WHEN people speak of wanting to be a success, they generally mean gaining status and prestige in society. But doing our human revolution is a much more profound aspiration, for it involves changing and elevating our lives from within. The transformation achieved as a result is everlasting and far, far more valuable and precious than social status or prestige.
KNOWLEDGE alone cannot guarantee happiness. We need to have wisdom if we are to live wisely. Knowledge is like a pump that draws up the water of wisdom. Cultivating wisdom is a shortcut to happiness.
May 29, 2015
GM ———————————-” BAD LUCK “————————————-
A question was put to a certain warlord who surrendered and was taken into the presence of Toyotomi Hideyoshi. ” Are you a lucky or unlucky man?” The lord replied, “I am unlucky,” upon which Hideyoshi refused to use him saying, “I cannot take an unlucky man on my side.” Later, the unfortunate lord joined forces with Ishida Mitsunari and was killed in the defeat at Sekigahara. (1)
IN light of the Buddhist principle of ESHO FUNI, a general will lose his own fortune if he is surrounded by unlucky or evil men.
ODA NOBUNAGA had a harsh nature autumn frost or the scorching sun. Hideyoshi, however, was wise enough to be cheerful. When he entered a gloomy room, it would light up as though the sun had risen. You should take cheerfulness into consideration, too. (pga. 116-117)
(1) SEKIGAHARA – after Toyotomi Hideyoshi’s death, Ishida Mitsunari rallied other warlords in an attempt to restore the Toyotomi clan’s prestige. They confronted TOkugawa Ieyasu in a struggle for virtual control of Japan and were defeated at the battle of Sekigahara in 1600.
*GM. Refers to Guidance Memo*
The World Tribune Press 1975
*Chapter Three: Unity
*Guidance in1975, hold true today, in 2015*
May 29, 2015
THE LIFE OF NICHIREN DAISHONIN
~~~~~~~~~~~~~~~~~~~~~~ INTRODUCTION ~~~~~~~~~~~~~~~~~~~~
THE history of Buddhism in China, however, did not begin until the middle of the first century A.D. For the first several hundred years following the introduction of the sutras, the influence of traditional Chinese thought such as Confucianism and Taoism impeded propagation and Buddhism was not formally organized. However, individual Buddhist devoted themselves single-mindedly to the practice and propagation of their faith. Because this period of several centuries was characterized by such purity of faith, it is known as the Former Day of the Law in China. Not until the sixth or seventh century, at the dawn of the T’ang dynasty, were magnificent temples built, emperors converted and grand and beautiful ceremonies conducted. At this time Buddhism in China entered the Middle Day of the Law. (xxiv-xxv)
Editorial Department NSIC, Tokyo
Revised edition 1993