本文：
白駒過隙，時光瞬逝，屠羊運步，不知死之將近。空繫衣食獄，徒陷名利穴，三途歸舊里，六道任輪迴，有心之人，能不興歎、能不為悲耶？【聖愚問答抄】
通解：
人生猶如白駒過隙，如待宰的羊般不知死之將近，徒然地困於衣食的牢獄，墮於名利的陷阱之中，最終還是要回歸於三途的故里、輪迴六道的街巷，對於這件事，有心的人誰能不歎息，誰能不悲哀呢？
Unaware that time passes as quickly as a white colt glimpsed through a crack in the wall, ignorant as sheep being led to the slaughter, help hopeless prisoners by our concern for food and clothing, we fall heedlessly into the snares of fame and profit and in the end make our way back to that familiar village in the three evil paths, where we are reborn time after time in the realm of the six paths, What person of feeling could fail to grieve at such a state of affairs, or could fail to be moved to sorrow!
(Conversation between a Sage and an Unenlightened Man)
2008年1月3日星期四
御書聖訓【呵責謗法滅罪抄】 Gosho Quotes (Reduking Slander of the Law and Eradicating Sins)
本文：
縱世亂如何，唯求法華經、十羅剎永為各位之助，如使彼濕木生火、乾土出水然，吾強盛祈之！【呵責謗法滅罪抄】
通解：
就算世間怎樣混亂也好，我祈求法華經、十羅剎幫助各位的心，就像要從潮濕的柴木中取火，從乾涸的大地上汲水那樣強盛。
No matter how troubled the times may become, the Lotus Sutra and the demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground.
(Reduking Slander of the Law and Eradicating Sins)
縱世亂如何，唯求法華經、十羅剎永為各位之助，如使彼濕木生火、乾土出水然，吾強盛祈之！【呵責謗法滅罪抄】
通解：
就算世間怎樣混亂也好，我祈求法華經、十羅剎幫助各位的心，就像要從潮濕的柴木中取火，從乾涸的大地上汲水那樣強盛。
No matter how troubled the times may become, the Lotus Sutra and the demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground.
(Reduking Slander of the Law and Eradicating Sins)
御書聖訓【法蓮抄】 Gosho Quotes (Letter to Horen)
本文：
現在能學得眼前證據之人，為說此經時，宜必有自信之人矣！【法蓮抄】
通解：
現時眼前能提出證據的人來說法華經(南無妙法蓮華經)，才會有人來相信吧！
Wher one who is able to show clearly visible proof in the present expounds the Louts Sutra, there also will be persons who will believe.
(Letter to Horen)
現在能學得眼前證據之人，為說此經時，宜必有自信之人矣！【法蓮抄】
通解：
現時眼前能提出證據的人來說法華經(南無妙法蓮華經)，才會有人來相信吧！
Wher one who is able to show clearly visible proof in the present expounds the Louts Sutra, there also will be persons who will believe.
(Letter to Horen)
御書聖訓【開目抄】 Gosho Quotes (The Opening of the Eyes)
本文：
其他大難，祇如風之前塵。我、誓將作日本之梁柱，作日本之眼目，作日本之大船，此願不可破！【開目抄】
通解：
其他的大難只是風前的微塵了吧！我要成為日本的支柱，我要成為日本的眼目，我要成為日本的大船等誓願是不會破棄的！
All other troubles are no more to than dust before the wind I will be the pillar of japan. I will be the eyes of japan. I will be the great ship of japan. This is my vow, and I will never forsake it !
(The Opening of the Eyes)
其他大難，祇如風之前塵。我、誓將作日本之梁柱，作日本之眼目，作日本之大船，此願不可破！【開目抄】
通解：
其他的大難只是風前的微塵了吧！我要成為日本的支柱，我要成為日本的眼目，我要成為日本的大船等誓願是不會破棄的！
All other troubles are no more to than dust before the wind I will be the pillar of japan. I will be the eyes of japan. I will be the great ship of japan. This is my vow, and I will never forsake it !
(The Opening of the Eyes)
御書聖訓【教機時國抄】 Gosho Quotes (The Teaching Capacity Time and Country)
本文：
不顯三類強敵，便非法華經行者；顯之，始為法華經行者也。【教機時國抄】
通解：
不明顯引出三類敵人者便不是法華經行者，明顯引出的人才是法華經行者。
If I do not call forth these three enemies of the Lotus Sutra, then I will not be the votary of the Lotus Sutra.
Only by making them appear can I be the votary
(The Teaching Capacity Time and Country)
不顯三類強敵，便非法華經行者；顯之，始為法華經行者也。【教機時國抄】
通解：
不明顯引出三類敵人者便不是法華經行者，明顯引出的人才是法華經行者。
If I do not call forth these three enemies of the Lotus Sutra, then I will not be the votary of the Lotus Sutra.
Only by making them appear can I be the votary
(The Teaching Capacity Time and Country)
御書聖訓【生死一大事血脈抄】 Gosho Quotes (The Heritage of Ultimate Law of Life)
本文：
金、大火不燒，大水不漂不朽；鐵，水火俱不堪。賢人如金，愚人如鐵。貴君豈非真金哉？持有法華經之金故。【生死一大事血脈抄】
通解：
黃金是大火不能燒毀、大水不能漂蝕的，鐵則不堪水火的熔蝕。賢人就像黃金，而愚人則像鐵一般，你豈不就是真金嗎？這是因為奉持了法華經這片黃金之故。
Gold can be neither burned by fire nor corroded or swept away, but iron is vnlnerable to both. A worthy person is like gold, a fool like iron. You are like pure gold because you embrace the ‘gold’ of the Lotus Sutra
(The Heritage of Ultimate Law of Life
金、大火不燒，大水不漂不朽；鐵，水火俱不堪。賢人如金，愚人如鐵。貴君豈非真金哉？持有法華經之金故。【生死一大事血脈抄】
通解：
黃金是大火不能燒毀、大水不能漂蝕的，鐵則不堪水火的熔蝕。賢人就像黃金，而愚人則像鐵一般，你豈不就是真金嗎？這是因為奉持了法華經這片黃金之故。
Gold can be neither burned by fire nor corroded or swept away, but iron is vnlnerable to both. A worthy person is like gold, a fool like iron. You are like pure gold because you embrace the ‘gold’ of the Lotus Sutra
(The Heritage of Ultimate Law of Life
御書聖訓 【法華經題目抄】 Gosho Quotes (The Daimoku of the Lotus Sutra)
本文：
琥珀取塵，磁石吸鐵。我等之如惡業，如塵如鐵；法華經題目，如琥珀、如磁石。須作如是想，常唱南無妙法蓮華經也。【法華經題目抄】
通解：
琥珀能夠吸塵、磁石能夠攝鐵，我們的惡業就像塵和鐵一樣，法華經的題目就像琥珀和磁石一樣。想到這些不得不經常唱唸南無妙法蓮華經也！
Amber draws dust, and a magnet attracts iron particles; here our evil karma is liks the dust or iron, and the daimoku of the Lotus Sutra is like the amber or the magnet. If we consider there [analogies, we can see why] we should always chant Nam-myoho-renge-kyo.
(The Daimoku of the Lotus Sutra)
琥珀取塵，磁石吸鐵。我等之如惡業，如塵如鐵；法華經題目，如琥珀、如磁石。須作如是想，常唱南無妙法蓮華經也。【法華經題目抄】
通解：
琥珀能夠吸塵、磁石能夠攝鐵，我們的惡業就像塵和鐵一樣，法華經的題目就像琥珀和磁石一樣。想到這些不得不經常唱唸南無妙法蓮華經也！
Amber draws dust, and a magnet attracts iron particles; here our evil karma is liks the dust or iron, and the daimoku of the Lotus Sutra is like the amber or the magnet. If we consider there [analogies, we can see why] we should always chant Nam-myoho-renge-kyo.
(The Daimoku of the Lotus Sutra)
御書聖訓 【覆上野書】Gosho Quotes (The Two Kinds of Faith)
本文：
有信法華經之人。有如火之信，有如水之信。如火之信者，聽聞時如火之燃，稍遠之，則有棄心。如水之信者，永不為退之信也。【覆上野書】
通解：
如今有信法華經的人，有人如火一般地信仰，也有人如水一般地信仰。如火一般信仰的人，是指聽聞法門時，心情如熊熊烈火，但隨著時間流逝而興起放棄之心。如水一般信仰的人，是指經常保持不退之心信仰的人。
Today there are people who have faith in the Lotus Sutra.The belief of some is like fire while of others is like water. When the former listen to the teachings, their passion flares up like fire. But as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing.
(The Two Kinds of Faith)
有信法華經之人。有如火之信，有如水之信。如火之信者，聽聞時如火之燃，稍遠之，則有棄心。如水之信者，永不為退之信也。【覆上野書】
通解：
如今有信法華經的人，有人如火一般地信仰，也有人如水一般地信仰。如火一般信仰的人，是指聽聞法門時，心情如熊熊烈火，但隨著時間流逝而興起放棄之心。如水一般信仰的人，是指經常保持不退之心信仰的人。
Today there are people who have faith in the Lotus Sutra.The belief of some is like fire while of others is like water. When the former listen to the teachings, their passion flares up like fire. But as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing.
(The Two Kinds of Faith)
御書聖訓【盂蘭盆書】 Gosho Quotes (On Offerings for Deceased Ancestors)
本文：
惡中之大惡，非祇己身受其苦，其子及孫，至末七代，皆受其報。善中之大善亦復如是。【盂蘭盆書】
通解：
犯得惡中之大惡，不僅自己身受苦報，更波及七代子孫。若是作善中之大善，善報影響也是相同。
The greatest evil among evils produces consequences that not only affect the
perpetrators personally but extend to their sons, their grandsons, and so on down to the seventh generation. And the same is true of the greatest good among good.
(On Offerings for Deceased Ancestors)
惡中之大惡，非祇己身受其苦，其子及孫，至末七代，皆受其報。善中之大善亦復如是。【盂蘭盆書】
通解：
犯得惡中之大惡，不僅自己身受苦報，更波及七代子孫。若是作善中之大善，善報影響也是相同。
The greatest evil among evils produces consequences that not only affect the
perpetrators personally but extend to their sons, their grandsons, and so on down to the seventh generation. And the same is true of the greatest good among good.
(On Offerings for Deceased Ancestors)
創價教學四指針
創 價 教 學 四 指 針
創 價 學 會 教 學 部 長 森 中理 晃 著 ：
一 。 師 弟 直 結 的 教 學
二 。 廣 宣 流 布 的 教 學
三 。 破 邪 顯 正 的 教 學
四 。 培 育 人 才 的 教 學
FOUR GUIDELINES FOR SOKA BUDDHIST STUDY
By Masaki Morinnaka, Soka Gakkai Study Department Chief ：
1. Buddhist Study Based on the Mentor-Disciple Spirit
2. Buddhist Study for Kosen-rufu
3. Buddhist Study to Refute Evil and Reveal the Truth
4. Buddhist Study for Fostering Capable People
創 價 學 會 教 學 部 長 森 中理 晃 著 ：
一 。 師 弟 直 結 的 教 學
二 。 廣 宣 流 布 的 教 學
三 。 破 邪 顯 正 的 教 學
四 。 培 育 人 才 的 教 學
FOUR GUIDELINES FOR SOKA BUDDHIST STUDY
By Masaki Morinnaka, Soka Gakkai Study Department Chief ：
1. Buddhist Study Based on the Mentor-Disciple Spirit
2. Buddhist Study for Kosen-rufu
3. Buddhist Study to Refute Evil and Reveal the Truth
4. Buddhist Study for Fostering Capable People
April 24th: Day of Justice
1. What Happened
Relations between the Nichiren Shoshu priesthood and the Soka Gakkai had been tense throughout the 1970s. This was due primarily to Nichiren Shoshu’s concerns over what they perceived to be the lay organization’s focus on widespread propagation in society rather than on giving appropriate attention to supporting the priesthood. This situation came to a head in March 1979, when Genjiro Fukushima, then Soka Gakkai vice president, openly criticized the priesthood in a speech. Fukushima said in part:
"When President Ikeda goes to the head temple, Gakkai members eagerl greet him, calling him 'Sensei.' But they do not go near the high priest. Nor do they yearn to see him. Even if the high priest walks by, they simply wonder, who is that old man? So priests are jealous and accuse us of treating the president as the true Buddha....”
Mr. Fukushima’s remarks were insensitive and did not help to promote understanding between the Nichiren Shoshu priesthood and the Soka Gakkai. Even though the Soka Gakkai offered an apology to the Nichiren Shoshu priesthood for Fukushima’s remarks, it was not enough. SGI President Daisaku Ikeda was forced to resign on April 24, 1979.
Daisaku Ikeda proceeded to move out of the president’s office at the Soka Gakkai Headquarters building, and often used offices at Tachikawa, Toshima, and Kanagawa Culture Centers. There was an atmosphere created by Gakkai leaders who later left the organization and the Nichiren Shoshu priests that Daisaku Ikeda not attend big Soka Gakkai meetings or give guidance to members, and that the Seikyo Shinbun stop printing his guidance or even photos of him. It was as if he no longer existed – he was even discouraged from traveling around Japan.
On April 2, 1980, under orders from the priesthood, Soka Gakkai leaders prepared and published an article in the Seikyo Shinbun under Daisaku Ikeda’s name. It was an apology for disrespecting the authority of the priests.
At the end of 1981 (based on his mentor Toda’s words “Once we have embarked on a struggle for kosen-rufu, we must win at all costs. To lose after having begun a battle is a huge disgrace”), Daisaku Ikeda stood up again and launched guidance trips around Japan, and eventually overseas. Nine years later, the priesthood excommunicated the SGI.
In his own account of this incident published in the World Tribune, April 9, 2004, under the title “Stormy April 24th”, SGI President Ikeda writes:
To protect my sincere fellow members, I sought with all my being to find a way to forge harmonious unity between the priesthood and lay believers. But all my efforts looked as if they would come to naught when a top Soka Gakkai leader — who later quit and renounced his faith — made inappropriate remarks. The organization’s enemies, who were waiting all along to destroy us, pounced eagerly. The priests raised an uproar and demanded that I take responsibility for this person’s words. I agonized over the situation. I knew I had to prevent further suffering from being inflicted on our members and to protect them from the persecution of priests. …
One day, I asked the top leaders of the Soka Gakkai, “Do you think that my resignation would settle the problem?” There was a painful silence. Then someone spoke: “You can’t go against the flow of the times.” The atmosphere of the room froze. A sharp pain tore through my heart. Even if all our members urged me not to, I was willing to bow in apology, if it would bring an end to the turmoil. And in fact, my resignation may have unavoidable. I also knew how exhausted everyone was, due to the long, defensive battle in which they had all fought so hard.
But “flow of the times”? It was the attitude, the state of mind underlying that utterance that so disturbed me. I could detect no trace of the fighting spirit to protect the Soka Gakkai with one’s life or the willingness to fight together with me, no matter the times or circumstances….
Had the top leaders of the Soka Gakkai forgotten the spirit of their beloved mentor? How pathetically they had let themselves be defeated! Where was the Soka Gakkai spirit that they should have allowed themselves to be so overcome by circumstances?
This news came as a complete surprise to the majority of leaders. I entered the hall halfway through the meeting, and cries rose from the audience: “Sensei, don’t resign!” “Sensei, remain as our president!” “All our members are waiting for you!”
Later, Daisaku Ikeda recalled the incident as a “spiritual beheading,” one that took place exactly 700 years after the Atsuhara persecution. In a poem, he wrote:
This far, far too bitter day
I will never forget
The dusk presses in
And I walk alone.
Relations between the Nichiren Shoshu priesthood and the Soka Gakkai had been tense throughout the 1970s. This was due primarily to Nichiren Shoshu’s concerns over what they perceived to be the lay organization’s focus on widespread propagation in society rather than on giving appropriate attention to supporting the priesthood. This situation came to a head in March 1979, when Genjiro Fukushima, then Soka Gakkai vice president, openly criticized the priesthood in a speech. Fukushima said in part:
"When President Ikeda goes to the head temple, Gakkai members eagerl greet him, calling him 'Sensei.' But they do not go near the high priest. Nor do they yearn to see him. Even if the high priest walks by, they simply wonder, who is that old man? So priests are jealous and accuse us of treating the president as the true Buddha....”
Mr. Fukushima’s remarks were insensitive and did not help to promote understanding between the Nichiren Shoshu priesthood and the Soka Gakkai. Even though the Soka Gakkai offered an apology to the Nichiren Shoshu priesthood for Fukushima’s remarks, it was not enough. SGI President Daisaku Ikeda was forced to resign on April 24, 1979.
Daisaku Ikeda proceeded to move out of the president’s office at the Soka Gakkai Headquarters building, and often used offices at Tachikawa, Toshima, and Kanagawa Culture Centers. There was an atmosphere created by Gakkai leaders who later left the organization and the Nichiren Shoshu priests that Daisaku Ikeda not attend big Soka Gakkai meetings or give guidance to members, and that the Seikyo Shinbun stop printing his guidance or even photos of him. It was as if he no longer existed – he was even discouraged from traveling around Japan.
On April 2, 1980, under orders from the priesthood, Soka Gakkai leaders prepared and published an article in the Seikyo Shinbun under Daisaku Ikeda’s name. It was an apology for disrespecting the authority of the priests.
At the end of 1981 (based on his mentor Toda’s words “Once we have embarked on a struggle for kosen-rufu, we must win at all costs. To lose after having begun a battle is a huge disgrace”), Daisaku Ikeda stood up again and launched guidance trips around Japan, and eventually overseas. Nine years later, the priesthood excommunicated the SGI.
In his own account of this incident published in the World Tribune, April 9, 2004, under the title “Stormy April 24th”, SGI President Ikeda writes:
To protect my sincere fellow members, I sought with all my being to find a way to forge harmonious unity between the priesthood and lay believers. But all my efforts looked as if they would come to naught when a top Soka Gakkai leader — who later quit and renounced his faith — made inappropriate remarks. The organization’s enemies, who were waiting all along to destroy us, pounced eagerly. The priests raised an uproar and demanded that I take responsibility for this person’s words. I agonized over the situation. I knew I had to prevent further suffering from being inflicted on our members and to protect them from the persecution of priests. …
One day, I asked the top leaders of the Soka Gakkai, “Do you think that my resignation would settle the problem?” There was a painful silence. Then someone spoke: “You can’t go against the flow of the times.” The atmosphere of the room froze. A sharp pain tore through my heart. Even if all our members urged me not to, I was willing to bow in apology, if it would bring an end to the turmoil. And in fact, my resignation may have unavoidable. I also knew how exhausted everyone was, due to the long, defensive battle in which they had all fought so hard.
But “flow of the times”? It was the attitude, the state of mind underlying that utterance that so disturbed me. I could detect no trace of the fighting spirit to protect the Soka Gakkai with one’s life or the willingness to fight together with me, no matter the times or circumstances….
Had the top leaders of the Soka Gakkai forgotten the spirit of their beloved mentor? How pathetically they had let themselves be defeated! Where was the Soka Gakkai spirit that they should have allowed themselves to be so overcome by circumstances?
This news came as a complete surprise to the majority of leaders. I entered the hall halfway through the meeting, and cries rose from the audience: “Sensei, don’t resign!” “Sensei, remain as our president!” “All our members are waiting for you!”
Later, Daisaku Ikeda recalled the incident as a “spiritual beheading,” one that took place exactly 700 years after the Atsuhara persecution. In a poem, he wrote:
This far, far too bitter day
I will never forget
The dusk presses in
And I walk alone.
池田SGI会长 – 奋战足迹“二月奋战”
广布历史上有名的“二月奋战”，当时一支部一个月的折伏成果顶多一百户，为达成户田先生75万户的心愿，当时年仅24岁的池田先生，接任东京蒲田支部干事后，随即展开广布奋战，达成一个月201户的纪录，激励全国折伏的进展势如破竹，缔造日本广布的新里程碑。
户田先生在最后一次生日时说：“以大作的手，能做到什么程度呢？达成一千万人信心时，那可不是盖的喔！真令人期待！令人期待！”池田先生为实现户田先生遗言，拼命至今。让我们学习池田先生“二月奋战”的精神，打破折伏障碍，在今年再创广布新历史。
打破折伏的障碍 –
广布史上的“二月奋战”
蒲田的“二月奋战”是什么呢？池田SGI会长在《新人间革命随笔》中谈到：“正是现在，冲破障碍！打开胜利关口！我要将先生的期待，作为我的使命，猛然奋起！”
一切取决于“人”。
一切取决于“弟子”。
如何才能冲破像雁鸭似的横向并列行进的状态呢？户田会长心意已定 – “该派大作上场了！”
要让支部长成为日本第一
因为池田先生做到了世界第一的幕后奋战，所以才能成为世界第一的领导者。
每组“二户”的折伏
“二月是大圣人圣诞的月份，是户田先生诞生的月份。因为户田先生的指导，所以我们变幸福了。这样的恩情，该如何回报？那就是救济不幸的人。一起来往完成每组两户的折伏吧！”
“奋战的第一步，就是决定明确的目标。”（《新人间革命随笔》）
“班都做不到的事，组不可能做到。”
池田先生禀然回答：“还没做之前，不能说不可能。先试试看吧！”
充满确信的话语，使内心感到困惑的人，也开始赞同：“对呀，试试看吧！”
奋战必须从“深深的祈愿”开始！决不能斥责同志。
再唱一次题目吧！
池田先生说：“一起来唱题吧！”强而有力的题目三唱声，震撼了青年。
池田先生说：“再唱一次题目吧！”这一次青年跟上了。但，之后又说：“再一次！”
池田先生对着御本尊报告一天的奋斗情况，真是让人见识到“常在战场”的一决胜负之心。
座谈会是最重要的集会
“座谈会的成败，取决于中心者的一念与生命力，连现场气氛都无法掌握，是不行的。座谈会是最重要的集会，绝不可以随便应付。”
不自惜生命
一出席座谈会就，就以撼动参与者生命的强盛生命力，循循地教诲，流露出培育每一个人成为人才的决意。
守护会员直到世界尽头
“我要在后面守护大家，直到世界尽头。”
与池田先生前往折伏
他总是自己率先行动，与同志一起日夜为了弘教而奔走，比起一般只会指责：“怎么还不会折伏呢？”的干部来说，是相当划时代的做法。
折伏变得不同，以往只会待在座谈会会场等待的干部，开始与会员一同出访，演变成小型的折伏座谈会。
能与池田先生一同前往折伏，真是快乐的广布奋战，许多人因而站立起来，而每一个人又带着一位友人一起弘教，欢喜的连锁反应转变为冲破障碍的奋战。
池田先生与户田会长之间，无任何杂物。因为有弟子追求师弟一体之道，不为人知的苦斗，才缔造了蒲田奋战的历史。
同志是佛的使者
对于拼命的会员，许多干部却只问成果，以冷淡的声调问：“结果如何？”
可是池田先生不同。他说：“全部都会成为自己的福运呀！”
不但给予使人涌现勇气的鼓励，对折伏成果不佳的同志，也是笑容满面地极力称赞说：“已足全力努力了嘛！”
弘教没有进展，会员一个人垂头丧气地走在街道上。这时，突然有人从背后轻拍肩膀，笑着说：“继续加油啊！”“让我们一起奋战吧！”
这人就是池田先生。
弘教当场学习教学
池田先生一定会谈起自己的信仰体验，也让同行的会员发言，展开具有说服力的对话。这种“生动的佛法对话”，可说是始于“二月奋战”。
----------------
所谓“创价师弟之道”，是指弟子肩负起全部责任。
户田先生说：
“我愿舍身为广宣流布，即使我的身体被放流至品川海，或任何之处，只要全力支持第三代会长，绝对可以达成广宣流布。”
蒲田的历史绝非“过去式”，而是“现在，必须冲破障碍！”
“现在”正是回报池田SGI会长一心广布的时候！
户田先生在最后一次生日时说：“以大作的手，能做到什么程度呢？达成一千万人信心时，那可不是盖的喔！真令人期待！令人期待！”池田先生为实现户田先生遗言，拼命至今。让我们学习池田先生“二月奋战”的精神，打破折伏障碍，在今年再创广布新历史。
打破折伏的障碍 –
广布史上的“二月奋战”
蒲田的“二月奋战”是什么呢？池田SGI会长在《新人间革命随笔》中谈到：“正是现在，冲破障碍！打开胜利关口！我要将先生的期待，作为我的使命，猛然奋起！”
一切取决于“人”。
一切取决于“弟子”。
如何才能冲破像雁鸭似的横向并列行进的状态呢？户田会长心意已定 – “该派大作上场了！”
要让支部长成为日本第一
因为池田先生做到了世界第一的幕后奋战，所以才能成为世界第一的领导者。
每组“二户”的折伏
“二月是大圣人圣诞的月份，是户田先生诞生的月份。因为户田先生的指导，所以我们变幸福了。这样的恩情，该如何回报？那就是救济不幸的人。一起来往完成每组两户的折伏吧！”
“奋战的第一步，就是决定明确的目标。”（《新人间革命随笔》）
“班都做不到的事，组不可能做到。”
池田先生禀然回答：“还没做之前，不能说不可能。先试试看吧！”
充满确信的话语，使内心感到困惑的人，也开始赞同：“对呀，试试看吧！”
奋战必须从“深深的祈愿”开始！决不能斥责同志。
再唱一次题目吧！
池田先生说：“一起来唱题吧！”强而有力的题目三唱声，震撼了青年。
池田先生说：“再唱一次题目吧！”这一次青年跟上了。但，之后又说：“再一次！”
池田先生对着御本尊报告一天的奋斗情况，真是让人见识到“常在战场”的一决胜负之心。
座谈会是最重要的集会
“座谈会的成败，取决于中心者的一念与生命力，连现场气氛都无法掌握，是不行的。座谈会是最重要的集会，绝不可以随便应付。”
不自惜生命
一出席座谈会就，就以撼动参与者生命的强盛生命力，循循地教诲，流露出培育每一个人成为人才的决意。
守护会员直到世界尽头
“我要在后面守护大家，直到世界尽头。”
与池田先生前往折伏
他总是自己率先行动，与同志一起日夜为了弘教而奔走，比起一般只会指责：“怎么还不会折伏呢？”的干部来说，是相当划时代的做法。
折伏变得不同，以往只会待在座谈会会场等待的干部，开始与会员一同出访，演变成小型的折伏座谈会。
能与池田先生一同前往折伏，真是快乐的广布奋战，许多人因而站立起来，而每一个人又带着一位友人一起弘教，欢喜的连锁反应转变为冲破障碍的奋战。
池田先生与户田会长之间，无任何杂物。因为有弟子追求师弟一体之道，不为人知的苦斗，才缔造了蒲田奋战的历史。
同志是佛的使者
对于拼命的会员，许多干部却只问成果，以冷淡的声调问：“结果如何？”
可是池田先生不同。他说：“全部都会成为自己的福运呀！”
不但给予使人涌现勇气的鼓励，对折伏成果不佳的同志，也是笑容满面地极力称赞说：“已足全力努力了嘛！”
弘教没有进展，会员一个人垂头丧气地走在街道上。这时，突然有人从背后轻拍肩膀，笑着说：“继续加油啊！”“让我们一起奋战吧！”
这人就是池田先生。
弘教当场学习教学
池田先生一定会谈起自己的信仰体验，也让同行的会员发言，展开具有说服力的对话。这种“生动的佛法对话”，可说是始于“二月奋战”。
----------------
所谓“创价师弟之道”，是指弟子肩负起全部责任。
户田先生说：
“我愿舍身为广宣流布，即使我的身体被放流至品川海，或任何之处，只要全力支持第三代会长，绝对可以达成广宣流布。”
蒲田的历史绝非“过去式”，而是“现在，必须冲破障碍！”
“现在”正是回报池田SGI会长一心广布的时候！
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