以下是一位干部传来的简讯。与大家共勉之：-
题目的力量是伟大的。
痛苦的时候正需要题目；束手无策的时候就要题目。
题目让我们涌现生命力、勇气百倍，能够改变现状。
信心是一切胜利的引擎。
Sunday, November 5, 2006
Sunday, August 27, 2006
佛法的实践
信心愈成长，愈能看清自己。
因为能看清自己的缺点，
所以也会努力想克服缺点而变得谦虚。
同时，这不但会使自己变得谦虚，
也能发现别人的优点。总之，
祈求「反省自己」、「磨练自己」和
「广大自己」，不断提升境涯，
这就是佛法所讲的实践。
因为能看清自己的缺点，
所以也会努力想克服缺点而变得谦虚。
同时，这不但会使自己变得谦虚，
也能发现别人的优点。总之，
祈求「反省自己」、「磨练自己」和
「广大自己」，不断提升境涯，
这就是佛法所讲的实践。
Thursday, August 24, 2006
与昨天的自己比较
信心就是「向上」。
总是朝向明天，刻下
总是朝向明天，刻下
「比起昨天的自己有所改变」的历史。
认识如何有意义地度过今天
一天的人，就是人生的幸福者。
这认真的日日的累积会给人生
带来「胜利」和「光荣」。
不是与他人比，应该比较的是
「昨天的自己」。
Thursday, June 15, 2006
Ichinen
"One's ichinen when chanting Nam-myoho-renge-kyo permeates the entire universe. It can move anything." ~ SGI President Ikeda
The word “ichinen’ (determination) is used frequently and loosely in many different ways in our conversations.
Theoretical explanation of its meaning can take many forms but to really understand and develop a strong ichinen in our practice of Buddhism to attain human revolution can be very difficult. It requires strong faith in the Gohonzon and consistent efforts at practice and study in the development of a strong ichinen to accomplish human revolution.
What is Ichinen?
‘Nen’ of Ichinen means to think.
In our day to day activities, innumerable thoughts spring into our minds. And a thought at one moment will disappear back into the depths of our consciousness in the next moment. Some thoughts come to the surface of the mind again and again, while others continually remain dormant in the depths of the unconscious.
A thought at any moment that orients your life to somewhere or something in one way or another is called Ichinen.
When we use the term outside of faith, it customarily denotes a strong inclination or wish. In this sense, ichi (literally one) means one among many.
In our Buddhist philosophy, however, ichi has another meaning. That is, not one among many, but one that includes all the aspects of life of one’s whole being. In this sense, this Ichinen means one’s whole-hearted belief and devotion to Nam-myoho-renge-kyo.
Timewise, Ichinen ranges from the infinite past to the infinite future, and spacewise, throughout the whole universe. Therefore, all of our activities can work powerfully to bring happiness to others and ourselves at the same time.
Strictly speaking, the concept of Ichinen could not possibly be explained in a short time, since it deals with an expression of the ultimate reality of life. Likewise, Ichinen as a term expresses our life at any given moment yet simultaneously possessing the potential for all 3,000 possible states of existence.
The word “ichinen’ (determination) is used frequently and loosely in many different ways in our conversations.
Theoretical explanation of its meaning can take many forms but to really understand and develop a strong ichinen in our practice of Buddhism to attain human revolution can be very difficult. It requires strong faith in the Gohonzon and consistent efforts at practice and study in the development of a strong ichinen to accomplish human revolution.
What is Ichinen?
‘Nen’ of Ichinen means to think.
In our day to day activities, innumerable thoughts spring into our minds. And a thought at one moment will disappear back into the depths of our consciousness in the next moment. Some thoughts come to the surface of the mind again and again, while others continually remain dormant in the depths of the unconscious.
A thought at any moment that orients your life to somewhere or something in one way or another is called Ichinen.
When we use the term outside of faith, it customarily denotes a strong inclination or wish. In this sense, ichi (literally one) means one among many.
In our Buddhist philosophy, however, ichi has another meaning. That is, not one among many, but one that includes all the aspects of life of one’s whole being. In this sense, this Ichinen means one’s whole-hearted belief and devotion to Nam-myoho-renge-kyo.
Timewise, Ichinen ranges from the infinite past to the infinite future, and spacewise, throughout the whole universe. Therefore, all of our activities can work powerfully to bring happiness to others and ourselves at the same time.
Strictly speaking, the concept of Ichinen could not possibly be explained in a short time, since it deals with an expression of the ultimate reality of life. Likewise, Ichinen as a term expresses our life at any given moment yet simultaneously possessing the potential for all 3,000 possible states of existence.
One's Ichinen and its Environment
The Gosho , On Attaining Buddhahood, states, "... if the minds of people are impure, their land is also impure; but if their minds are pure, so is their land. There are no two lands, pure or impure in themselves. The difference lies solely in the good or evil or our minds."
This passage teaches that happiness or unhappiness in the final analysis lies within the mind, or Ichinen, in the depths of one’s life. In other words, it is this Ichinen in the innermost depths of one’s life that determines one’s happiness or unhappiness and further, even changes the environment.
Viewed from a deeper perspective based on Nichiren Daishonin’s Buddhism, the ultimate power which brings about change to everything on earth exists in the Ichinen you develop by chanting daimoku to the Gohonzon, you can establish your Ichinen in the state of Buddhahood.
No matter what circumstances you may be in, it is your immovable Ichinen that enables you to open the internal palace of happiness and establish lives which are fulfilled in every respect. This is the purpose of faith and practice, and nothing else. The strong Ichinen towards the Gohonzon and the realization of kosen-rufu is the ultimate driving force to change everything in this world.
SGI President Ikeda in his guidance said,” I am aware that you are striving to practice under very difficult circumstances. But if you have any thoughts which attribute the cause of your difficulties to your environment, that is, to your country, and if you want to live in another place, thinking this country is good and that country is bad, it is a reflection of your unstable Ichinen.
It is like chasing after a dream. When you are truly determined that the place where you are now in is the place where you will practice true Buddhism, then you will see the ‘environment’ change into an ‘eternal enlighted land’.
While you are dedicating yourselves to activities towards kosen-rufu based on your faith, you can elevate your life-condition, and when this happens, you can expand the realm of your Ichinen limitlessly, accumulating abundant good fortune. In this way, you will be able to establish the correct path towards absolute happiness which defies any negative influences in the environment.”
This passage teaches that happiness or unhappiness in the final analysis lies within the mind, or Ichinen, in the depths of one’s life. In other words, it is this Ichinen in the innermost depths of one’s life that determines one’s happiness or unhappiness and further, even changes the environment.
Viewed from a deeper perspective based on Nichiren Daishonin’s Buddhism, the ultimate power which brings about change to everything on earth exists in the Ichinen you develop by chanting daimoku to the Gohonzon, you can establish your Ichinen in the state of Buddhahood.
No matter what circumstances you may be in, it is your immovable Ichinen that enables you to open the internal palace of happiness and establish lives which are fulfilled in every respect. This is the purpose of faith and practice, and nothing else. The strong Ichinen towards the Gohonzon and the realization of kosen-rufu is the ultimate driving force to change everything in this world.
SGI President Ikeda in his guidance said,” I am aware that you are striving to practice under very difficult circumstances. But if you have any thoughts which attribute the cause of your difficulties to your environment, that is, to your country, and if you want to live in another place, thinking this country is good and that country is bad, it is a reflection of your unstable Ichinen.
It is like chasing after a dream. When you are truly determined that the place where you are now in is the place where you will practice true Buddhism, then you will see the ‘environment’ change into an ‘eternal enlighted land’.
While you are dedicating yourselves to activities towards kosen-rufu based on your faith, you can elevate your life-condition, and when this happens, you can expand the realm of your Ichinen limitlessly, accumulating abundant good fortune. In this way, you will be able to establish the correct path towards absolute happiness which defies any negative influences in the environment.”
Wednesday, June 14, 2006
Ichinen and Daily Practice
When Ichinen is used in reference to our daily practice, it has to do with what we are trying to accomplish and our attitude towards the Gohonzon. It also involves the strength of our desire and sincere prayer to the Gohonzon.
In the Gosho, Persecution by Sword and Staff, states that one should seek Gohonzon, “… as you crave food when hungry, seek water when thirsty, beg for medicine when ill…”
When we are hungry, the only thing we really concentrate on which holds our attention is food. It is a strong desire which must be satisfied.
Similarly, to develop this “hunger” or seek mind towards the Gohozon, is part of the development of our Ichinen. The more we polish the tarnished mirror of our life, the more we will be able to see and understand our life. This is a process of ten, fifteen to twenty years of practice. We need not worry – there are definitely times when we may not reach the intensity of Ichinen that we desire in a short period of time. Consistency is the key to developing a truly strong Ichinen.
In the Gosho, Persecution by Sword and Staff, states that one should seek Gohonzon, “… as you crave food when hungry, seek water when thirsty, beg for medicine when ill…”
When we are hungry, the only thing we really concentrate on which holds our attention is food. It is a strong desire which must be satisfied.
Similarly, to develop this “hunger” or seek mind towards the Gohozon, is part of the development of our Ichinen. The more we polish the tarnished mirror of our life, the more we will be able to see and understand our life. This is a process of ten, fifteen to twenty years of practice. We need not worry – there are definitely times when we may not reach the intensity of Ichinen that we desire in a short period of time. Consistency is the key to developing a truly strong Ichinen.
Saturday, May 6, 2006
Buddhist Practice
Nichiren Daishonin taught that there as three aspects to our practice of Buddhism if we are to fully develop this vast potential of Buddhahood and establish a solid foundation for our happiness. These are faith in the object of devotion - the Gohonzon, the practice of chanting and teaching others; and Buddhist study. Hidden inside all of us are many priceless treasures, such as wisdom, courage, compassion, absolute happiness and life force. Ultimately, if we do not unlock our own treasure trove then these treasures will go to waste. The three practices enable us to unlock the treasures of our lives.
Nichiren Daishonin says in The True Aspect of All Phenomena: Exert yourself in the two ways of practice and study. Without practice and study there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability; even if only a sentence or phrase. (WND, pg 386)
Through our daily practice of chanting and our efforts to spread this teaching, we are able to win over our struggles and challenges and manifest Buddhahood in daily life. By studying the writings of Nichiren Daishonin, we begin to understand our inseparability from the life of the universe and gradually we see the Mystic Law at work in our own lives. Living more harmoniously and in rhythm with our true nature, as we continue to practice, our lives and the environment begin to manifest actual proof. It is faith that motivates us to begin to practice and that sustains us as we develop.
As SGI President Ikeda explained to the youth: "It (faith) encompasses truth, courage, wisdom and good fortune. It includes compassion and humanity as well as peace, culture and happiness. Faith is eternal hope; it is the secret to limitless self-development. Faith is the most basic principle for growth."
The Daishonin alludes to the result of this correct practice in The Three Kinds of Treasure, the Daishonin says: "The heart of the Buddha's lifetime of teachings is the Lotus Sutra, and the heart f the practice of the Lotus Sutra is found in the 'Never Disparaging' chapter. What does Bodhisattva Never Disparaging's profound respect for people signify? The purpose of the appearance in this world of Sakyamuni Buddha, the lord of teachings, lies in his behaviour as a human being." (WND, pg 852)
In our case, continually working for kosen-rufu in society makes our existence respectable; that is, contributing to society as long as we live is what makes our lies significant.
What would happen if we just did two practices, rather than three? If we just had faith and practice and no study, we could easily grounded in real understanding. When that happens we can be manipulated by others, just following rules because we have been told to. Study puts our Buddhist practice into context and makes our faith indestructible. As we study and learn from the writings of Nichiren Daishonin and from President Ikeda, we in turn become teachers. Awakening others to the benefits of Buddhist faith is an immense source of joy.
From a different perspective, if we just studied, without practice or faith, we would be following a theoretical and intellectual teaching. Without faith and action, how could we unlock our many treasures?
Through the light of faith, practice and study, we naturally keep developing within the reality of our daily life, creating the ultimate cause for our happiness. In other words, when all three are being put into action, we really begin to enjoy our practice. We begin to enjoy seeing our wisdom, compassion and courage in action. By continuing to develop our faith, we are able to build a happy fulfilling life with a solid foundation, living with spontaneity, flexibility and joy.
Saturday, April 15, 2006
供养
什么时供养？
为什么要供养？
这是一般说到供养时的主要问题。
一般上都认为供养是施舍或作财的布施。在严厉的佛法来说，供养不单止于此。在佛法上所说的供养，正确的意思就是供给奉养，充满对佛、法、僧的三宝报恩感谢之意，而真心地供奉出种种财物。
供养又分为：
(一) 事供养(过去圣人们将身奉献的供养)
(二) 理供养(凡夫的供养)
这两种供养都是说出将生命供养给佛之际的两种方法。
事供养
所谓，事供养就是指圣人、贤人们所行的归命方法。即是实际地将自己的生命为佛法而尽力修行的做法。
在佛法的立法看，对成为末法时代一切众生成佛之本因的南无妙法连华经的宣弘与流布，以不自惜生命的精神努力宣弘妙法之贡献；绝无后悔，持续到底的实践，可说是事供养。
大圣人在同一御书里也具体地举出事供养的例子。比如雪山童子为了听取半句偈而投身于鬼神的故事。
理供养
理供养就是破自己坚贪之心而舍(施)予人们。对于自身的财物，于广宣流布的活动中，作出毫不保留的供养，就是理的供养。
日连大圣人这样说明：“为圣人则事供养；为凡夫则理供养。”
即是圣人及贤人为了归命佛法而将生命布施、供养的事就是[事供养] 。
相反，<志向>即是尽信心底真心的一念，供养衣、食等凡夫布施就[理供养] 。
比起像圣人及贤人般，说出了凡夫在事实上，虽然不是供养自己的生命，可是由于供养于予佛和生命相等的财物，结果得到匹敌于事供养的功德而成佛的。
<为凡夫则理供养>日连大圣人强调着对佛法僧三宝的供养，最重要的就是做供养这个人底信心(意志) 内容。
另一方面，要特别留意的是，在事、理供养，这两种供养方式来说，绝不能有所偏差。如果只以事供养作为真正供养的话，便会堕入有危险性底‘只要舍弃生命便什么也行’的安易主义里去。
又如果，只是以理供养，认为供养财物便行的话，会变成只要‘有财的人’便能成佛底差别思想。大圣人舍弃这两种极端，认为只在财物和凡夫的信心底关系中，有着衡量供养本质的基准的。
就如为了半句偈而奉献己身的雪山童子的故事，可说是表现菩萨的求道心应有的态度。我们在末法今日，没有必要实行像雪山童子般修行。通过受持御本尊，实践‘信行学’，更寻求更高深的佛法，就这样通达到雪山童子的修行。
在佛法的立场来看，对佛法真心诚意的供养是必定能够积聚起无限的福运，同时得到诸天善神的守护也是必定的事。
我们在早晚勤行、唱题是对着御本尊而进行的。可以看到在御本尊的右边写着<有供养者福过十号>。
所谓福过十号就是在信仰受持和供养御本尊之际，所得到的功德之大是难以想像的，好像宇宙般那么大。
所谓<福>就是根据受持和供养的妙法，并且赞叹它而能够获得到的功德与福运。
<过十号>的<十号>，就是佛<如来>的十号。即是佛所拥有的十种称号，也是指佛的十种优越福德、作用。
故此，福过十号的意思：我们供养御本尊所得到的功德与福运起越了供养十号即佛所得到的福德。所以，我们应该明白到：
a) 供养御本尊
以法的供养，纯碎地信受、称赞和宣弘这妙法的伟大。
b) 以财的供养
用金钱所供养的一切，是多么了不起的，和积聚起福运的行动。
供养并不是纯碎指物质(财)的供养而已。因为物质本身并不重要，由于供养而想得到利益般的功利心，不能说得上是供养的精神。
再说到供养的精神时，应该如何诸于修行呢？
正确的供养姿态，必须出自信心修行感恩之一念。
任何性质的供养必须充满强烈的自发心。不可存在讨价还价的念头。或者觉得不好意思，不得不供养的情形。这种被动的供养不是真诚的。
当然，这也不是说我们完全不可以期待供养后的功德。相反地，根据日连大圣人的教导，我们应该有这种确信才对。这句话怎么说呢？
日连大圣人所关注是我们应该从修行中发掘御本尊的伟大。然后在感恩报德及令法久住强盛的一念下，自发作出供养。基于这种精神，一切的供养，无论何种形式，何种数目对我们的生命都存在意义深长的作用的。
因此，我们应该铭记，每日学会活动是对自己内奥的御本尊的供养。
此时，适合末法之时的最高供养之修行，就是奉献一生于向广布迈进，尽一切努力推进广宣流布的活动。所有对广宣流布的活跃和贡献的行动，从勤行、唱题到折伏及钻研佛法，可以说是包含在法供养。
为什么要供养？
这是一般说到供养时的主要问题。
一般上都认为供养是施舍或作财的布施。在严厉的佛法来说，供养不单止于此。在佛法上所说的供养，正确的意思就是供给奉养，充满对佛、法、僧的三宝报恩感谢之意，而真心地供奉出种种财物。
供养又分为：
(一) 事供养(过去圣人们将身奉献的供养)
(二) 理供养(凡夫的供养)
这两种供养都是说出将生命供养给佛之际的两种方法。
事供养
所谓，事供养就是指圣人、贤人们所行的归命方法。即是实际地将自己的生命为佛法而尽力修行的做法。
在佛法的立法看，对成为末法时代一切众生成佛之本因的南无妙法连华经的宣弘与流布，以不自惜生命的精神努力宣弘妙法之贡献；绝无后悔，持续到底的实践，可说是事供养。
大圣人在同一御书里也具体地举出事供养的例子。比如雪山童子为了听取半句偈而投身于鬼神的故事。
理供养
理供养就是破自己坚贪之心而舍(施)予人们。对于自身的财物，于广宣流布的活动中，作出毫不保留的供养，就是理的供养。
日连大圣人这样说明：“为圣人则事供养；为凡夫则理供养。”
即是圣人及贤人为了归命佛法而将生命布施、供养的事就是[事供养] 。
相反，<志向>即是尽信心底真心的一念，供养衣、食等凡夫布施就[理供养] 。
比起像圣人及贤人般，说出了凡夫在事实上，虽然不是供养自己的生命，可是由于供养于予佛和生命相等的财物，结果得到匹敌于事供养的功德而成佛的。
<为凡夫则理供养>日连大圣人强调着对佛法僧三宝的供养，最重要的就是做供养这个人底信心(意志) 内容。
另一方面，要特别留意的是，在事、理供养，这两种供养方式来说，绝不能有所偏差。如果只以事供养作为真正供养的话，便会堕入有危险性底‘只要舍弃生命便什么也行’的安易主义里去。
又如果，只是以理供养，认为供养财物便行的话，会变成只要‘有财的人’便能成佛底差别思想。大圣人舍弃这两种极端，认为只在财物和凡夫的信心底关系中，有着衡量供养本质的基准的。
就如为了半句偈而奉献己身的雪山童子的故事，可说是表现菩萨的求道心应有的态度。我们在末法今日，没有必要实行像雪山童子般修行。通过受持御本尊，实践‘信行学’，更寻求更高深的佛法，就这样通达到雪山童子的修行。
在佛法的立场来看，对佛法真心诚意的供养是必定能够积聚起无限的福运，同时得到诸天善神的守护也是必定的事。
我们在早晚勤行、唱题是对着御本尊而进行的。可以看到在御本尊的右边写着<有供养者福过十号>。
所谓福过十号就是在信仰受持和供养御本尊之际，所得到的功德之大是难以想像的，好像宇宙般那么大。
所谓<福>就是根据受持和供养的妙法，并且赞叹它而能够获得到的功德与福运。
<过十号>的<十号>，就是佛<如来>的十号。即是佛所拥有的十种称号，也是指佛的十种优越福德、作用。
故此，福过十号的意思：我们供养御本尊所得到的功德与福运起越了供养十号即佛所得到的福德。所以，我们应该明白到：
a) 供养御本尊
以法的供养，纯碎地信受、称赞和宣弘这妙法的伟大。
b) 以财的供养
用金钱所供养的一切，是多么了不起的，和积聚起福运的行动。
供养并不是纯碎指物质(财)的供养而已。因为物质本身并不重要，由于供养而想得到利益般的功利心，不能说得上是供养的精神。
再说到供养的精神时，应该如何诸于修行呢？
正确的供养姿态，必须出自信心修行感恩之一念。
任何性质的供养必须充满强烈的自发心。不可存在讨价还价的念头。或者觉得不好意思，不得不供养的情形。这种被动的供养不是真诚的。
当然，这也不是说我们完全不可以期待供养后的功德。相反地，根据日连大圣人的教导，我们应该有这种确信才对。这句话怎么说呢？
日连大圣人所关注是我们应该从修行中发掘御本尊的伟大。然后在感恩报德及令法久住强盛的一念下，自发作出供养。基于这种精神，一切的供养，无论何种形式，何种数目对我们的生命都存在意义深长的作用的。
因此，我们应该铭记，每日学会活动是对自己内奥的御本尊的供养。
此时，适合末法之时的最高供养之修行，就是奉献一生于向广布迈进，尽一切努力推进广宣流布的活动。所有对广宣流布的活跃和贡献的行动，从勤行、唱题到折伏及钻研佛法，可以说是包含在法供养。
The Story of Sessen Doji
Long time ago, deep in the snow mountain, lived a young man named Sessen Doji. In seeking a true law, he practiced Buddhism by himself. His goal was to be able to attain Buddha hood one day so that he could save people from suffering.
One day, a Buddhist god who had been watching Sessen Doji’s behaviour, decided to test how strong his faith was in seeking Buddhism.
There was a wind blowing and Sessen Doji heard a voice saying, “All is changeable, nothing is constant. This is the law of birth and death.”
He was surprised and happy to hear this. Suddenly as he opened his eyes and he saw a hungry demon in front of him.
Sessen Doji asked the demon, “Was it you who said those words? Can you please finish the whole Buddhist verse?”
Replied the demon, “Did you ask me something? I have had nothing to eat for days and I might have mumbled some nonsense. The only thing I want now is FOOD!”
Sessen Doji then asked the demon to name the food he wanted to eat. He promised to give whatever food the demon wanted.
The demon answered that it was human fresh and warm blood that he wanted.
Sessen Doji replied boldly, “The food you want is right here. It’s not necessary to look anywhere else. Since I’m still living, my fresh and blood are still warm. Please teach me the rest of the verse and I will offer you my body in exchange.”
The demon said, “If you will be true to what you say, I will teach you the rest of the verse.”
Placing both hands together, Sessen Doji bowed to the demon out of respect and waited to hear the rest of the verse.
The demon completed the verse, saying, “Extinguishing the sufferings of birth and death, one enters the joy of nirvana.”
Overjoyed at hearing this verse, Sessen Doji recited it over and over again so that he would be able to carry it with him into his next life. He began to inscribe the verse on rocks and cliffs, and on the trees which lined the road side. He wanted other people to read and understand the verse thus enabling them to attain Buddha hood.
To fulfill his promise to the demon, Sessen Doji plunged himself into the demon’s mouth.
Suddenly, Sessen Doji felt himself being caught in mid-air by gentle arms. Looking down, he saw that he had been saved by the Buddhist god.
Actually, the demon was Taishaku, the Buddhist god. He asked Sessen Doji for forgiveness.
Sessen Doji bowed to Taishaku with deep gratitude for being able to learn the Buddhist teaching.
Sessen Doji was reborned as Sakyamuni Buddha.
One day, a Buddhist god who had been watching Sessen Doji’s behaviour, decided to test how strong his faith was in seeking Buddhism.
There was a wind blowing and Sessen Doji heard a voice saying, “All is changeable, nothing is constant. This is the law of birth and death.”
He was surprised and happy to hear this. Suddenly as he opened his eyes and he saw a hungry demon in front of him.
Sessen Doji asked the demon, “Was it you who said those words? Can you please finish the whole Buddhist verse?”
Replied the demon, “Did you ask me something? I have had nothing to eat for days and I might have mumbled some nonsense. The only thing I want now is FOOD!”
Sessen Doji then asked the demon to name the food he wanted to eat. He promised to give whatever food the demon wanted.
The demon answered that it was human fresh and warm blood that he wanted.
Sessen Doji replied boldly, “The food you want is right here. It’s not necessary to look anywhere else. Since I’m still living, my fresh and blood are still warm. Please teach me the rest of the verse and I will offer you my body in exchange.”
The demon said, “If you will be true to what you say, I will teach you the rest of the verse.”
Placing both hands together, Sessen Doji bowed to the demon out of respect and waited to hear the rest of the verse.
The demon completed the verse, saying, “Extinguishing the sufferings of birth and death, one enters the joy of nirvana.”
Overjoyed at hearing this verse, Sessen Doji recited it over and over again so that he would be able to carry it with him into his next life. He began to inscribe the verse on rocks and cliffs, and on the trees which lined the road side. He wanted other people to read and understand the verse thus enabling them to attain Buddha hood.
To fulfill his promise to the demon, Sessen Doji plunged himself into the demon’s mouth.
Suddenly, Sessen Doji felt himself being caught in mid-air by gentle arms. Looking down, he saw that he had been saved by the Buddhist god.
Actually, the demon was Taishaku, the Buddhist god. He asked Sessen Doji for forgiveness.
Sessen Doji bowed to Taishaku with deep gratitude for being able to learn the Buddhist teaching.
Sessen Doji was reborned as Sakyamuni Buddha.
Wednesday, April 12, 2006
冬必为春
Got the following encouragement from a RC member:-
"In the well-known words of the English poet Shelley: 'If winter comes, can spring be far behind?'
"In 'The Opening of the Eyes,' the Daishonin writes: 'By observing a single flower in bloom, one can predict the advent of spring' (WND, 268). In the winter of life, too, if we advance with the Buddhism of the sun in our hearts, the warmth of spring is sure to come. The Daishonin also famously declares
"'Those who believe in the Lotus Sutra are as if in winter, but winter always turns to spring. Never, from ancient times on, has anyone heard or seen of winter turning back to autumn. Nor have we ever heard of a believer in the Lotus Sutra who turned into an ordinary person.' (WND, 536)
"Life is a struggle, a struggle that we must win. And the Daishonin promises that the Buddhism of the sun enables us to do so. When each of you brings the fragrant flower of victory to bloom in your lives, the spring of hope will arrive.
"Mr. Toda once said: 'Obstacles exist to test and train us, so they are like a judo instructor who throws his students about to make them stronger. If you face every obstacle with the readiness to confront it and the determination to win, you'll be able to overcome the most challenging difficulties.'
He also said: 'The Daishonin's Buddhism guarantees that those who suffer the most will become the happiest.' I hope all of you will cheerfully and positively show actual proof in your lives that winter always turns to spring."
"In the well-known words of the English poet Shelley: 'If winter comes, can spring be far behind?'
"In 'The Opening of the Eyes,' the Daishonin writes: 'By observing a single flower in bloom, one can predict the advent of spring' (WND, 268). In the winter of life, too, if we advance with the Buddhism of the sun in our hearts, the warmth of spring is sure to come. The Daishonin also famously declares
"'Those who believe in the Lotus Sutra are as if in winter, but winter always turns to spring. Never, from ancient times on, has anyone heard or seen of winter turning back to autumn. Nor have we ever heard of a believer in the Lotus Sutra who turned into an ordinary person.' (WND, 536)
"Life is a struggle, a struggle that we must win. And the Daishonin promises that the Buddhism of the sun enables us to do so. When each of you brings the fragrant flower of victory to bloom in your lives, the spring of hope will arrive.
"Mr. Toda once said: 'Obstacles exist to test and train us, so they are like a judo instructor who throws his students about to make them stronger. If you face every obstacle with the readiness to confront it and the determination to win, you'll be able to overcome the most challenging difficulties.'
He also said: 'The Daishonin's Buddhism guarantees that those who suffer the most will become the happiest.' I hope all of you will cheerfully and positively show actual proof in your lives that winter always turns to spring."
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