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Teachings of Nichiren Daishonin - Ongi Kuden -Chapter 2: Expedient Means [Hoben]"The five characters of Myoho Renge Kyo represent the Ninth Consciousness while the Hoben-bon presents the levels from the eighth to the first consciousness. The ninth consciousness is the world of Buddhahood, while the eighth to the first levels are the realm of delusion. Since this chapter is entitled Myoho Renge Kyo Hoben bon, this indicates that delusion and Buddhahood are not two separate things. This means that all of the myriad phenomena and the three thousand realms there are part of the truth of the expedient means of Myoho Renge Kyo." (Gosho Zenshu p. 794)The sutra states, "Shariputra, ever since I attained Buddhahood I have…used countless expedients means to guide living beings and cause them to leave all attachments." (LS p. 24, 3 LS p. 51) The world 'leave' should read 'perceive' which [attachments] are proper. (Gosho Zenshu p. 773) The sutra states, "The wisdom of the Buddha is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratykabuddhas is able to comprehend it." (LS p. 23, 3LS p. 51) '[D]oor to this wisdom' means faith. (Gosho Zenshu p. 715) The sutra states, "The true entity of all phenomena can only be understood and shared between Buddhas." (LS p. 24, 3LS p. 52) That all living things are the Buddha of the True Entity of all Phenomena is a wonderful thing, an unfathomable thing! But persons who slander the Law are at present unaware of this fact. Therefore it is referred to as secret. Even persons who are called great slanderers of the Law will, in time, come to accept and uphold Myoho Renge Kyo. This is the purpose of the Hoben [2nd] chapter of the Lotus Sutra. But in the end, persons who slander the Law and fail to have faith in it are disciples of provisional teachings outside the body of the truth, the teachings represented by the two types of expedient teachings known as 'functional expedients' and 'truth gateway expedients.' Now Nichiren and his disciples who recite Nam Myoho Renge Kyo are observers of the secret and mystic expedient teaching, which is within the body of the truth. (Gosho Zenshu p. 714) The sutra states, "Because the Buddhas, the World Honored Ones, appear in this world for one great reason alone. Shariputra, what does it mean to say that the Buddhas, the World Honored Ones, appear in the world for one great reason alone? The Buddhas, the World Honored ones wish to open the door of Buddha wisdom to all living beings, to allow them to attain purity. That is why they appear in the world." (LS p. 31, 3LS p. 59) The Hokke Mongu states, 'People develop seeking spirit to aspire to the Buddha's advent; that is the inherent cause [for the Buddha's advent]. The Buddha perceives that spirit and responds to it; that is the external cause.' Sensing the capacity of the people the Buddha takes action accordingly. (Gosho Zenshu p. 716) What does Bodhisattva Fukyo's profound respect for people signify? The real meaning of Lord Shakyamuni's appearance in this world lay in his behavior as a human being. People develop the seeking spirit to aspire to the Buddha's advent, that is the inherent cause (for his advent). The Buddha perceives that spirit and responds to it; that is the external cause. To 'open' is another name for faith. (Gosho Zenshu p. 716) Our head represents the character Myo, our throat represents Ho, our chest represents Ren, our stomach represents the character ge and our legs represent the character kyo. One's five-foot body is the five characters of Myoho Renge Kyo themselves. When we reveal our Buddha wisdom, that our whole body represents the five characters of Myoho Renge Kyo, we attain Buddhahood in our present form. (Gosho Zenshu p. 716) The sutra states, "Shariputra, the Thus Come Ones have only a single Buddha vehicle which they employ in order to preach the Law to living beings. They do not have any other vehicle, a second one or a third one." (LS p. 31, 3LS p. 60) [Regarding the Great Vehicle] 'Ichi' [one] represents the life-moment [ichinen] and 'dai' [great] indicates conditions of life [sanzen]. What creates the condition of life are the internal and external causes of reality. 'Ichi' refers to chutai [entity], dai to kutai [potential] and ji to ketai [form]. What is meant by the perfect unity of the three truths? It is that which is called Nam Myoho Renge Kyo. The sutra states, "These Buddhas simply teach and convert bodhisattvas. They do it because they wish to show the Buddha wisdom to living beings." (LS p. 32, 3LS p. 60) The Buddha is in fact the beings of the nine worlds. (Gosho Zenshu p. 717) The sutra states, "The Buddhas appear in the evil ages of the five impurities. These are the so-called impurity of age, impurity of desire, impurity of living beings, impurity of view, and impurity of lifespan." (LS p. 32, 3LS p. 61) The fourth volume of the Hokke Mongu states, 'impurity of age' indicates a time when the other four impurities all increase violently. By an increase in anger, warfare arises. By an increase in greed, famine arises. By an increase in stupidity, pestilence arises. Because these three calamities occur, the people's earthly desires grow all the more intense and their false views thrive and multiply. (Gosho Zenshu p. 718) The sutra states, "When he [the Buddha] had spoken these words, there were some five thousand monks, nuns, laymen and laywomen in the assembly who immediately rose from their seats, bowed to the Buddha, and withdrew. What was the reason for this? These persons had roots of guilt that were deep and manifold, and in addition they were overbearingly arrogant. What they had not attained they supposed they had attained, what they had not understood they supposed they understood. And because they had this failing, they did not remain where they were." (LS p. 30, 3LS p. 59) The Hokke Mongu states, 'Because they conceal their failings, flaunt their virtues' refers to arrogance. 'Incapable of self-reflection' refers to self-importance. (Gosho Zenshu p. 718) These five thousand persons are inherent in the earthly desires and sufferings of the five dwellings, which exist in our lives. When we now encounter the Lotus Sutra, arrogance is opened [to reveal it] as being precisely as Buddhahood. There is no departure in this departing of the five thousand arrogant ones because, in light of the enlightenment of the Lotus Sutra, the five levels of defilement are originally inherent and constantly exist as the fundamental darkness of life. (Gosho Zenshu p. 719-20) The sutra states, "When the voice-hearers and bodhisattvas hear the Law that I preach, as soon as they have heard one verse, they will all without doubt be certain of attaining Buddhahood. In the Buddha land of the ten directions they is only the Law of the one vehicle, there are not two, there are not three." (LS p. 35, 3LS p. 64) The Nam Myoho Renge Kyo that Nichiren now chants will enable all living beings throughout the ten thousand years of Latter Day of the Law to attain Buddhahood. The 'one vehicle' is Nam-myoho-renge-kyo. (Gosho Zenshu p. 720) The sutra states, "Shariputra, you should know that at the start I took a vow, hoping to make all persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled." (LS p. 36, 3LS p. 65) 'I' means Shakyamuni who is the Buddha since time without beginning. He is the teacher of true Buddhism, which are actually we common mortals. The Juryo [16th] chapter says we are Buddhas with the three enlightened properties of life. Nam Myoho Renge Kyo that I, Nichiren now chants will enable all people throughout Latter Day of the Law to attain Buddhahood. Is this not the meaning of this [above] passage? 'Now' because it is the Daimoku that I chanted on April 4th, 1253. Without a doubt, the great beneficial medicine of Myoho will cure the great disease, of ignorance, that afflicts all people. Thinking of this, I feel 'fulfilled.' For common mortals, fulfillment means to attain Buddhahood." (Gosho Zenshu p. 720)
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Ničirena Dajšonina - Onđi Kuden -Poglavlje 2: Korisna Sredstva [Hoben]Pet karaktera Mjoho Renge Kjoa predstavljaju Devetu Svesnost, dok Hoben-pon predstavlja nivoe od osme do prve svesnosti. Deveta svesnost je svet budastva, dok su nivoi od osmog do prvog, područje opsene. Pošto je ovo poglavlje naslovljeno sa Mjoho Renge Kjo Hoben pon, to ukazuje da opsena i budastvo nisu dve odvojene stvari. To znači da su svih mirijadu pojava i tri hiljade područja deo istine korisnih sredstava Mjoho Renge Kjoa." (Gošo Zenšu, strana 794)Sutra tvrdi: "Šariputra, od kada sam dostigao budastvo, koristio... sam bezbrojna korisna sredstva ne bih li vodio živa bića i učinio da napuste sve privrženosti." (LS, strana 24; 3 LS, strana 51) Reč 'napustiti' treba čitati kao 'opaziti' koje [privrženosti] su ispravne. (Gošo Zenšu, strana 773) Sutra tvrdi: "Mudrost Bude je beskonačno dubokoumna i neizmerna. Vrata ove mudrosti teško je razumeti i teško je ući kroz njih. Niko od onih-koji-slušaju-glas ili od pratjekabudâ nije sposoban da to shvati." (LS, strana 23; 3LS, strana 51) '[V]rata ove mudrosti' znači veru. (Gošo Zenšu, strana 715) Sutra tvrdi: "Pravu suštinu svih pojava mogu jedino razumeti, i ovo razumevanje međusobno deliti, Bude." (LS, strana 24; 3LS, strana 52) Izvanredna je stvar, čija se dubina ne može premeriti, da su sva živa bića Buda Prave Suštine svih Pojava! Ali oni koji klevetaju Zakon su u ovom momentu nesvesni ove činjenice. Stoga se ovo pominje kao tajna. Čak i oni koji se nazivaju velikim klevetnicima Zakona će, vremenom, doći do toga da prihvate i podrže Mjoho Renge Kjo. To je svrha Hoben [drugog] poglavlja Lotos Sutre. Ali, na kraju krajeva, oni koji klevetaju Zakon i kojima nedostaje vera u njega su učenici privremenih učenja, koja se nalaze van tela istine, učenja predstavljenih dvema vrstama pogodnih učenja poznatih kao 'funkcionalna sredstva' i 'sredstva pristupa istini'. Sada su Ničiren i njegovi učenici koji recituju Nam Mjoho Renge Kjo posmatrači učenja tajnog i mističnog sredstva, koje se nalazi u samom telu istine. (Gošo Zenšu, strana 714) Sutra tvrdi: "Pošto se Bude, Svetski Uvaženi, pojavljuju u ovom svetu samo iz jednog velikog razloga, Šariputra, šta to znači reći da se Bude, Svetski Uvaženi, pojavljuju u ovom svetu iz samo jednog velikog razloga? Bude, Svetski Uvaženi žele da otvore vrata Budine mudrosti svim živim bićima, da bi im dopustili da dosegnu čistotu. Eto zašto se oni pojavljuju u svetu." (LS, strana 31; 3LS, strana 59) Hokke Mongu tvrdi: 'Ljudi razvijaju tragalački duh da bi stremili dolasku Bude; ovo je unutrašnji uzrok [Budinog dolaska]. Buda opaža ovaj duh i odgovara na njega; ovo je spoljašnji uzrok'. Osećajući sposobnosti tih ljudi, Buda preduzima akciju u skladu s tim. (Gošo Zenšu strana 716) Šta duboko poštovanje prema ljudima Bodisatve Fukja označava? Stvarno značenje pojave Gospodara Šakjamunija u ovom svetu leži u njegovom ponašanju kao jednog ljudskog bića. Ljudi razvijaju tragalački duh da bi stremili dolasku Bude, i to je unutrašnji uzrok (njegovog dolaska). Buda opaža taj duh i odgovara nanjega; to je spoljašnji uzrok. 'Otvoriti' je jedno drugo ime za veru. (Gošo Zenšu, strana 716) Naša glava predstavlja karakter Mjo, naše grlo predstavlja Ho, naše grudi predstavljaju Ren, naš stomak predstavlja karakter ge, a naše noge predstavljaju karakter kjo. Nečije telo visoko pet stopa je samih pet karaktera Mjoho Renge Kjoa. Kada otkrijemo svoju buda mudrost, da celo naše telo predstavlja pet karaktera Mjoho Renge Kjoa, tada dostižemo budastvo u svom sadašnjem obliku. (Gošo Zenšu, strana 716) Sutra tvrdi: "Šariputra, Takodošavši imaju samo jedno jedino Budino vozilo koje koriste da bi propovedali Zakn živim bićima. Nemaju ni jedno drugo vozilo, neko drugo ili treće." (LS, 31; 3LS strana 60) [Što se tiče Velikog Vozila] 'Iči' [jedno] predstavlja životni trenutak [ičinen] a 'dai' [veliki] označava stanja života [sanzen]. Ono što kreira životno stanje su unutrašnji i spoljašnji uzroci stvarnosti. 'Iči' se odnosi na čutai [suštinu], dai na kutai [potencijal], a đi na ketai [oblik, formu]. Šta se misli pod savršenim jedinstvom tri istine? To je ono što se zove Nam Mjoho Renge Kjo. Sutra tvrdi: "Ove Bude jednostavno podučavaju i preobraćuju bodisatve. Oni to čine stoga što žele da pokažu buda mudrost živim bićima." (LS, strana 32; 3LS strana 60) Buda je u stvari biće devet svetova. (Gošo Zenšu, strana 717) Sutra tvrdi: "Bude se pojavljuju tokom loših doba pet nečistoća. To su takozvane nečistoća doba, nečistoća želje, nečistoća živih bića, nežistoća nazora i nečistoća životnog trajanja." (LS, strana 32; 3LS, strana 61) Četrvrti tom Hokke Mongu-a tvrdi: "'Nečistoća doba' označava vreme kada su ostale četiri nečistoće u siloviitom porastu. Sa porastom ljutnje, pojavljuje se ratovanje. Sa porastom pohlepe, pojavljuje se oskudica. Sa porastom gluposti, pojavljuje se pogubnost. Pošto se ove tri propasti zbivaju, zemaljske želje ljudi rastu sve jače i njihovi pogrešni nazori napreduju i umnožavaju se." (Gošo Zenšu, strana 718) Sutra tvrdi: "Kada [Buda] beše izgovorio te reči, nekih pet hiljada kaluđera, kaluđerica, laika i laikinja, koji behu na skupu, smesta ustaše sa svojih sedišta, pokloniše se Budi i povukoše se. Šta beše razlog tome? Ove su ljudi imali izvore krivice koji behu duboki i mnogostruki i uz to behu oholo arogantni. Ono što nisu bili dostigli smatrali su da jesu, ono što nisu bili razumeli mislili su da jesu. I stoga što su imali taj osećaj, nisu ostali gde behu." (LS, strana 30; 3LS, strana 59) Hokke Mongu tvrdi: "'Pošto
prikrivaju svoje nedostatke, razmeću se svojim vrlinama' odnosi se
na aroganciju. 'Nesposobni za samoposmatranje' odnosi se na svojevažnost".
(Gošo Zenšu, strana 718)
Ovih pet hiljada osoba nerazdvojno je prisutno u zemaljskim željama i patnjama pet boravišta, koje postoje u našem životu. Kada se sada sretnemo sa Lotos sutrom arogancija se ukazuje [da otkrije] da postoji baš kao što postoji budastvo. Nema odlaska u tom odlaženju pet hiljada arogantnih stoga jer, u svetlu prosvetljenja Lotos Sutre, pet nivoa uprljanosti su izvorno svojstveni i neprestano postoje kao osnovna tama života. (Gošo Zenšu, strana 719-20) Sutra tvrdi: "Kada oni-koji-slušaju-glas i bodisatve čuju zakon koji propovedam, čim budu čuli jedan stih svi oni biće bez sumnje sigurni u dostizanje budastva. U Budinoj zemlji deset pravaca oni su samo Zakon jednog vozila, nema ih dva, nema ih tri." (LS, strana 35; 3LS, strana 64) Nam Mjoho Renge Kjo koji Ničiren sada recituje osposobiće sva živa bića tokom deset hiljada godina Potonjeg Dana Zakona da dostignu budastvo. 'Jedno vozilo' je Nam Mjoho Renge Kjo. (Gošo Zenšu, strana 720) Sutra tvrdi: "Šariputra, treba da znaš da sam se na početku zavetovao, u nadi da učinim sve jednake sebi, bez ikakve razlike među nama, i da je ono čemu sam se odavno nadao sada izvršeno." (LS, strana 36; 3LS, strana 65) "'Ja' znači Šakjamuni koji je Buda još od vremena bez početka. On je učitelj istinskog budizma, koji smo zapravo mi, obični smrtnici. Đurjo [šesnaesto] poglavlje kaže da smo bude sa tri prosvetljena svojstva života. Nam Mjoho Renge Kjo koji ja, Ničiren, sada recitujem, osbosobiće ljude tokom Potonjeg Dana Zakona da dostignu budastvo. Zar to nije značenje ovog [gore] odeljka? 'Sada', jer to je Dajmoku koji sam recitovao 4. aprila, 1253. Bez sumnje, veliki blagotvoran lek Mjohoa će isceliti veliku bolest, bolest neznanja, od koje svi ljudi boluju. Razmišljanje o tome, osećam 'izvršenim'. Za obične smrtnike, izvršenje znači dostići budastvo". (Gošo Zenšu, strana 720)
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