Correct attitude in prayer = change in destiny
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Guidance from vice president Tsuji 'Correct attitude in prayer = change in destiny'
辻(Tsuji)副会长的指导; 祈求的正确态度= 改变宿业
Once you make a determination that you are going to succeed with a wonderful opportunity, then you have to guard your inner, subjective world against the onslaught or the subtle insinuations of the negative voices, 'Nothing's going to change, it's always going to be the same.' If you are susceptible to that, which most of us are until we're strong enough inside to deflect those voices automatically, you listen to them. And you allow them to influence you. The longer you listen, the more it erodes your prayer. So, internally, you start replacing your prayer. At some point, you start to agree with the negative voice, because that's what most people have always done most of their lives. At that point, your prayer becomes NOT to succeed. When you chant daimoku it is what you are thinking and feeling that is being projected into the universe. And, because the Law is impartial, you have free will.
一旦你决心要以个美妙的机会来成功时，那你必须守住你内在主观的世界，堤防猛击或微妙灌输的负面声音，‘什么都不会改变的，一定会象以往一样的。’如果你是容易受这负音影响，那就象大多数人一样，除非我们内心能足够强盛的自动反弹那些声音，那你便会任由它们摆布。如果你容许它们影响你，你越听它们，你的祈求就越被动摇。在内心里，你将开始调换你的祈求。在某个时段，你就会开始同意这负面的声音，因为这是大多数人一辈子常做的事。这一刻，你的祈求卓渐变成不要成功。当你唱这类题目时，你所想的和感受的都反映到宇宙去。而佛法是公正的，你有自由选择权。
It is like a mirror. So, if you change your prayer unknowingly, then the Law accepts that as what you want. It is non judgemental.
就如明镜，如果你不知不觉地调换了你的祈求，佛法会接收那是你所要的。它是非主观的。
So it is your responsibility, if you want something, to hold that prayer and not allow that negvative voice to discourage you, because you start compromising and before you know it, you have given up on the prayer. Once you set your determination don't compromise. Buddhism is win or lose. It is not compromise. Compromise is something you have done all of your life.
这是你的责任，如果你要某件东西，紧握住你的祈求和不让负面的声音劝阻，因为当你妥协时就不知不觉地放弃所祈求了。当你下定决心时就不可妥协。佛法决于胜负，不是妥协。妥协是你这辈子常做的事。
So set the determination and chant daimoku for that. Once you set the determination, how you get it and all that becomes the Gohonzon's responsibility to work it out. Your responsibility is to hold to the prayer without being swayed internally or externally. It is important every morning to chant to manifest Buddhahood. That's the primary point, because if we cannot manifest Buddhahood, then we cannot have much effect with our prayers anyway. If you do not understand this point, you will spend all of your time just chanting for what you want.
所以下定决心而为此唱题。一旦你下定了决心，你怎样达到目标是御本尊的责任去处理。你的责任是紧握住你的祈求而不被内外所动摇。每天早上唱题来涌现佛界是很重要的。这是重点，因为如果我们没有涌现佛界，我们的祈求就没有什么效果。如果你不明白这点，你会花全部的时间来祈求你的目标。
What is important, too, is the concept that you have a Buddha nature. Life itself is Buddha. Our whole life is Buddha. Everything born into this world is Buddha. We must not allow ourselves to think of this Buddha nature as something outside of ourselves. It is one and it is inseparable. The Gohonzon is an external object, but it is a catalyst to bring forth Buddhahood from the depths of life. The Buddhahood within us, and that which embodies the Gohonzon, is the same reality. It looks like two separate things, but the unchanging, eternal truth is BUDDHA IS LIFE ITSELF. YOU ARE BUDDHA NOW. When you realize this, you start to appreciate and recognize the dignity and the power and the unlimited aspects of your life.
一样重要的是你对佛性的概念。生命本身就是佛。我们全生命就是佛。每个生命出生在这世间都是佛。我们不可以认为佛性是在我们身外。是一体而不可分隔的。御本尊是在体外，可是它能从生命深凹里地涌现出佛性的催化剂。在我们生命里的佛界，和实现在御本尊的佛界都是同一体。看来是两个分开的东西，可是不变和永恒的事实是佛就是生命，你现在就是佛。当你了解这后，你会开始赞赏并且认出你生命的尊严，力量和无限度。
This means YOU ARE THE BUDDHA IN CHARGE OF YOUR OWN LIFE, no one else. You can make life what you want it to be, NOT what the environment would like it to be. When you realize that your life is Buddha, when you transfer that to a feeling, that is ICHINEN SANZEN. Then you can draw forth that power to transform or create a Buddha's land where you stand. It is not some place else, or in the future.
这意识你是佛，掌握着你自己的命运，而不是别人。你可以创造你所要的生活而不是被环境所规定的。当你明白你的生命是佛和把它移到感觉上，这就是一念三千。这时你可以涌现力量去改变或创造你所在之处为极光土。不是别处，不是未来。
The past is just a dream, no matter how good or bad it was; nothing more than a dream. The future is nothing more than imagination, either positive or negative imagination. In and of itself it has no existence. THE ESSENCE OF LIFE -- WHICH IS MYO -- IS ETERNAL AND UNCHANGING. THE MORE THAT YOU REALIZE YOUR LIFE IS BUDDHA, THEN THE MORE CONVICTION YOU'LL HAVE IN YOUR DAIMOKU.
过去只是一场梦，不管有多好或多坏；它只不过场梦。未来也只是个幻想，不管是正面或负面的幻想，它本身是不存在的。生命的本质 - 也是妙 - 是永恒不变。当你越明白你的生命是佛时，你的题目就越有确信。
The ultimate ichinen of the Gohnozon is to make the people of any given world equal to themselves. That's why a Buddha appears, to allow all people to open the palace of their own enlightenment and wisdom. If you do not understand this, you are like beggars chanting. At some point, the Gohonzon will cease to answer your prayers, because if you continue this way, you cannot attain enlightenment. You are missing the whole point. What you feel about the Gohonzon, you can feel about the living Gohonzon inside of yourself.
御本尊的根本一念是使不同境界的众生与它一样。这就是为何佛要出现，要使所有人打开他们的觉性和悟性。如果你不明白这点，你就象乞丐般唱题。在某一刻，御本尊会停止回应你的祈求。因为如果你如此下去，你就不会得到觉悟。你会误了重点。你对御本尊感觉到什么，你会感觉到御本尊活生生就地在您的躯体体内。
Buddhism is vertical. This present moment is infinite and unlimited and eternal. There comes a point where you consciously have to start working out your own enlightenment. You cannot just drift along. You could practice all your life still looking at it the wrong way, but by consciously being aware, you can perceive that your life itself is Buddha. YOU MUST PERCEIVE THE NATURE OF YOUR OWN LIFE. If you cannot realize this, then every time a problem comes up you suffer. You feel hopeless and helpless. But, when you realize your life IS Buddha, then whenever a problem comes up great confidence or conviction arises -- 'Because my life IS Buddha, I can transform this into a great benefit.'
佛法是垂直的。此刻是无限，无止和永恒的。在某一刻你会有意识地开始努力去修行。你不可只是混过去。你可能修行了整辈子，你还会看错方向。可是当你有意识地察觉，你会领悟到你生命本身是佛。你要领悟到你自己本身的生命本质。如果你不明白这点，每次问题产生你就会苦恼。你会感到无助和无奈。可是当你了解你的生命是佛时，每个问题就会产生强盛的信心和确信 - ‘因为我的生命就是佛，我可以转换这些挑战为大功德。’
When you deepen the conviction that your life itself is the entity of Buddha just as you are now -- not when you become some perfect being -- then when something comes up you can feel no fear or anxiety. It is just another opportunity to transform it into a greater benefit and transform suffering into joy. Supreme optimist, she/he has no fear of the future, no regret of the past. Your life is Buddha. You can transform anything and make any situation manifest its’ latent Buddhahood. So, even in a situation of hell, because you have this deep conviction that your life itself is Buddha, you manifest that conviction and the Buddhahood innate within that phenomena or situation rises up to match that.
End
当你对此刻的生命是佛的确信增强时- 而不是等到你成为完美无缺时 – 当有事发生时你会无恐无惧。这只是另一个机会来转换为更大的功德和转忧为喜。崇高的乐观者，对未来没有恐惧，对过去也没有后悔。你的生命就是佛。你可以转变任何事情而使任何情况显现出它们内在的佛界。所以，甚至在地狱般的状况里，因为你有这强烈的确信，你的生命本身就是佛，你显现出这确信，而隐藏在这些状况的佛界就会涌现来和你配合。
辻(Tsuji)副会长的指导; 祈求的正确态度= 改变宿业
Once you make a determination that you are going to succeed with a wonderful opportunity, then you have to guard your inner, subjective world against the onslaught or the subtle insinuations of the negative voices, 'Nothing's going to change, it's always going to be the same.' If you are susceptible to that, which most of us are until we're strong enough inside to deflect those voices automatically, you listen to them. And you allow them to influence you. The longer you listen, the more it erodes your prayer. So, internally, you start replacing your prayer. At some point, you start to agree with the negative voice, because that's what most people have always done most of their lives. At that point, your prayer becomes NOT to succeed. When you chant daimoku it is what you are thinking and feeling that is being projected into the universe. And, because the Law is impartial, you have free will.
一旦你决心要以个美妙的机会来成功时，那你必须守住你内在主观的世界，堤防猛击或微妙灌输的负面声音，‘什么都不会改变的，一定会象以往一样的。’如果你是容易受这负音影响，那就象大多数人一样，除非我们内心能足够强盛的自动反弹那些声音，那你便会任由它们摆布。如果你容许它们影响你，你越听它们，你的祈求就越被动摇。在内心里，你将开始调换你的祈求。在某个时段，你就会开始同意这负面的声音，因为这是大多数人一辈子常做的事。这一刻，你的祈求卓渐变成不要成功。当你唱这类题目时，你所想的和感受的都反映到宇宙去。而佛法是公正的，你有自由选择权。
It is like a mirror. So, if you change your prayer unknowingly, then the Law accepts that as what you want. It is non judgemental.
就如明镜，如果你不知不觉地调换了你的祈求，佛法会接收那是你所要的。它是非主观的。
So it is your responsibility, if you want something, to hold that prayer and not allow that negvative voice to discourage you, because you start compromising and before you know it, you have given up on the prayer. Once you set your determination don't compromise. Buddhism is win or lose. It is not compromise. Compromise is something you have done all of your life.
这是你的责任，如果你要某件东西，紧握住你的祈求和不让负面的声音劝阻，因为当你妥协时就不知不觉地放弃所祈求了。当你下定决心时就不可妥协。佛法决于胜负，不是妥协。妥协是你这辈子常做的事。
So set the determination and chant daimoku for that. Once you set the determination, how you get it and all that becomes the Gohonzon's responsibility to work it out. Your responsibility is to hold to the prayer without being swayed internally or externally. It is important every morning to chant to manifest Buddhahood. That's the primary point, because if we cannot manifest Buddhahood, then we cannot have much effect with our prayers anyway. If you do not understand this point, you will spend all of your time just chanting for what you want.
所以下定决心而为此唱题。一旦你下定了决心，你怎样达到目标是御本尊的责任去处理。你的责任是紧握住你的祈求而不被内外所动摇。每天早上唱题来涌现佛界是很重要的。这是重点，因为如果我们没有涌现佛界，我们的祈求就没有什么效果。如果你不明白这点，你会花全部的时间来祈求你的目标。
What is important, too, is the concept that you have a Buddha nature. Life itself is Buddha. Our whole life is Buddha. Everything born into this world is Buddha. We must not allow ourselves to think of this Buddha nature as something outside of ourselves. It is one and it is inseparable. The Gohonzon is an external object, but it is a catalyst to bring forth Buddhahood from the depths of life. The Buddhahood within us, and that which embodies the Gohonzon, is the same reality. It looks like two separate things, but the unchanging, eternal truth is BUDDHA IS LIFE ITSELF. YOU ARE BUDDHA NOW. When you realize this, you start to appreciate and recognize the dignity and the power and the unlimited aspects of your life.
一样重要的是你对佛性的概念。生命本身就是佛。我们全生命就是佛。每个生命出生在这世间都是佛。我们不可以认为佛性是在我们身外。是一体而不可分隔的。御本尊是在体外，可是它能从生命深凹里地涌现出佛性的催化剂。在我们生命里的佛界，和实现在御本尊的佛界都是同一体。看来是两个分开的东西，可是不变和永恒的事实是佛就是生命，你现在就是佛。当你了解这后，你会开始赞赏并且认出你生命的尊严，力量和无限度。
This means YOU ARE THE BUDDHA IN CHARGE OF YOUR OWN LIFE, no one else. You can make life what you want it to be, NOT what the environment would like it to be. When you realize that your life is Buddha, when you transfer that to a feeling, that is ICHINEN SANZEN. Then you can draw forth that power to transform or create a Buddha's land where you stand. It is not some place else, or in the future.
这意识你是佛，掌握着你自己的命运，而不是别人。你可以创造你所要的生活而不是被环境所规定的。当你明白你的生命是佛和把它移到感觉上，这就是一念三千。这时你可以涌现力量去改变或创造你所在之处为极光土。不是别处，不是未来。
The past is just a dream, no matter how good or bad it was; nothing more than a dream. The future is nothing more than imagination, either positive or negative imagination. In and of itself it has no existence. THE ESSENCE OF LIFE -- WHICH IS MYO -- IS ETERNAL AND UNCHANGING. THE MORE THAT YOU REALIZE YOUR LIFE IS BUDDHA, THEN THE MORE CONVICTION YOU'LL HAVE IN YOUR DAIMOKU.
过去只是一场梦，不管有多好或多坏；它只不过场梦。未来也只是个幻想，不管是正面或负面的幻想，它本身是不存在的。生命的本质 - 也是妙 - 是永恒不变。当你越明白你的生命是佛时，你的题目就越有确信。
The ultimate ichinen of the Gohnozon is to make the people of any given world equal to themselves. That's why a Buddha appears, to allow all people to open the palace of their own enlightenment and wisdom. If you do not understand this, you are like beggars chanting. At some point, the Gohonzon will cease to answer your prayers, because if you continue this way, you cannot attain enlightenment. You are missing the whole point. What you feel about the Gohonzon, you can feel about the living Gohonzon inside of yourself.
御本尊的根本一念是使不同境界的众生与它一样。这就是为何佛要出现，要使所有人打开他们的觉性和悟性。如果你不明白这点，你就象乞丐般唱题。在某一刻，御本尊会停止回应你的祈求。因为如果你如此下去，你就不会得到觉悟。你会误了重点。你对御本尊感觉到什么，你会感觉到御本尊活生生就地在您的躯体体内。
Buddhism is vertical. This present moment is infinite and unlimited and eternal. There comes a point where you consciously have to start working out your own enlightenment. You cannot just drift along. You could practice all your life still looking at it the wrong way, but by consciously being aware, you can perceive that your life itself is Buddha. YOU MUST PERCEIVE THE NATURE OF YOUR OWN LIFE. If you cannot realize this, then every time a problem comes up you suffer. You feel hopeless and helpless. But, when you realize your life IS Buddha, then whenever a problem comes up great confidence or conviction arises -- 'Because my life IS Buddha, I can transform this into a great benefit.'
佛法是垂直的。此刻是无限，无止和永恒的。在某一刻你会有意识地开始努力去修行。你不可只是混过去。你可能修行了整辈子，你还会看错方向。可是当你有意识地察觉，你会领悟到你生命本身是佛。你要领悟到你自己本身的生命本质。如果你不明白这点，每次问题产生你就会苦恼。你会感到无助和无奈。可是当你了解你的生命是佛时，每个问题就会产生强盛的信心和确信 - ‘因为我的生命就是佛，我可以转换这些挑战为大功德。’
When you deepen the conviction that your life itself is the entity of Buddha just as you are now -- not when you become some perfect being -- then when something comes up you can feel no fear or anxiety. It is just another opportunity to transform it into a greater benefit and transform suffering into joy. Supreme optimist, she/he has no fear of the future, no regret of the past. Your life is Buddha. You can transform anything and make any situation manifest its’ latent Buddhahood. So, even in a situation of hell, because you have this deep conviction that your life itself is Buddha, you manifest that conviction and the Buddhahood innate within that phenomena or situation rises up to match that.
End
当你对此刻的生命是佛的确信增强时- 而不是等到你成为完美无缺时 – 当有事发生时你会无恐无惧。这只是另一个机会来转换为更大的功德和转忧为喜。崇高的乐观者，对未来没有恐惧，对过去也没有后悔。你的生命就是佛。你可以转变任何事情而使任何情况显现出它们内在的佛界。所以，甚至在地狱般的状况里，因为你有这强烈的确信，你的生命本身就是佛，你显现出这确信，而隐藏在这些状况的佛界就会涌现来和你配合。
