SGI PESIDENT IKEDA'S LECTURESPresident Ikeda's Lectures on the "Hoben" (Expedient Means) and "Juryo" (Life Span of the Thus Coming One) Chapters of the Lotus Sutra [17] All People Are BuddhasNiji butsu go. Sho bo-satsu gyu. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu. Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-go. Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki. At that time the Buddha spoke to the bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One." At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words." At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." (LS16, 224-225).1 On the TitleWhat associations or meanings have the words Myoho-renge-kyo Nyorai Juryo-hon had for those who, since ancient times, read and recited the Lotus Sutra? Many people doubtless have read through them casually, unaware of their
having any special significance. On the other hand, more than a few have
passionately engaged in abstract debate on the meaning of the chapter's
title. And among these, extremely rare individuals such as T'ien-t'ai of However, in all of history, no one has ever read the title of the "Life Span" chapter with the clarity of Nichiren Daishonin. The Daishonin says: "The title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the 'Supernatural Powers' chapter" (Gosho Zenshu, p. 752). Only the Daishonin could read the title of the "Life Span" chapter as "dealing with an important matter that concerns Nichiren himself." And this matter, he says, is closely related to the transmission described in "Supernatural Powers of the Thus Come One," the 21st chapter of the Lotus Sutra. In the "Supernatural Powers" chapter, Shakyamuni entrusts Bodhisattva Superior Practices (Jpn Jogyo) and the other Bodhisattvas of the Earth with the task of propagating the Lotus Sutra after his death. And the essence of the teaching entrusted to the Bodhisattvas of the Earth that can lead all people in the Latter Day to enlightenment is the law of Nam-myoho-renge-kyo - the great law of time without beginning - implicit in the depths of the "Life Span" chapter. Nichiren Daishonin possessed Nam-myoho-renge-kyo in his own life. And, as the reincarnation of Bodhisattva Superior Practices, he took the first step to spread the Mystic Law for the people of the Latter Day. That's why the Daishonin says that the title of the "Life Span" chapter "deals with an important matter that concerns Nichiren himself." The title of the "Life Span" chapter also indicates the benefit of Nam-myoho-renge-kyo. On this matter, there are a few points that I'd like to mention. The words nyorai juryo in the chapter's title literally mean to fathom the Thus Come One's life span. To fathom the length of the Buddha's life span is also to fathom the vastness of the benefit accumulated by the Buddha. That's because the longer the Buddha's life span, the more people he can lead to happiness and hence, the greater his benefit. Accordingly, T'ien-t'ai says that the term juryo ("fathom the life span") means to measure and elucidate the benefit. In other words, it means to sound out and clarify the benefits of various Thus Come Ones. According to T'ien-t'ai, the benefit of the Buddha specifically consists of the Buddha's three bodies or enlightened properties: the Dharma body or property of the Law (the truth to which the Buddha is enlightened), the bliss body or property of wisdom (the wisdom the Buddha has attained), and the manifested body or property of action (the physical form in which the Buddha appears in this world and his compassionate actions). And he clarifies that the true Buddha - who dwells in this world eternally and possesses the virtue of these three properties - is Shakyamuni who attained enlightenment in the remote past of gohyaku-jintengo. By contrast, from the standpoint of the Daishonin's Buddhism, the fundamental source of the benefit of the eternal Buddha endowed with the three enlightened properties is Nam-myoho-renge-kyo. The benefit of the Buddha who attained enlightenment in the remote past derives from Nam-myoho-renge-kyo. Therefore, the Daishonin indicates that the title of the "Life Span" chapter should be read "Life Span of the Nam-myoho-renge-kyo Thus Come One" (Gosho Zenshu, p. 752). President Toda stressed: "The addition - of the [Sanskrit] word nam completely changes the meaning of 'Thus Come One."' When we read the title as Nam-myoho-renge-kyo Nyorai Juryo, it means to fathom the benefit of the "Nam-myoho-renge-kyo Thus Come One"; that is, of the Buddha implicit in the depths of the chapter. Because the Daishonin himself is the Nam-myoho-renge-kyo Thus Come One, he says that the title "deals with an important matter that concerns Nichiren himself." This Buddha implicit in the chapter is said to be eternally endowed with the three bodies. "Eternally endowed" means originally and naturally possessing. The Daishonin says: "'Eternally endowed with the three bodies' refers to the votary of the Lotus Sutra in the Latter Day of the Law. The title of honor for one eternally endowed with the three bodies is Nam-myoho-renge-kyo" (Ibid.). He also says: "'Thus Come One' refers to all living beings. More specifically, it refers to the disciples and lay followers of Nichiren" (Ibid.). If we earnestly chant Nam-myoho-renge-kyo, then, he says, "in instant after instant there will arise in us the three bodies with which we are eternally endowed" (Ibid., p. 790). How wondrous this is! We can each manifest and sound out the benefit of the law of Nam-myoho-renge-kyo implicit in the "Life Span" chapter. From the standpoint of the Daishonin's Buddhism, the "Life Span" chapter sounds out and praises the immeasurable benefit that we who base our lives on the Mystic Law possess. Accordingly, from this perspective, the chapter's title radiates the brilliant light of the Buddhism of the people. Each Day We Reaffirm Our Vow To Propagate the LawLet us now begin our study of the "Life Span" chapter, the very foundation of the Buddha's teachings. The chapter begins, "At that time...." The "Expedient Means" chapter also begins in this way. But in "Life Span," the words carry still greater significance. Namely, they refer to the "time" when the Buddha finally is going to expound the fundamental law of the essential teaching. In other words, the "time" when all people can eradicate fundamental darkness from their lives - the fundamental source of illusion that even highly advanced bodhisattvas such as Maitreya could not easily overcome - has arrived. Moreover, the expression "at that time" in the "Life Span" chapter points to the time after Shakyamuni's passing. And it is for those living after the Buddha's passing that Maitreya beseeches Shakyamuni to expound his teaching. The "time" has at last arrived when Shakyamuni will reveal the fundamental teaching that will illuminate the lives of all people in the world after his passing. That is the "time" to which these words refer. And that's why the chapter opens with a depiction of the solemn drama of the oneness of mentor and disciple. At that time, the Buddha says, "You must believe and understand the truthful words of the Thus Come One." He repeats this statement three times. "Truthful words" are those that directly express the truth to which the Buddha is enlightened. To put it another way, he says he will explain his enlightenment directly, abandoning all expedient means. Therefore, he urges that they receive this teaching with faith. This is the mentor's cry of the spirit, his wholehearted appeal to his disciples. At that time, his disciples beg him to expound it, saying: "We will believe and accept the Buddha's words." The disciples thus earnestly entreat him three times to reveal his teaching. Then they do so yet again. The Buddha understands that nothing can stand in the way of their earnest desire to know the truth. At that time, the mentor begins to expound the teaching never before known, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." The Disciple Seeks the Mentors Fundamental TeachingMany sutras describe the drama of the disciples entreating the Buddha three times to expound his teaching. Immediately after Shakyamuni attained the Way, while he vacillated over whether he should begin preaching, Brahma (Jpn Bonten) implored him three times to expound the Law. Similarly, in "Expedient Means," he begins to teach the replacement of the three vehicles with the one vehicle only after Shariputra has made three sincere entreaties. Traditionally, three rounds of entreaty indicate that an important teaching is about to be expounded, and point to the Buddha's profound determination that this teaching should be spread. In the case of the "Life Span" chapter, however, it does not end with only three entreaties. The disciples' seeking spirit, like a torrent, truly knows no bounds. In response, the Buddha begins to expound the supreme teaching. The fact that the disciples entreat the Buddha to expound his teaching a fourth time indicates that the teaching of the "Life Span" chapter far exceeds the Buddha's other teachings. At the same time, it also suggests that the disciples' determination was so profound as to move the heart of the mentor. The repetition of the phrase "at that time" to mark the developments in the exhortation and response between the Buddha and his disciples at the outset of "Life Span" also conveys a heightening spiritual unity of mentor and disciple. The "time" of the "Life Span" chapter is the moment when mentor and disciple become one in mind. It is the time of the oneness of mentor and disciple. At that "time," there is a perfect concordance between the mercy of the mentor and the determination of the disciples, the wisdom of the mentor and the earnestness of the disciples, the expectations of the mentor and the growth of the disciples. This "time" of perfect unity of mentor and disciple is the time when a broad path is opened up for the salvation of all human beings throughout the eternal future. Based on this pattern of question and response in the "Life Span" chapter, in the Gosho 'The True Object of Worship" [which is written in a question - and - answer format], it is only after the hypothetical questioner has persisted in asking the same key question four times that Nichiren Daishonin clarifies the nature of the true object of worship for the entire world (cf., MW-1, 77-80). Thus, from the standpoint of the Daishonin's Buddhism, it could be said that in this passage at the opening of the "Life Span" chapter the original Buddha, Nichiren Daishonin, is admonishing his disciples to believe in and accept and to practice the Buddha's "truthful words" Nam-myoho-renge-kyo. When we recite this passage during gongyo each morning and evening, we are in effect vowing to advance kosen-rufu in accord with the spirit of the original Buddha. Every day we pledge to the Daishonin, 'Without fail, I will believe in and spread the teaching of Nichiren Daishonin and help lead all people to enlightenment." A person of seeking spirit, of ardent vows, is a true disciple. Ours is a practice of boundless seeking spirit. We dedicate our lives to our vow to fulfill our missions in this lifetime. The original Buddha solemnly watches over all of our efforts in faith and our actions for kosen-rufu. And he praises us most highly and protects us. Those who live based on boundless seeking spirit and resolute vows never become deadlocked. This is the path of infinite advance. Always together with the Daishonin and always basing ourselves on the Gohonzon, we live out our lives along this path of absolute peace of mind.
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PREDAVANJA PREDSEDNIKA SGI, IKEDEPredavanja predsednika SGI, Ikede, o “Hoben” [17] Svi ljudi su budeNiji butsu go. Sho bo-satsu gyu. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu. Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-go. Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki. U to vreme Buda govoraše bodisatvama i celom velikom skupu: "Dobri ljudi, morate verovati i razumeti reči istine Takodošavšeg". I još jednom reče velikom skupu: "Morate verovati i razumeti reči istine Takodošavšeg". I opet reče velikom skupu: "Morate verovati rečima istine Takodošavšeg i razumeti ih". U to vreme bodisatve i veliki skup, sa Maitrejom kao svojim liderom, sklopiše dlanove i obratiše se Budi govoreći: "Od-Sveta-Poštovani, molimo te, objasni. Verovaćemo Budinim rečima i prihvatićemo ih". U tom maniru govoraše oni tri puta, a zatim rekoše još jednom: "Molimo te, objasni to. Verovaćemo u Budine reči i prihvatićemo ih". U to vreme im se Od-Sveta-Poštovani, videvši da su bodisatve tri puta i više ponovili svoje traženje, obratio govoreći: "Morate pažljivo slušati i čuti o tajni Takodošavšeg i njegovim transcendentalnim moćima (LS16, 224-225).1 O naslovuKakve su asocijacije ili značenja imale reči Mjoho-renge-kjo Njoraj Đurjo-hon, pun naslov na japanskom poglavlja "Življenja", za one koji su, još od drevnih vremena, čitali i recitovali Lotos sutru? Mnogi ljudi ih nesumnjivo čitaju nemarno, nesvesni nekog posebnog njihovog značenja i značaja. S druge strane, nešto više od nekolicine strastveno je angažovano u apstraktnoj debati o značenju naslova ovog poglavlja. A među njima, izuzetno retki pojedinci, kao Tjen Taj iz Kine, tačno su shvatili sadržaj poglavlja "Življenja" i objasnili njegov naslov na osnovu toga. Međutim, u čitavoj istoriji, niko nikada nije čitao naslov poglavlja "Življenja" sa takvom jasnoćom kao Ničiren Dajšonin. Dajšonin kaže: "Naslov ovog poglavlja bavi se jednom važnom stvari, koja se tiče samog Ničirena. To je transmisija opisana u poglavlju 'Natprirodne moći'" (Gošo Zenšu, str. 752). Samo je Dajšonin mogao čitati naslov poglavlja "Življenja" kao "bavljenje jednom važnom stvari koja se tiče samog Ničirena". A ta stvar, kaže on, u bliskom je odnosu sa transmisijom opisanom u "Natprirodnim moćima Takodošavšeg", dvadeset prvom poglavlju Lotos sutre. U poglavlju "Natprirodne moći", Šakjamuni poverava Bodisatvi Nadmoćnih Praksi (jap. Đogjo) i drugim Bodisatvama Zemlje zadatak propagiranja Lotos Sutre posle svoje smrti. A suština ovog učenja poverenog Bodisatvama Zemlje, koji mogu voditi sve ljude u Potonjem Danu ka prosvetljenju, je zakon Nam-mjoho-renge-kjoa - veliki zakon vremena bez početka - implicitan u dubinama poglavlja "Življenja". Ničiren Dajšonin je posedovao Nam-mjoho-renge-kjo u svom vlastitom životu. I kao reinkarnacija Bodisatve Nadmoćnih Praksi, preduzeo je prvi korak širenja Mističnog Zakona za ljude Potonjeg Dana. Eto zašto Dajšonin kaže da se naslov poglavlja "Življenja" "bavi jednom važnom stvari koja se tiče samog Ničirena. Naslov poglavlja "Življenja" takođe označava dobrobiti Nam-mjoho-renge-kjoa. U tom smislu, postoji nekoliko stvari koje bih voleo da spomenem. Reči njoraj đurjo u naslovu poglavlja doslovno znače dokučiti dubinu življenja Takodošavšeg. Dokučiti dubinu Budinih življenja isto je što i premeriti ogromnost dobrobiti koje je Buda akumulirao. To je tako jer što su duža Budina življenja, to je više ljudi koje može voditi sreći i, stoga, dobrobit je od njega veća. U skladu s tim, Tjen Taj kaže da izraz đurjo ("dokučiti dubinu življenja") znači izmeriti i osvetliti dobrobiti. Drugim rečima, to znači ispitati i razjasniti dobrobiti raznih Takodošavših. Prema Tjen Taju, dobrobit Bude posebno se sastoji iz tri Budina tela ili prosvetljena svojstva: Darma telo ili svojstvo Zakona (ta istina za koju je Buda prosvetljen), telo blaženstva ili svojstvo mudrosti (mudrost koju je Buda dostigao) i manifestovano telo ili svojstvo akcije (fizički oblik u kome se Buda pojavljuje u ovom svetu i njegove saosećajne aktivnosti). I on razjašnjava da istinski Buda - koji boravi u ovom svetu večno i poseduje vrlinu ova tri svojstva - jeste Šakjamuni koji je dostigao prosvetljenje u dalekoj prošlosti gohjaku-đintenga. Nasuprot ovome, sa stanovišta Dajšoninovog budizma, osnovni izvor dobrobiti večnog Bude, obdarenog sa tri svojstva, je Nam-mjoho-renge-kjo. Dobrobit Bude koji je dostigao prosvetljenje u dalekoj prošlosti potiče od Nam-mjoho-renge-kjoa. Stoga Dajšonin naznačava da naslov poglavlja "Življenja" treba čitati kao "Življenja Takodošavšeg Nam-mjoho-renge-kjoa" (Gošo Zenšu, str. 752). Predsednik Toda je naznačio: "Dodatak [sanskritske] reči nam potpuno menja značenje 'Takodošavšeg'". Kada čitamo naslov kao "Življenja Takodošavšeg Nam-mjoho-renge-kjoa", to znači premeravati dobrobiti "Takodošavšeg Nam-mjoho-renge-kjoa"; to jest Bude koji je implicitan u dubinama poglavlja. Pošto je Dajšonin lično Takodošavši Nam-mjoho-renge-kjoa, on kaže da se naslov "bavi jednom važnom stvari koja se tiče samog Ničirena". Ovaj Buda implicitan u poglavlju rekao je da je obdaren večno sa tri tela. "Večno obdaren" znači da ih ima izvorno i prirodno. Dajšonin kaže: "'Večno obdaren sa sa tri tela' odnosi se na posvećenika Lotos sutre u Potonjem Danu Zakona. Titula iz poštovanja za nekog ko je večno obdaren sa tri tela je Nam-mjoho-renge-kjo" (Isto delo). On takođe kaže: "'Takodošavši' se odnosi na sva živa bića. Još posebnije, to se odnosi na učenike i svetovne sledbenike Ničirena" (Isto delo). Ako iskrenio recitujemo Nam-mjoho-renge-kjo, tada, kaže on, "u momentu za momentom pojavljivaće se u nama ta tri tela kojima smo večno obdareni" (Isto delo, str. 790). Kako je to čudesno! Svako od nas može manifestovati i ispitati dobrobit Zakona Nam-mjoho-renge-kjoa, implicitnog u poglavlju "Življenja". Sa stanovišta Dajšoninovig budizma, poglavlje "Življenja" ispituje i pohvaljuje neizmernu korist koju mi, koji temeljimo svoje živote na Mističnom Zakonu, imamo. Prema tome, iz te perspektive, naslov poglavlja zrači brilijantno svetlo narodnog budizma. Svakog dana iznova potvrđujemo svoj zavet propagiranja ZakonaPočnimo sada svoje proučavanje poglavlja "Življenja", najosnovnije od svih Budinih učenja. Poglavlje počinje rečima: "U to vreme…" Poglavlje "Pogodna sredstva" takođe počinje na taj način. Ali u "Življenjima" reči nose još veći značaj. Naime, one se odnose na "vreme" kada Buda konačno kreće da izlaže osnovni Zakon suštinskog učenja. Drugim rečima, "vreme" kad svi ljudi mogu iskoreniti iz svojih života osnovnu tamu - temeljni izvor iluzije koji čak ni visoko napredne bodisatve, poput Maitreje, nisu mogle lako prevazići - beše pristiglo. Štaviše, izraz "u to vreme" u poglavlju "Življenja" ukazuje na vreme posle Šakjamunijevog odlaska. I zbog onih koji će živeti posle Budinog odlaska, Maitreja preklinje Šakjamunija da izloži svoje učenje. Naposletku, pristiglo je "vreme" kada će Šakjamuni otkriti osnovno učenje koje će osvetliti živote svih ljudi na svetu posle njegovog odlaska. To je to "vreme" na koje se te reči odnose. I zbog toga poglavlje započinje osikavanjem svečane drame jedinstva mentora i učenika. "U to vreme", Buda kaže: "Morate verovati rečima istine Takodošavšeg i razumeti ih". On ponavlja ovaj stav tri puta. "Reči istine" su one koje direktno izražavaju istinu za koju je Buda prosvetljen. Na drugi način, on kaže da će objasniti prosvetljenje direktno, napuštajući sva pogodna sredstva. Dakle, zauzima se da njegovi učenici prime ovo učenje sa verom. To je mentorov duhovni vapaj, njegov poziv od srca svojim učenicima. U to vreme, njegovi učenici ga mole da ga izloži, govoreći: "Verovaćemo Budinim rečima i prihvatićemo ih". Učenici ga tako iskreno preklinju tri puta da otkrije svoje učenje. Zatim to učine još jedan put. Buda shvata da ništa ne može stati na put njihovoj iskrenoj želji da saznaju tu istinu. U to vreme, mentor počinje da izlaže učenje nikada ranije poznato, govoreći: "Morate slušati pažljivo i čuti tajnu Takodošavšeg i njegove transcendentalne moći". Učenici traže mentorovo osnovno učenjeMnoge sutre opisuju dramu učenika koji preklinju Budu tri puta da izloži svoje učenje. Odmah pošto je Šakjamuni dostigao Put, dok se kolebao da li da započne propovedanje, Brama (jap. Bonten) ga je tri puta preklinjao da izloži Zakon. Slično tome, u "Pogodnim sredstvima", započinje da podučava zamenu triju vozila jednim, tek pošto ga je Šariputra tri puta iskreno zamolio. Tradicionalno, tri serije umoljavanja ukazuju na to da će jedno važno učenje biti izloženo i na Budinu duboku rešenost da to učenje treba širiti. U slučaju poglavlja "Življenja", međutim, to ne svršava samo sa tri umoljavanja. Tragalački duh učenika, kao neka bujica, istinski ne zna za granice. U odzivu, Buda počinje da izlaže vrhovno učenje. Činjenica da učenici četvrti put mole Budu da izloži svoje učenje ukazuje na to da učenje poglavlja "Življenja" daleko nadmašuje druga Budina učenja. Istovremeno, to takođe sugeriše da je odluka učenika bila tako duboka da je pokrenula srce mentora. Ponavljanje fraze "u to vreme" označava razvojno kretanje u podsticanju i odzivu između Bude i njegovih učenika na početku "Življenja" i, takođe, jedno uvećavanje spiritualnog jedinstva mentora i učenika. "Vreme" poglavlja "Življenja" je trenutak kada mentor i učenik postaju jedno u duhu. To je vreme jedinstva mentora i učenika. U to "vreme", postoji potpuna saglasnost između milosti mentora i odluke učenika, mudrosti mentora i iskrenosti učenika, očekivanja mentora i rasta učenika. To "vreme" savršenog jedinstva mentora i učenika je vreme kada je jedna široka staza otvorena za spas svih ljudskih bića tokom večne budućnosti. U Gošou "Pravi predmet poštovanja", [napisanom u obliku pitanja
i odgovora], u poglavlju "Življenja", jedini je put da, posle
hipotetičkog upornog nastojanja na istom ključnom pitanju četiri puta,
Ničiren Dajšonin razjašnjava prirodu pravog predmeta poštovanja za ceo svet
(MW-1, 77-80). Kada recitujemo ovaj odeljak tokom gongja, svakog jutra i svake večeri, zaista se zavetujemo na napredovanje u kozen-rufuu u skladu sa duhom originalnog bude. Svakog dana zavetujemo se Dajšoninu: "Zasigurno, verovaću u učenje Ničirena Dajšonina i širiću ga i pomoći u vođenju svih ljudi prosvetljenju". Neko ko je bezgraničnog tragalačkog duha, vatrenog zaveta, istinski je učenik. Naša praksa je jedna praksa beskrajnog tragalačkog duha. Posvećujemo svoje živote našem zavetu da ispunimo svoju misiju u ovom životu. Originalni buda svečano bdi nad svim našim naporima u veri i našim aktivnostima za kozen-rufu. Upućuje nam najviše pohvale i štiti nas. Oni koji žive utemeljeni u neiscrpnom tragalačkom duhu i odlučnom zavetovanju, nikada se neće naći u zastoju. To je staza beskrajnog napredovanja. Uvek zajedno sa Dajšoninom i uvek se temeljeći na Gohonzonu, mi živimo svoje živote duž ove staze apsolutnog duhovnog mira.
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Ovo je privatni, neoficijelni sajt posvećen budizmu Ničirena Dajšonina. O njemu brine Mića Mijatović. |
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This is a private, unofficial site dedicated to Buddhism of Nichiren Daishonin. Owned & maintained by Mića Mijatović. |
