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

From the state team :)

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

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

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

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

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

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

Thank you!

Sent from my iPhone

A Triumphant Drama

A Triumphant Drama

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sent from my iPhone

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

给座谈会御书讲解干事的补充资料（11月份）

<slide1>

复四条金吾书其七（别名"八风抄"）


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


A背景与大意

<slide2>

背景

写于: 1276 或 1277 年

  日莲大圣人当时在身延山

 

写给:  镰仓的中心弟子四条金吾

<slide3>

 大意

本篇御书就是大圣人听闻金吾的报告后所写的回函。

 

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

<slide4>

白话文

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



（B）重点分享

<slide5>

学习御文的要点：

1．磨练出不被眼前的利害和世间的毁誉褒贬所左右的坚强的自我

2．痛苦或高兴的时候，都要唱奉着妙法前进，是贤者的生活之道

3．"如果换成师匠，会怎么做？"总是以这样的求道心祈求、前进，是弟子之道

<slide6>

1．磨练出不被眼前的利害和世间的毁誉褒贬所左右的坚强的自我

池田先生在讲义中如此解释"八风"：

<slide7>

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



<slide8>



简单来说就是：

"利"，获利致富。

"誉"，受世人敬重。

"称"，受世人赞美。

"乐"，身心愉快。

"衰"，吃各种亏。

"毁"，被世人轻侮。

"讥"，被人恶言相向。

"苦"，身心痛苦。

<slide9>

四顺是一般人所渴求的事，四违则是一般人想逃避的事。

即使获得四顺，但也属于暂时性的，不过是相对的幸福。

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

最重要的是，"自己本身"要不为八风所动。

（摘自池田SGI会长讲义：研习胜利经典——《御书》）


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

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

<slide10>

2．痛苦或高兴的时候，都要唱奉着妙法前进，是贤者的生活之道

<slide11>

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

由于江间氏是极乐寺住持良观的信徒，金吾的折伏使他渐渐被江间氏疏远。

<slide12>

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

<slide13>

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

<slide14>

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

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

<slide15>

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

关于这一点，池田先生如此解释：

<slide16>

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

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

（摘自池田会长讲义——《御书的世界》）

<slide17>

当面对挑战时，我们是否问问自己 ...

3．"如果换成师匠，会怎么做？"总是以这样的求道心祈求、前进，就是弟子之道

<slide18>

要如何确立不被一切八风所动摇的自己呢？

大圣人在我们这回所拜读的御文的后面说道：

<slide19>

"施主与老师不能同心，那祈求就像是要在水上使火燃烧一样。"

（白话文，御书文白并列本III，42页）

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

<slide20>

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

　池田先生在指导中说道：

<slide21>

"师弟不二"正是佛法的极意与根干。

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

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

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

（摘自池田SGI会长讲义：研习胜利经典——《御书》）

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

 

<slide22>

让我们一起重温御文的要点：

1．磨练出不被眼前的利害和世间的毁誉褒贬所左右的坚强的自我

2．痛苦或高兴的时候，都要唱奉着妙法前进，是贤者的生活之道

3．"如果换成师匠，会怎么做？"总是以这样的求道心祈求、前进，是弟子之道

<slide23>

谢谢聆听!

（以上是补充资料〉



由SGS教学部准备

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

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

 

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

 

(A)  Background and Overview

 

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

 

(B)  Key Points for Sharing

 

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

 

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

 

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

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

 

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

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

 

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

 

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

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

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

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

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

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

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

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

 

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

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

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

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

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

In his guidance, Ikeda Sensei says:

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

 

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

< end of supplementary resources >

 

Prepared by SGS Study Department

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

A woman who takes this efficacious medicine will be surrounded and protected by these four great Bodhisattvas at all times. When she rises to her feet, so too will the Bodhisattvas, and when she walks along the road, they will also do the same. She and they will be as inseparable as a body and its shadow, as fish and water, as a voice and its echo, or as the moon and its light. Should these four great bodhisattvas desert the woman who chants Nam-myoho-renge-kyo, they would incur the wrath of Shakyamuni, Many Treasures, and the emanation Buddhas of the ten directions. You may be certain that their offence will be greater than even that of Devdatta, their falsehood more terrible than Kokalika's. How reassuring, how encouraging! Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

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

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

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

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

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

In prayers

Let's chant with unwavering conviction

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

'On Prayer', WND-1, 346

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

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

Sent from my iPhone

心靈雞湯 29 - 功德

心靈雞湯 29 - 功德

聲明：影片內的佛法觀點純屬個人意見，並不代表任何團體立場

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

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

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

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

如何才能得到「功德」？

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

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

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

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

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

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

　　若想改變「宿業」此根深蒂固的煩惱，必須付諸長久的努力。

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

佛法說示，「祈願實現、成佛，需要有『四力』（信力、行力、佛力、法力）」。

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

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

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

信奉御本尊的功德有兩種，稱為「顯益」與「冥益」。

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

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

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

請記住，要獲得功德，必須要做到人間革命 ，大家加油!

影片重溫

How fortunate we are endowed with the wonderful Gohonzon by the Daishonin

Today's Guidance: 173

"No such object of devotion ever existed in Buddhism before this. Though there were many magnificent depictions of Buddhas and bodhisattvas in paintings and sculptures, there was no mandala embodying the principle of the 'mutual possession of the Ten Worlds' that enabled ordinary people to attain enlightenment. Nichiren Daishonin was the first to reveal the Gohonzon that illuminates the 'dignified attributes that we inherently possess,' that is, the object of devotion for the enlightenmehumanity." - Daisaku Ikeda.

From: WCHP ( pt1, Pg 71)

Sharing: Heartiest congratulations to those who have recently received their Gohonzon. - A new beginning for a life destined for Buddhahood!

22/10/2024BC

Sent from my iPhone

Three kinds of treasures

*Viewed from the perspective of faith and a life dedicated to the bodhisattva way, the greater the hardships one has experienced, the greater one's mission. It is a way of life that cherishes "more valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart as the most valuable of all" (cf. WND-1, p. 851). Let us strive to fulfil our mission with pride and optimism, accumulating imperishable treasures of the heart. If we advance with the lofty aspiration of our vow for kosen-rufu, we can amass good fortune and benefit beyond measure.*

Excerpts from: President Ikeda's Study Lecture Series THE BUDDHISM OF THE SUN, ILLUMINATING THE WORLD on "Towards a Century of Health: The Wisdom for Leading a Long Life of Good Fortune and Benefit", pg.93

—-

*总之，越是跨越过痛苦经验的人，越有伟大的使命。能如此前瞻，就是信心之眼，就是行菩萨道的人生。这种人生也可说是以胜过"仓之财"和"身之财"的"心之财"为第一的人生。 爽朗地以贯彻自己的使命而自豪，不断积聚三世不朽的"心之财"，勇往直前。若能以此宏大的广宣誓愿前进，将积下无量无边的福德。*

摘自：池田先生的讲义系列"照耀世界的太阳佛法"之"迈向健康的世纪 福德长寿的智慧"，第62页



Sent from my iPhone

Poison to medicine 变毒为药 。因病起道心

主題：「平凡」中的「不平凡」！ The extraordinary amongst the seemingly ordinary

＜前言＞
池田國際會長曾引用日本知名雕塑家北村西望（註1）的感言：
「不屈不饒，步伐真可畏，這小小的蝸牛。」
談到：「任何時候，只要一點一點地前進就會抵達目的地。所謂努力，也許是很平凡的。但是，能夠將平凡的事孜孜不倦地堅持下去，那無疑就是不平凡的。
所以不要忘記，那些能在人生中獲得真正勝利的人，並不是被賦予什麼特殊才能的人；而是能夠腳踏實地沿著平凡而又不平凡的道路始終走下去的人。
因此可說是，能夠在既平凡又不平凡的路程中絕不左顧右盼、一直走到底的人，才是最聰明的人！」
＜平凡中的不平凡＞
雕塑家要雕塑一件作品，可能要花上幾個月甚至好幾年的時間，就像蝸牛一樣，必須一步一步地堅持下去（平凡），才能完成一件得意的作品（不平凡）。
同樣的，接受表揚的模範父母親或模範志工等，也是經年累月為了家庭養育小孩或是奉獻人群，堅持自身的工作和崗位（平凡），所得到的殊榮（不平凡）。
相反的，一般的人或即使是有才華的人，自己所決定要去完成的事情，往往隨著時間的流逝就忘失、或是因為惰性、遇到困難或阻礙等而放棄，因此，無法達成！
＜結語＞
在我們信仰的世界裡也是一樣，由於草創前輩們，不畏彈壓、堅持信心下來，才有我們今日廣布的磐石基礎（不平凡）。所以身為後輩的我們務必要懷抱感恩之心，永遠不可忘記草創前輩們的這種「絕不放棄、堅強到底」的信心！
又誠如大聖人勉勵弟子四條金吾之御金言：「須是貫徹法華經信心，打火中休者不能得火。希致強盛之大信力，使為鎌倉中之上下萬人，乃至日本國一切眾生，口齊稱道法華宗之四條金吾、四條金吾！」（御書1162頁）
如果我們秉持此聖訓之教導，不僅在信仰方面，在工作、生活上也好，都能孜孜不倦地堅持下去和展現人人稱讚、樂道的勝利實證，則也必能度過一個雖是平凡而不平凡的人生！
＜註1＞
北村西望（1884－1987）：是出生於日本長崎縣的知名雕塑家，代表作有「長崎和平紀念雕像」（附圖）等。長崎和廣島是日本於二次大戰末期被投下原子彈的兩個地方，造成數十萬人的傷亡慘劇。「長崎和平紀念雕像」是，希望世界永遠和平、不再發生戰爭的象徵。
＜附圖＞「長崎和平紀念雕像」

【題目的功德無量無邊】

縱使僅一遍題目,也有無限的力量。

也許有人持著疑問 :「不了解意思之下讀誦經文，有功德嗎？」不用擔心，絕對有功德。

大聖人教示如下 ：「嬰兒無法區分水火，也不知毒與藥的不同，但知道只要飲乳就能活命。

與此相同，盡聽聞《法華經》一字一句的人，雖不通曉經典，也必能成佛」。
(《法蓮抄》御書1046頁 )

如同嬰兒只要飲乳就會不知不覺地長大，只要信奉御本尊，多唱唸 妙法，必能積聚無量的福德。

比如，狗有狗的語言，鳥有鳥的話，人雖聽不懂，但同為狗，同為鳥者，却能溝通無疑。

此外，學術用語、外國語文等，縱使他人不了解，同行者必能通用。

與此相同 ，勤行、唱題可說是佛、菩薩的語言，即使意思不懂，也必能正確地通達御本尊、諸天善神、三世十方之佛、和菩薩的世界。而全宇宙將以福光照耀我們。

以實踐為根本，加上秉持求道心來研習經文的意思，將更能增進確信，壯大信心的氣勢。
。。。。。。。。。。。。。。。。。

池田SGI會長的（法華經 方便品.壽量品）講義
( 1 ) 方便品 第6/8頁

Oct 2024 Discussion Meeting Gosho

Oct 2024 Discussion Meeting Gosho

 

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

 

Three Tripitaka Masters Pray for Rain        When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. Even a feeble person will not stumble if those supporting him are strong, but a person of considerable strength, when alone, may fall down on an uneven path.    (WND-1, p 598)

 

(A)  Background and Overview

 

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

 

(B)  Key Points for Sharing

 

Key Learning Points of the Gosho Passage:   1. Striving In Our Buddhist Practice with "Good Friends" Is the Path to Attaining Buddhahood 2. The Soka Gakkai Is An Organisation Where "Good Friends" Strive in Mutual Encouragement 3. Seeking Out "Good Friends" and Striving to Become One Is the Path of A Disciple

 

1. Striving In Our Buddhist Practice with "Good Friends" Is the Path to Attaining Buddhahood

Lay priest Nishiyama, the recipient of this letter, was a leading disciple of Nichiren Daishonin who lived in the area around Mt Fuji, where many of the Shogunate officials owned land.

It is believed that Lay Priest Nishiyama faced various pressures from priests from other schools and the authorities who were hostile to Nichiren Daishonin.

Despite these challenges, Nishiyama remained steadfast in his faith that brimmed with seeking spirit and continued making offerings to the Daishonin. 

Amidst such trying times for his disciples, Nichiren Daishonin teaches Nishiyama to remain close to fellow practitioners, who are "good friends" (positive influence) andto support and encourage each other.

The Buddhist term "chishiki" (Chn zhishi) of "zen-chishiki" ((Chn shan zhishi) derives from the Sanskrit word "mitra" which literally means "friend". Henceforth, "zen-chishiki" ((Chn shan zhishi) refers to a good friend, a positive influence. "Good friends" refers to those who guideothers towards good and the correct path of the Buddhism. 

Here in this Gosho passage, the Daishonin underscores the importance of "good friends" who help guide us towardsthe correct path of faith through these analogies:

"When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. Even a feeble person will not stumble if those supporting him are strong, but a person of considerable strength, when alone, may fall down on an uneven path."

In this way, "good friends" are the important support we need in order to advance along the correct path of faith and not fall into the three evil paths.

Ikeda Sensei explains the importance of having "good friends" in this manner:

A Buddhist scripture records an exchange between Shakyamuni and his disciple Ananda. One day, Ananda asks Shakyamuni: "It seems to me that by having good friends and advancing together with them, one has already halfway attained the Buddha way. Is this way of thinking correct?" Shakyamuni responds unequivocally: "Ananda, this way of thinking is not correct. Having good friends and advancing together with them is not half the Buddha way but all the Buddha way." This describes the essence of Buddhist practice. We need to have "good friends" who help and support us if we are to stay on the correct path of faith and lead a life of genuine victory.  (From President Ikeda's Study Lecture Series,  "Buddhism of the Sun, Illuminating the World")

 

In this way, the path to enlightenment is found in our efforts to practice faith together with fellow members of the Soka Gakkai, who are our "good friends" in our journey of faith.

​

 

2. The Soka Gakkai Is An Organisation Where "Good Friends" Strive in Mutual Encouragement

 

The Daishonin says here in the passage, "…. even a tree that has grown up in place may fall over if its roots are weak." This means that even if a person has been practicing faith for a long time, if he lacks conviction, he will be defeated in the face of hardship.

When one's "roots are weak", it means that one's conviction is weak and when one encounters hardship, one begins to harbour doubts in faith.

In order to strengthen one's faith, it is important to study Buddhism and accumulate actual proofs of faith in one's life. And it is the Soka Gakkai, which is a gathering of "good friends", that helps us do so.

In his guidance, Ikeda Sensei explains the function of "good friends" in this manner:

The function of "good friends" is to protect practitioners, so that they may carry out a peaceful and secure practice. It is also to encourage each other in practice and to show them the correct teachings of Buddhism and direct them towards doing good. In other words, all of you, the leaders of kosen-rufu who guide and point the way towards kosen-rufu, the Gohonzon, the Mystic Law and to the path of enlightenment, encouraging others to do gongyo, chant daimoku, attend meetings and read and study the Gosho, are noble and virtuous "good friends".  (From Ikeda Sensei's guidance given at a joint general meeting of  Toshima, Taito, Sumida and Meguro wards,  held at the Soka Culture Centre in Tokyo on December 12, 1987)

 

For all of us Soka Gakkai members, "good friends" refer to fellow members who encourage us in faith, and to the Soka Gakkai, an organization dedicated to kosen-rufu. The important thing is to never leave the Soka Gakkai, the organization that teaches us correct faith and one that is dedicated to the realization of kosen-rufu.

 

 

3. Seeking Out "Good Friends" and Striving to Become One Is the Path of A Disciple

 

The Daishonin further says in this Gosho passage, "… a person of considerable strength, when alone, may fall down on an uneven path." In order to maintain one's faith throughout one's life, it is essential to have a mentor (a correct and good teacher) and fellow members who continues to support us in our practice of faith.

The Daishonin then goes on to stress just how rare it is to encounter a "good friend" who can lead us to the correct path of faith no matter which age we may be living in. Why is this so? This is because the Latter Day of the Law is a time when the world is rife with "evil companions" who leads us away from the correct teachings.

Therefore, it is important that we actively seek out "good friends".

Ikeda Sensei explains the importance of seeking out "good friends" in this manner:

Evil friends try to sow doubt and destroy people's faith by various subtle and devious means. And in the corrupt age of the Latter Day of the Law, positive influences are rare, while negative influences are everywhere. That's why it is great good fortune to encounter good friends and form a connection with them.  (From President Ikeda's Study Lecture Series,  "Buddhism of the Sun, Illuminating the World")

 

Our three successive presidents of the Soka Gakkai can be said to be the forerunners of "good friends". The mentors and disciples of Soka have placed utmost importance on "actual proofs" of faith while advancing kosen-rufu. The fact that the Soka Gakkai has realized worldwide kosen-rufu by spreading the Daishonin's Buddhism to 192 countries and territories across the globe by transcending all differences is the greatest proof that the Soka Gakkai is an organization that accords with the Buddha's intent and decree.

In addition, the platform where Soka Gakkai members gather to share actual proofs of faith is none other than our discussion meetings, a cherished tradition of the Soka Gakkai. Making efforts to actively seek out "good friends" and advance alongside fellow members is the trajectory of victory in life.

 

< end of supplementary resources >

 

Prepared by SGS Study Department