2.信力产生勇气与生命力 

 3.通过信，能获得佛的智慧

我们要一直秉持"以御本尊为根本"的信 心，以及"直结大圣人"、"以唱题为根本"、"以御书为根本"的实践，不断前进。

[Slide 20]

谢谢大家的聆听

——————

〈以上是补充资料〉

SGS 教学部准备 

2023 Aug disc mtg gosho --- The Real Aspect of the Gohonzon

Supplementary Resources for Leaders Sharing the Discussion Meeting Gosho

[Slide 1]

The Real Aspect of the Gohonzon

[Slide 2]

What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism. (WND-1, p 832)

[Slide 3]

(A) Background

This letter was 

• written on August 23, 1277 
• when Nichiren Daishonin was 56 
• at Mount Minobu and 
• addressed to Nichinyo, a female disciple. 

Little is known about Nichinyo, but it would appear that she was a woman of deep faith and learning. 

At the time when this letter was written, the Japanese society was in turmoil after experiencing the first Mongol invasion and the people were feeling extremely anxious with the threat of an impending second invasion. 

Amidst such turbulent times, Nichinyo maintained pure and steadfast faith. 

Deeply grateful for having been bestowed the Gohonzon, the object of devotion, from the Daishonin, she sent various sincere offerings to him in expression of her sincere appreciation. 

The Daishonin wrote this letter in response to these sincere offerings. 

The Daishonin begins this letter by explaining that the object of devotion, or the Gohonzon, can be found in the eight chapters of the Lotus Sutra, expounded by Shakyamuni Buddha, from the "Emerging from the Earth" (15th) chapter through the "Entrustment" (22nd) chapter. (cf WND-1, p. 831) The Daishonin further states that after the Buddha's passing, this Gohonzon was not revealed in the two thousand years of the Former and Middle Days of the Law. 

Even Buddhist teachers such as Nagarjuna and Vasubandhu who lived in the Former Day of the Law, and T'ien-t'ai and Miaolo who lived in the Middle Day were that now, some two centuries after the beginning of the Latter Day of the Law, he is the very first to reveal the object of devotion, the Gohonzon, as "the banner of propagation of the Lotus Sutra". (WND-1, p. 831) 

The Daishonin then explains in detail the layout of the Gohonzon that he inscribed using the Ceremony in the Air depicted in the Lotus Sutra as his basis. 

He reveals that the Gohonzon enables all the beings of the Ten Worlds, illuminated by the light of the five characters of the Mystic Law, display the dignified attributes that they inherently possess, in other words, It Is an object of devotion for the enlightenment of all humanity. And that the Gohonzon is "the great mandala never before known" (WND-1, p. 832) that can enable all people to attain Buddhahood. 

The Daishonin then goes on to encourage Nichinyo that those who ma'ke offerings to this Gohonzon will surely enjoy happiness in this life and protection in the next.

 He also urges her that in order to savour such great benefit, it is essential to waird off slanderers of the Law and "evil friends" who undermine and destroy people's faith, "and associate with good compa,nions". (WND-1, p. 832) The Daishonin then points out that the Gohonzon does not exist outside our lives. Instead, the Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myohorenge-kyo. 

[Slide 4]

And the Daishonin states, "This Gohonzon also is found only 'in the two characters for faith." (WND-1, p. 832) Lastly, by citing the commentaries of T'ien-t'al and Miao-lo, the Daishonin teaches that the basis of Buddhism and the essence of Buddhist practice is none other than upholding "faith".

[Slide 5]

(B) Key Points for Sharing

Key Learning Points of the Gosho Passage:

1. The Gohonzon Is a Mirror that Reflects the World of Buddhahood

2. The Power of Faith Gives Rise to Courage and Life Force

3. Tapping the Buddha Wisdom through Faith

[Slide 6]

1. The Gohonzon Is A Mirror that Reflects the World of Buddhahood

[Slide 7]

In this Gosho, Nichiren Daishonin teaches that for his disciples, the key essence of the practice of faith is not to seek anything else other than embracing the Gohonzon and chanting Nam-myoho-renge-kyo.

The quintessence of faith for Soka Gakkai members is to embrace the Gohonzon established by the Daishonin. The term honzon, or object of devotion, means "that which is respected or revered as fundamental".

[Slide 8]

The Gohonzon is an expression of the world of Buddhahood in Nichiren Daishonin's life — the fundamental Law of Nam-myoho-renge-kyo that he was enlightened to, revealed, and embodied. This is why the Daishonin states, "I, Nichiren, have inscribed my life in sumi ink...." (WND, 412)

In addition, by establishing the Gohonzon, the Daishonin open the way for all people to reveal their Buddha nature that they inherently possess by revering the Gohonzon. The Gohonzon, in this sense, can be viewed as a clear mirror that reflects the world of Buddhahood within ordinary people and allows them to manifest it.

In this way, "attaining Buddhahood" is not becoming some transcendent, superhuman being. It means to open forth and manifest from within, a life state of unsurpassed humanity known as Buddhahood just as we are, in our present form as an ordinary being. And the fundamental way of achieving this is to exert ourselves in the practice of chanting Nam-myoho-renge-kyo for oneself and others based on strong faith in the Gohonzon.

For this reason, the Daishonin states at the outset of this passage, 

[Slide 9]

"What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood."

[Slide 10]

2. The Power of Faith Gives Rise to Courage and Life Force

Next, the Daishonin states in this passage, 

[Slide 11]

"It will no doubt depend on the strength of your faith."

Just as the Daishonin teaches here, whether we can reveal our Buddhahood and enjoy the beneficial power of the Gohonzon or not is determined by the strength of our faith. That is to say, it depends on whether one's faith is "strong" or "weak".

[Slide 12]

"Faith" here, means to wholeheartedly believe in and accept the Buddha's teachings. If we offer powerful prayers based on wholeheartedly belief that "the only way to overcome my problem is through faith in the Gohonzon!", we will be able to draw forth immense courage and life force from the depths of our lives that help us remain undefeated by any hardships.

(Elaborate with mundane examples... at job... at home... at school )

It is certainly not easy to continue believing that "I am an entity of the Mystic Law", "I am Nam-myoho-renge-kyo", amidst the harsh reality filled with unending difficulties. However, this is precisely the reason why having "wholehearted belief or faith" is so important. It all boils down to one's power of belief or faith. It is important for us to chant daimoku based on wholehearted belief in the Gohonzon. It is also important to believe in our mentor and exert ourselves in our practice of faith. It is through accumulating such efforts and deepening our faith that our conviction is strengthened.

As long as we are determined to open the way forward by chanting daimoku based on strong and deep faith and take courageous action for kosen-rufu, the immeasurable beneficial power of the Gohonzon will certainly be manifested.

For this reason, Ikeda Sensei explains why the Daishonin emphasizes in this Gosho that "to have faith is the basis of Buddhism" in his guidance:

[Slide 13]

Faith is the source of victory for everything. It is the foundation of our Buddhistpractice for the happiness of ourselves and others. It is the key to carrying out our human revolution and transforming our karma. It is the sharp sword for cutting through obstacles and negativity. 

[Slide 14]

It is the driving force for kosen-rufu, and for realising lasting peace and prosperity based on the humanistic principles of Nichiren Daishonin's Buddhism. This will never change in any age — indeed, we must ensure that it never does. It is the fundamental spirit of the SGI, which we must never lose.

(From President Ikeda's study lecture series, "Learning from The Writings of Nichiren Daishonin: The Teachings for Victory")

[Slide 15]

3. Tapping the Buddha Wisdom through Faith

In the preceding paragraph of the Gosho passage we are studying, the Daishonin writes, 

[Slide 16]

"This Gohonzon also is found only in the two characters for faith. This is what the sutra means when it states that one can 'gain entrance through faith alone.'" (WND, p 832)

The term "gain entrance through faith alone" is expounded in the "Simile and Parable" Chapter (3rd) of the Lotus Sutra.

The term is used to emphasize the importance of faith, pointing out that even Shāriputra, known as foremost in wisdom, could only enter the vast and expansive realm of Buddha wisdom through faith alone and not through his own wisdom or understanding.

When we embrace the Gohonzon and take action for the realization of kosen-rufu based on faith, we can call forth the Gohonzon (the Buddhahood) within us. In this way, we can manifest the same life state of Buddhahood that also exists within the Daishonin's life just as we are as ordinary people.

Ikeda Sensei says in his guidance:

[Slide 17]

By establishing solid faith in the Gohonzon, we connect ourselves to the reality and wisdom of Buddhahood that is enlightened to the essence of the life of the universe. Through faith, we can enter the vast and expansive realm of Buddha wisdom.... Advancing with faith, all of us can attain Buddhahood, and support, assist, and guide others through our conduct and actions as Buddhas. The Gohonzon enables us to complete the Buddha way and attain Buddhahood.

(From President Ikeda's study lecture series, "Learning from The Writings of Nichiren Daishonin: The Teachings for Victory")

It is an incontrovertible fact that we of the Soka Gakkai are practicing faith based on the Gohonzon. Such faith and practice have become firmly established around the world today in the SGI. We of the SGI alone are practicing faith based on the Gohonzon in accord with the Daishonin's teachings, which is why we have been able to spread the movement for kosen-rufu across the globe. 

Before we conclude, let's revise the 3 key learning points of the Gosho Passage:

[Slide 18]

1. The Gohonzon Is a Mirror that Reflects the World of Buddhahood

2. The Power of Faith Gives Rise to Courage and Life Force

3. Tapping the Buddha Wisdom through Faith

Let us continue to advance forever with "faith based on the Gohonzon," striving to carry on the Daishonin's spirit, based on the Gosho and on chanting Nam-myoho-renge-kyo.

[Slide 19]

Thank you for your patience and kind attention.

< end of supplementary resources >

Prepared by SGS Study Department 

关于经济问题

关于经济问题

严重的经济问题归根到底是因为宿业使然。

1. 若不制造賺钱的福运的话，钱不会到手。
2. 户田先生说："贫穷的宿业需要时间来克服。认真祈求,强盛的祈求与信心。
3. 向人借钱反而会妨碍一个涌现出清纯诚恳的心寻求信心以外的方法，所以不会让真正祈求宿命转换。

池田先生说："若是依赖信心以外的方法，问题会变越糟，最终陷入谷底，才开始认真祈求，因为这样需要时间。

不过，所谓依赖信心，而不是其他的方法，并不是单单唱题，然后便等着钱到手，而是首先必须以强盛的信心祈求，然后还要采取行动。

必须以以下两点来理解经济问题：

（一）一定要转换不会赚钱，不会管理钱财的宿命。

（二）做生意若没有智慧，福运与信用的话不会成功。

大圣人说："各位是德尊者，只要奉拜御本尊不管过去世作了多么坏的事，也全部会被宽赦而且会产生如同行善的结果，所以信心很重要的。

池田先生指导：

  "说在人生凡是都是挑战而涌现出战力量的源泉就是信心修行。甚至向樱本指出安逸的态度是不行的。如果认为有信仰，即使不用努力自己的土地也会自然而然地丰收可就大错特错。

   做生意的人福运很重要。有福的话，好人(对自己有帮助的人)会围绕在他周围。没有福运的人，则被坏人利用。

  所谓有福运的人，就是对御本尊有确信的人，有广宣流布决意的人，唱诵很多题目的人。

  生意成功，除了有智慧与福运之外，受人信任也很重要。

One and Only Me | Soka Gakkai (global)

https://www.sokaglobal.org/practicing-buddhism/personal-experiences/one-and-only-me.html?fbclid=IwAR2bwDrbnBOxb9E6zOMFW1cOF_KfWWb93hYo34xufYOyioYaEI37WNbZkVM

One and Only Me

Kyoko Matsuda, Japan

[© Seikyo Shimbun]

Kyoko Matsuda, from Japan, is 123cms tall and used to dread the eyes of others on her whenever she was in public. Now things are different. Born into a family practicing Nichiren Buddhism, Kyoko was diagnosed with a growth disorder in elementary school. She shares her story of how she was able to transform her feelings of despair into a new sense of freedom.

I used to feel uncomfortable when people would tell me "You are so bright" or "You are amazing." When people said such things to me, I felt that the underlying message was, "Although you are short . . ." This made me want to change my appearance. But now, I feel differently. Through interacting with others, I have gained confidence in who I am.

When I was in elementary school, during a sports day event when it was my turn to run in a footrace, my teacher took me halfway to the finish line so that I started way ahead of the other children. I remember feeling discouraged. When the race began, I ran and kept the lead until the end. However, when I looked toward my teachers and friends, their expressions showed a mixture of conflicted emotions. I thought, "This first place win doesn't count." I remember feeling lonely despite the lively, bustling event. At school, I was also a target of bullying and that made me keep my head down so that people would not notice me.

I got tired of receiving praise whenever I achieved something because it always seemed to carry an undercurrent of pity. When people praised me all I would hear was, "With that kind of body, what you did was amazing." I knew it was unintentional, but I felt that people looked at me with prejudiced eyes. I became pessimistic. I would be lying if I said I didn't care about my appearance. I just wanted to grow taller, to be an ordinary person like everybody else. The reality, however, was that I was stared at every day, wherever I went. The voices of curious children commenting on my height or asking their parents "Why is she so small?" would sting. It was heart wrenching to hear parents say, "Don't look at her." I pretended that I couldn't hear what was being said. Whenever I saw a child or felt their gaze, I tried to avoid them and physically removed myself.

I would be lying if I said I didn't care about my appearance. I just wanted to grow taller, to be an ordinary person like everybody else.

When I started working, I had to ask others to help me with certain tasks, such as handing me documents I couldn't reach. Each time, I would apologize for interrupting their work and bow, saying, "I'm sorry." It was miserable.

When I saw people with disabilities on the street, I kept my distance from them. As time went by, I became attached to the idea of "normal." I didn't want people to think that I was the same as other disabled people.

[© Seikyo Shimbun]

One day, when I was 20 years old, I was at a Soka Gakkai center and a woman who was in a wheelchair approached me. She asked if I had heard of the Soka Gakkai's Freedom Group. It is a group for people with disabilities. I had never heard of it.

I decided to attend one of their meetings and was struck by how energetic everyone was. What also amazed me was their ability to share lighthearted jokes about their disabilities without resorting to self-deprecation.

Kyoko with her mother [© Seikyo Shimbun]

I was deeply impressed by the participants. Some were severely disabled and spent hours preparing for and traveling to and from the meeting. I could really sense the joy that surrounded them and how much they truly respected and understood each other. I felt like it was because they accepted and acknowledged their disabilities.

I had been bound by the idea of changing my appearance and hadn't been able to accept myself. However, through participating in the Freedom Group, I realized that I am perfectly fine the way I am. I started to look forward to the future and felt like I could finally move forward.

It was through engaging with Soka Gakkai members that I learned to value myself and regain trust and respect for others. I felt I was getting back in touch with feelings that had been eroded during my painful childhood.

Finding Freedom Together

In 2004, I was appointed as a young women's leader in the Freedom Group. This gave me the opportunity to support other Soka Gakkai members with disabilities.

Even though I sometimes assumed I understood what it felt like to have a disability, I realized that each person with a disability feels the harsh reality of society differently. There were moments when I felt I didn't know how to encourage people. I didn't know what to say. I thought about my senior in faith whose presence always made me smile when I was feeling down. I remember her once telling me: "You can't just be silent. Everyone is looking for something. Just let them know sincerely that you are there to strive alongside them. You don't have to try to say nice things." I wanted to become like her.

[© Seikyo Shimbun]

I began writing letters to encourage other members and signed them "Tiny Kyoko" with the determination to enjoy my life and utilize my body to its fullest.

Nichiren writes, "Each thing—the cherry, the plum, the peach, the damson—in its own entity, without undergoing any change, possesses the eternally endowed three bodies" [i.e., the qualities of a Buddha]. I wanted to convey this message to others—You and I are both precious just as we are, and we have the potential to shine.

I've encountered a lot of people in my 10 years as a leader. Some of them have passed away, but I have been moved by their attitude toward life until the end. Many people have been encouraged by them. I hope that I, too, can be a role model like them.

I have stopped apologizing for my disability and no longer say "I'm sorry" all the time. Rather than apologizing when I need assistance, I want to proudly show my gratitude by saying "Thank you." I used to feel sorry all the time, but now I naturally feel appreciation. As a result of participating in Soka Gakkai activities, I have transformed my life. I can proudly announce "Tiny Kyoko is here!"

Today, I still feel people staring at me, however, it doesn't bother me. When little kids ask about my body, I reply, "It will be a long story" and laugh.

Adapted from an article in the May 16, 2022, issue of the Seikyo Shimbun, Soka Gakkai, Japan.

Sent from my iPhone

Aug 2023 Gosho

给讲解座谈会御书的干事的补充资料。

复日女书其一(别名"御本尊相貌抄")。

但唯奉唱南无妙法莲华经而得成佛，方是最为重要。一切决定于信心之厚薄耳! 佛法根本，以信为源。(御书文白并列本 III，85 页)

白话文。
只有唱念南无妙法莲华经而成佛，才是最重要的。一切都决定于信心的厚薄!
佛法的根本，以信为根源。

(A)背景。

请参考 2023 年 8 月份的《创价人生》。
{ 背景与大意

本篇御书是1277年8月23日，日莲大圣人56岁时，从身延写给女门人日女

夫人的信函。

有关日女夫人的生平不详，不过她品

然是一位信心深厚且有教养的女性。

大圣人执笔本篇御书之际，正值蒙古

来袭后的混乱时期。人们深恐蒙古再次来袭，而感到极度焦虑不安。

即便社会一片动荡不安，日女夫人仍然贯彻纯粹、稳定的信心。她为感谢大圣

人授予御本尊，供养了各种物品给大圣人。本篇御书即是大圣人对其真心的供养而写的回信。

大圣人在本篇御书开头即说明，此御

本尊是显现在释尊所说的《法华经》的

《涌出品第十五》至《嘱累品第二十二》的"八品"之中。

大圣人进一步阐明，此御本尊在释尊入灭后的正法、像法二千年间未曾显现，即便是正法时代的龙树、天亲，像法时代的天台、妙乐也未能显现。大圣人接着又说，如今在进入末法时代约200年之时，"最先图显它作为弘扬《法华经》的旗帜。"（御书文白并列本1，83页）

大圣人跟着详细说明以《法华经》虚空会仪式为根本所图显的御本尊的相貌，

并说出自己所图显的御本尊，是让所有

十界众生都受到妙法五字的光明照耀，而"显现出他们原本拥有的尊贵形貌"

(同上，84页）的本尊，是实现万众成佛的"不曾有的大曼茶罗"。

正因如此，供养此御本尊的人在这一生会招来福运，来生也会受到守护。为此，大圣人敦促日女夫人千万不要让谤法

者接近，要舍奔破坏信心的"恶知识"，"而亲近善友。"（同上，85页）

再者，大圣人明示，御本尊绝非存在于别处，而是在受持《法华经》，唱念南无妙法莲华经的众生的胸中肉团之内。大圣人说："这御本尊，只收纳在信心这两个宇之内。"（同上,85页）

最后，大圣人引述天台、妙乐的解释，再次强调佛法及佛道修行的根本就在于"信"。

}

(B)重点分享学习御文。

重点:
1.御本尊是一面映出佛界的镜子 。
2.信力产生勇气与生命力 。
3.通过信，能获得佛的智慧。

1.御本尊是一面映出佛界的镜子。

日莲大圣人在本篇御书中教导，对门人来说，信心的肝要就是除了受持御本 尊，唱诵南无妙法莲华经的实践之外，不求于其他的东西。
创价学会员的信心精髓就在于信受大圣人图显的御本尊。"本尊"就是指信仰的 根本对象。
御本尊就是日莲大圣人悟觉、开显与体得自身生命内在的根源妙法──南无妙 法莲华经后，将此佛的生命境界(佛界)图显而成的。因此大圣人教示:"日莲之魂， 染墨书成者也。"
而且，透过图显御本尊，大圣人开启了万人奉拜御本尊，显现胸中本有的佛界 生命的道路。因此，御本尊也是凡夫在现实上，映照出自身佛界的一面明镜。
因此，"成佛"不是成为超脱人的特别存在。而是我们凡夫能以凡夫的姿态， 开显出生命中至高的人性，也就是佛界。而根本的做法就是以对御本尊的强盛信心为 根本，致力于自行化他的唱题行。
因此，大圣人在这段御文的开头就说:"只有唱念南无妙法莲华经而成佛，才 是最重要的。"

——————

2.信力产生勇气与生命力。

接着，大圣人说:"一切都决定于信心的厚薄!"
诚如大圣人在此教示，能否显现佛界，享有御本尊的功德力，完全决定于我们 信心的厚薄。也就是说，决定于个人信心的"强"或"弱"。
所谓"信心"就是指全心全意相信并接受佛的教导。只要全心全意相信:"唯有 通过对御本尊的信心，才能解决我的问题"，如此强盛地祈求，就能从生命奥底引出绝 对不会败给任何苦难的勇气和生命力。
在困难、烦恼连连不断的严峻现实中，要持续相信"自己就是妙法的当体"， "自己就是南无妙法莲华经"，肯定不容易。因此，重要的是"相信的心"。归根到 底，就是自己的信心。重要的是，以相信御本尊为根本，唱诵题目。此外，相信师 匠，勤励于实践佛法也很重要。在这样的累积中，能加深信心，增强确信。
只要强盛且深厚地祈求:"要以题目打开一切"，并且"为了广宣流布!"，勇敢 地挑战，那么，御本尊广大无边的功德就能够俨然显现。
因此，池田先生解释，为什么大圣人在这篇御书中强调:"佛法的根本，以信 为根源"的原因，先生说:
"信心"才是一切胜利的根源。信心不但是我们投身自行化他实践的根本，也是 人间革命、宿命转换的泉源，更是破除魔性的利剑，以及立正安国、广宣流布的推动 力。这是在任何时代也不会改变的。不!应说是不可以改变。这是创价学会绝对不可 以丧失的根本精神。
(摘自池田先生的讲义系列《研习胜利经典——〈御书〉》)。

3.通过信，能获得佛的智慧。

大圣人在我们现在学习的御文的前一段说道:"这御本尊，只收纳在信心这两个 字之内。所谓'以信才得进入'。"(同上)
"以信才得进入"原文"以信得入"，是出自《法华经》"譬喻品第三"。
"以信得入"是用来强调"信"的重要，指出就连智慧第一的舍利弗也是透过 信，而不是他的智慧或者理解，才能进入佛浩瀚的智慧世界。
我们受持御本尊，以信心为根本，为实现广宣流布而行动时，就能唤出生命中 的御本尊(佛界)。因此，我们凡夫能以凡夫之身，涌现出和大圣人生命中相同的佛 界。

池田先生在指导中说:
我们将透过确立对御本尊的"信"，而获得觉知宇宙与生命本源的佛之境智。透 过信，我们能进入佛浩瀚的智慧世界。(中略)只要秉持"信"来阔步前进，不管谁 都能成佛，同时也能以佛的言行举止，来捍卫与引导人们。御本尊就是为了让我们成 就此佛道，让我们得以成佛而图显的。
(摘自池田先生的讲义系列《研习胜利经典——〈御书〉》)

创价学会就是有"以御本尊为根本"的信心和实践。如今，这样的信心和实践俨然在世界各地的创价学会确立。遵照大圣人的教导，以御本尊为根本的信心，只有 创价学会才有，所以世界广布能成为现实。我们要一直秉持"以御本尊为根本"的信 心，以及"直结大圣人"、"以唱题为根本"、"以御书为根本"的实践，不断前进。
〈以上是补充资料〉