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Curing Karmic Disease

I see from your letter that you have been stricken with a painful affliction. Knowing you are in agony grieves me, but, on the other hand, it is cause for delight. The Vimalakirti Sutra states, ‘At that time the wealthy Vimalakirti1 though to himself, ‘I am ill, lying on my bed, [yet why does the World-Honored One, man of great compassion, not take pity on me?] ... At that time the Buddha said to Monjushiri, ‘Go visit Vimalakirti and inquire after his illness.’’ The Nirvana Sutra says, "At that time, the Thus Come One ... assumed the appearance of one who is ill in body, and lay on his right side like a sick man.’ The Lotus Sutra states, ‘[The Thus Come One is well and happy,] with few ills and few worries.’2 The eight volume of the Maka shikan states, ‘Vimalakirti lay in his sickbed in Vaishali3 and utilized his illness to expound his teachings . . . The Thus Come One used his death to teach the eternity [of life] and clarified the power [of Buddhism] through sickness. It also says, ‘There are six causes of illness: (1) disharmony of the four elements;4 (2) improper eating or drinking; (3) inappropriate practice of seated meditation; (4) attack by demons; (5) the work of devils; and (6) the effects of karma."

The Nirvana Sutra reads, "There are three types of people whose illness is extremely difficult to cure. The first are those who slander the great vehicle; the second, those who commit the five cardinal sins; and the third, icchantikas or persons of incorrigible disbelief. These three categories of illness are the gravest in the world."

It also states, "One who creates evil karma in this life . . . will surely suffer [its retribution] in hell.... By making offerings to the three treasures, one can avoid falling into hell after death, but will instead suffer the retribution in this life in the form of the afflictions of the head, eye or back." The Maka shikan states, "Even if one has committed grave offenses . . . their retribution can be lessened in this life. Thus, illness occurs when evil karma is about to be dissipated." In his Daichido ron, Bodhisattva Nagarjuna says, "Question: [...Answer:] If that is so, then none of sutras from the Kegon to the Hannya haramitsu is a secret teaching, but the Lotus Sutra is secret.... [The Lotus Sutra is] like a great physician who changes poison into medicine." T’ien-t’ai explained the quotation further, saying, "This can be likened to a skilled physician who changes poison into medicine.... That persons of the two vehicles were given the prophecy of their enlightenment in this sutra means that it [the sutra] changes poison into medicine. This is what the Daichido ron means when it says, ‘The various sutras are not secret teachings; only the Lotus Sutra is secret.’ " The Maka shikan says, "The Lotus Sutra can cure them [illnesses], which is why it is called myo or wonderful." Miao-lo says, "Because it can cure that which is thought to be incurable, it is called myo or wonderful."5

The Nirvana Sutra states, "King Ajatashatru of Rajagriha was wicked by nature . . . He killed his father, and thereafter, in a fit of remorse, he developed a high fever...

Because of the fever from remorse, boils broke out over his entire body. They were foul and evil-smelling, repelling all who came near. At that time his mother Vaidehi, tried to help by applying various medicines, but this only made the boils worse; there appeared to be no hope of recovery. The king said to his mother, ‘These boils have a spiritual cause and do not arise from a disharmony of the four elements. Even if people say that there is a physician who can cure them, that could not possibly be...’ Then the World-Honored One, the compassionate and merciful teacher, entered into a ‘moon-loving’6 meditation for the king’s sake. While he dwelled in the meditation, a brilliant ray of light shone forth from the Buddha. This ray of clear coolness fell upon the body of the king, and in that instant the boils were healed."

The seventh volume of the Lotus Sutra, the sutra of the great wisdom of equality, says, "Because this sutra provides good medicine for the ills of the people of Jambudvipa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither old age nor death." 

In light of the above quotations, it would seem that your illness cannot have originated anywhere outside the six causes of disease. I will set aside the first five causes for the moment. Illnesses of the sixth, which result from karma, are the most difficult to cure. They vary in severity and one cannot make any fixed pronouncements, but we know that the gravest illnesses result from the karma created by slandering the Lotus Sutra. Even Shen Nung, Huang Ti,7 Hua T’o8 and Pien Ch’ueh9 threw up their hands, and Jisui, Rusui,10 Jivaka11 and Vimalakirti likewise kept silent. Such illnesses can only be cured by the good medicine of Shakyamuni Buddha’s Lotus Sutra, as that sutra itself explains.

The Nirvana Sutra, referring to the Lotus Sutra, states, "Even the offense of slandering this correct teaching [will be eradicated] if one repents and professes faith in the correct teaching.... No teaching other than this correct teaching can save or protect one. For this reason one should take faith in the correct teaching." The Great Teacher Ching-hsi says, "The Nirvana Sutra is itself pointing to the Lotus Sutra and saying that it is the ultimate."12 He further says, "[Even if one reviles the correct teaching and falls into the evil paths, one can create causes for eventual attainment of the benefit.] It is like the case of a person who falls to the ground, but who then pushes himself up from the ground to rise to his feet again. Therefore, even though one may slander the correct teaching, one will eventually be saved from the evil paths."13

Bodhisattva Vasubandhu was originally a scholar of Hinayana Buddhism. In an effort to prevent Mahayana Buddhism from spreading throughout the five regions of India, he wrote five hundred treatises on Hinayana doctrines. He awoke to the error of his views, however, when he talked with Bodhisattva Asanga.14 Vasubandhu told Asanga that he wanted to cut out his tongue in order to eradicate the error of his former preaching. Asanga restrained him, saying, "Instead, use your tongue to praise Mahayana teachings." Then Vasubandhu immediately wrote five hundred treatises on Mahayana doctrines in order to refute Hinayana doctrines. He also vowed that he would never preach another word of Hinayana teachings for the rest of his life. In this way he eradicated his past offense and was later reborn in the heaven where Bodhisattva Miroku dwells.15

Bodhisattva Ashvaghosha, a native of eastern India, was thirteenth among the successors of the Buddha’s teachings.16 At one time Ashvaghosha had been a leader of Brahmanism. However, when he debated with the Buddhist monk Punyayashas17 over the validity of their respective teachings, he quickly realized the superiority of Buddhist teachings. Ashvaghosha was prepared to behead himself in order to pay for his past offense, saying, "I have been my own worst enemy, leading myself to hell." But Punyayashas admonished him, saying, "Do not behead yourself! Instead, use your brains and your mouth to praise Mahayana teachings." Ashvaghosha soon thereafter wrote the Daijo kishin ron or "Awakening of Faith in the Mahayana," in which he refuted all Brahman teachings as well as Hinayana teachings. This marked the beginning of the spread of Mahayana Buddhism in India.

The Great Teacher Chi-tsang18 of Chia-hsiang-ssu temple was among the most outstanding scholars in China. He was the founder of the Sanron school, and lived in Hui in Wu. Believing that none could equal him in knowledge, he raised the banner of his pride to the highest place. He challenged the Great Teacher T’ien-t’ai to discuss the meaning of the passage which states: "Among the sutras I have preached, now preach, and will preach, [this Lotus Sutra is the most difficult to believe and the most difficult to understand]." In the debate, Chi-tsang was soundly defeated, and thereupon renounced his misguided beliefs. In order to expiate his serious offense of the slander of the correct teaching and those who upheld it, he gathered more than one hundred eminent scholars and begged the Great Teacher T’ien-t’ai Chih-che to lecture to them. Chi-tsang used his body as a bridge for the Great Teacher T’ien-t’ai to climb onto [the preaching platform], supporting T’ien-t’ai’s feet with his head.19 Moreover, he served T’ien-t’ai for seven years, cutting firewood and drawing water for him. He ceased giving lectures of his own, dispersed his followers and, in order to purge himself of his great conceit, refrained from reciting the Lotus Sutra.20 After the Great Teacher T’ien-t’ai’s death, Chi-tsang had an audience with the emperor of the Sui dynasty to pay his respects. As he was leaving, he clutched His Majesty’s knees and tearfully bade him farewell. Sometime later Chi-tsang looked into an old mirror and, seeing his reflection, condemned himself for his past errors. All these many acts of penitence were done to eradicate his evil karma.

The Lotus, the wonderful sutra of the single vehicle, is the golden words of the three groups of Buddhas.21 Likened to a bright jewel, it ranks highest among all the sutras which "I have preached, now preach, and will preach." There are passages in the Lotus Sutra which say, "Among the sutras, it [the Lotus Sutra] holds the highest place," and "[. . . among those sutras] the Lotus is the foremost!’’ The Great Teacher Dengyo says that [the Hokke (Lotus) sect is] the very one founded by Shakyamuni Buddha himself.22

I have made a thorough study of the various Shingon sutras such as the Dainichi, Kongocho and Soshitsuji, but have found nothing written in them to compare with the above passages of the Lotus Sutra. The claim [that these sutras are superior to the Lotus Sutra] appears to be no more than the prejudiced view held by Shan-wu-wei, Chin-kang-chih, Pu-k’ung, Kobo, Jikaku and Chisho. Now, more than ever, we realize that it is the real intent of the Buddhas Shakyamuni and Dainichi to place the Lotus Sutra above all other sutras. When the three great teachers Kobo, Jikaku and Chisho, the founders of the Shingon teachings in Japan, went to China during the T’ang dynasty, they inherited from Hui-kuo23 and Fa-ch’uan24 the deceptions and delusions originally held by the three Tripitaka masters Shan-wu-wei, Chin-kang-chih and Pu-k’ung. Returning to Japan, they propagated the Lotus Sutra and the Shingon teachings in such a way as to make it seem that the dim light of fireflies -- the Shingon mandalas of the two realms25 -- outshone the brilliant moon of the Lotus Sutra, the supreme vehicle which surpasses all other sutras of the past, present and future. Not only that, they slandered the Lotus Sutra, saying that it was a work of "childish theory" and belonged to "the region of darkness." However, these comments were like a dagger turned against those who made them. It is not the Lotus Sutra but the Dainichi Sutra that is filled with childish theory and is in the region of darkness. The founders of the Shingon teachings were warped, to begin with. So how could their disciples and followers be upright! Contamination at the source of a river will pollute its entire length. Because of this, the Land of the Sun has had a long, dark night and the Sun Tree is now about to be blighted by an alien frost. 

Although you were not in the mainstream of Shingon, you were still a retainer of a patron of that teaching. You lived for many years in a house whose family was dedicated to an erroneous doctrine, and month after month your mind was infected by the teachers of error. Though huge mountains may crumble and the great seas dry up, this offense of yours will not easily pass away. However, because of the influence of past karmic bonds and the mercy that the Buddha bestows on you in this lifetime, you have met me, a priest of humble learning, although you least expected it, and have determined to reform your ways. Therefore you will be spared worse suffering in the future, though at the moment your offense has brought on these boils from which you suffer.

King Ajatashatru suffered from severe boils because he committed the five cardinal sins and slandered the correct teaching. But his boils disappeared instantly when the light produced by the Buddha’s "moon-loving" meditation illuminated his body. And, though it had been predicted that the king had only twenty-one days left to live, his life span was extended forty years. In deep appreciation, he earnestly requested one thousand arhats to record the golden words of the Buddha’s lifetime,26 thus spreading the Buddha’s teachings into the ages of the Former, Middle and Latter Days of the Law.

Your boils have resulted from only one offense -- slandering the correct teaching. The beneficent power of the Mystic Law you now embrace is superior to that of the "moon-loving" meditation. There is no reason why your boils cannot be healed and your life span extended. If these words of mine do not prove to be true, you should shout, "The Buddha, the eye of the entire world, is a great liar, and the Lotus, the wonderful sutra of the single vehicle, is a scripture full of untrue flourishes! The World-Honored One should give me proof if he cares about his good name! All the sages and worthies should come to protect me if they do not want to be untrue to their vows!"

A letter cannot convey all that one would like to say, and words cannot fully express what is in the heart. The rest will have to wait until the next time we meet.

With my deep respect,
The third day of the eleventh month

Reply to Ota Nyudo 
Gosho background information

Translated into Serbian by Mića Mijatović 09/16/2001 in Belgrade
Source: Major Writings of Nichiren Daishonin, Vol. 2 


Lečenje karmičke bolesti

Vidim iz tvog pisma da si bio pogođen bolnom tugom. Žalosti me da znam da si u agoniji, ali, s druge strane, to je uzrok iz koga može nastati očaranost i radost. Vimalakirti sutra tvrdi: "Tada bogati Vimalakirti1 pomisli u sebi: 'Bolestan sam, ležim u krevetu [pa ipak zašto se Svetski Uvaženi, čovek velikog saosećanja, ne sažali na mene?]...' Tada Buda reče Monđušriju: 'Idi da posetiš Vimalakirtija i ispitaj kakva je to njegova bolest.'" Nirvana sutra kaže: "Tada, Takodošavši... uze oblik telesno bolesnog, i leže s njegove desne strane kao neki bolesnik." Lotus sutra tvrdi: "[Takodošavši je dobro i srećan je,] sa svega nekoliko bolesti i želja".2 Osmi tom Make šikan tvrdi: "Vimalakirti leži u svom bolesničkom krevetu u Vaišaliju3 i koristi svoju bolest da izloži učenja... Takodošavši je koristio svoju smrt da podučava večnosti [života] i razjasni moć [budizma] kroz bolest." Takođe kaže: "Postoji šest uzroka bolesti: (1) disharmonija pet elemenata;4 (2) neprikladno jedenje i pijenje; (3) nepodesna praksa sedeće meditacije; (4) napad demona; (5) delo đavolâ; i (6) efekti, posledice, karme."

U Nirvana sutri čitamo: "Postoji tri tipa ljudi čije je bolesti izuzetno teško lečiti. Prvi tip je onih koji klevetaju veliko vozilo; drugi, onih koji su počinili pet kardinalnih grehova; i treći, ičantikâ ili onih nepopravljivog nepoverenja. Ove tri kategorije bolesti su najteže na svetu."

Takođe tvrdi: "Onaj ko stvara lošu karmu u ovom životu... sigurno će patiti [od njenih retribucija] u paklu... Nudeći ponude [za] tri blaga, može izbeći pad u pakao posle smrti, ali će umesto toga patiti od retribucija u ovom životu u obliku bolova u glavi, oku ili leđima." Maka šikan tvrdi: "Čak i ako je neko počinio teške prekršaje... njihova retribucija može biti umanjena u ovom životu. Tako, bolest se pojavljuje kad je loša karma na putu da iščezne." U svom Daičido ronu, Bodisatva Nagarđuna kaže: "Pitanje: [Odgovor:] Ako je tako, onda nijedna sutra od Kegon do Hanja haramitsu nije tajno učenje, ali Lotos sutra je tajna... [Lotos sutra je] kao veliki lekar koji transformiše otrov u lek." Tjen-taj je objasnio ovaj navod dalje, govoreći: "To se može uporediti sa veštim lekarem koji transformiše otrov u lek... To da je sledbenicima dvaju vozila proreknuto njihovo prosvetljenje u ovoj sutri, znači da ona [sutra] transformiše otrov u lek. To je značenje onoga što Daičido ron kaže: 'Razne druge sutre nisu tajna učenja; jedino je Lotos sutra tajna.'" Maka šikan kaže: "Lotos sutra ih [bolesti] može izlečiti, i to je razlog zašto se zove mjo ili čudesna." Miao-lo kaže: "Stoga što može izlečiti ono za šta se misli da je neizlečivo, zove se mjo ili čudesno."5

Nirvana sutra tvrdi: "Kralj Rađagrihe, Ađatašatru, beše rđav po prirodi... Ubio je svog oca, a zatim, u napadu griže savesti, pao je u jaku groznicu...

Usled groznice zbog griže savesti, čirevi su izbili celim njegovim telom. Behu gadni i loše mirisahu, odbijajući svakoga ko bliže priđe. Tada njegova majka Vaidehi, pokuša da pomogne raznim lekovima, ali  to samo učini čireve još gorim; izgledalo je da nema nade oporavku. Kralj reče svojoj majci: 'Ovi čirevi imaju spiritualni uzrok i ne dolaze usled disharmonije pet elemenata. Čak i ako kažu da postoji lekar koji ih može izlečiti, to ne bi moglo biti moguće...' Tada Svetski Uvaženi, saosećajni i milosrdni učitelj, uđe u meditaciju 'mesečeve ljubavi',6 za kraljevo dobro. Dok je boravio u meditaciji, jedan blistavi zrak svetla sinu iz iz Bude. Ovaj zrak čiste svežine spusti se na kraljevo telo i u tom trenutku čirevi behu isceljeni."

Sedmi tom Lotos sutre, sutre velike mudrosti jednakosti, kaže: "Stoga ova sutra pruža dobar lek za bolesti naroda Đambudvipe. Ako je onaj ko ima neku bolest u stanju da čuje ovu sutru, onda će njegova bolest biti zbrisana i taj neće znati ni za starost ni za smrt."

U svetlu gornjih navoda, izgledalo bi da tvoja bolest ne može poticati niotkud drugde osim iz nekog od šest uzroka bolesti. Ostaviću po strani prvih pet uzroka u ovom trenutku. Bolesti šestog uzroka, koje nastaju kao posledica karme, najteže je izlečiti. Razlikuju se po težini i niko ne može nešto sigurno izjaviti s tim u vezi, ali znamo da najteže bolesti proizlaze iz karme stvorene klevetanjem Lotos sutre. Čak i Šen Nung, Huang Ti,7 Hua To8 i Pien Čueh9 digoše ruke, a Đisui, Rusui,10 Đivaka11 i Vimalakirti takođe ostaše u muku. Takvu bolest može izlečiti samo dobar lek Lotos sutre Šakjamuni Bude, kao što sama ta sutra objašnjava.

Nirvana sutra, upućujući na Lotos sutru, tvrdi: "Čak i napad klevetanjem ovog ispravnog učenja [biće iskorenjen] ako se žali i iskaže vera u ispravno učenje... Nijedno učenje osim ovog ispravnog učenja ne može nikoga da sačuva ili ga zaštiti. Iz tog razloga treba verovati u ovo ispravno učenje." Veliki Učitelj Čing-hsi kaže: "Nirvana sutra sama ukazuje na Lotos sutru i kaže da je ona vrhunska."12 On dalje kaže: "[Čak i ako neko] širi loše informacije o ispravnom učenju i pada na zle staze, može stvoriti uzroke za konačno dostizanje dobrobiti.] Ovo je kao slučaj sa onim ko pada na zemlju, ali se zatim opet podiže na noge. Stoga, čak i ako neko može klevetati ispravno učenje, biće najzad spašen zlih staza."13

Bodisatva Vasubandu je u početku bio sledbenik hinajana budizma. U pokušaju da spreči širenje mahajana budizma preko pet indijskih područja, napisao je pet stotina rasprava o hinajana doktrinama. Postao je svestan pogrešnosti svog nazora, međutim, kada je razgovarao sa Bodisatvom Asangom.14 Vasubandu je rekao Asangi da je hteo da iščupa svoj jezik ne bi li iskorenio grešku svojih ranijih propovedi. Asanga ga je sprečio, govoreći: "Umesto toga, koristi svoj jezik da veličaš mahajana učenja". Tada je Vasubandu odmah napisao pet stotina rasprava o mahajana doktrinama sa ciljem da odbaci hinajana doktrine. Takođe se zavetovao da nikada neće više propovedati ni jednu reč hinajana budizma do kraja života. Tako je iskorenio svoju nekadašnje vređanje i beše ponovo rođen na nebesima gde prebiva Bodisatva Miroku.15

Bodisatva Ašvagoša, poreklom iz istočne Indije, beše trinaesti među nastavljačima Budinih učnja.16 Jednom je Ašvagoša bio i bramanistički lider. Međutim, dok je raspravljao sa budističkim kaluđerom Punjajašasom17 u vezi sa valjanošću njihovih učenja, naglo je shvatio superiornost budističkih učenja. Ašvagoša beše spreman da sebi odseče glavu da bi platio svoj nekadašnji prestup, govoreći: "Bio sam svoj vlastiti najgori neprijatelj, vodivši sebe u pakao". Ali ga je Punjajašas ukorio govoreći mu: "Ne obezglavljuj se! Umesto toga, iskoristi svoj mozak i svoja usta da veličaš mahajana ućenja". Ašvagoša je ubrzo potom napisao Daiđo kišin ron ili "Buđenje vere u mahajanu", gde je odbacio sva brahmanska učenja kao i hinajana učenja. Ovo je obeležilo poćetak širenja mahajana budizma u Indiji.

Veliki Učitelj Či-Tsang 18 iz Čia-hsiang-su hrama beše jedan od viđenih učenih ljudi Kine. Bio je osnivač Sanron škole i živeo je u Huiu, u Vuu. Verujući da mu niko ne bi mogao biti ravan u znanju, podigao je barjak svog ponosa na najvišem mestu. Izazvao je Velikog Učitelja Tjen-taja da razmotre značenje pasusa koji tvrdi: "Među svim sutrama koje sam propovedao, propovedam i koje ću propovedati, [ova Lotos sutra je najteža za razumevanje i u nju je najteže verovati]". U raspravi je Či-tsang valjano poražen i odmah se zatim odrekao svojih zlouputnih uverenja. Da bi okajao svoj ozbiljan prekršaj klevetanja ispravnog učenja i onih koji su ovo učenje podržavali, okupio je preko stotinu eminentnih naučnika i zamolio Velikog Ućitelja Tjen-taja Čih-čea da im održi predavanje. Či-tsang je upotrebio svoje telo kao most da se Veliki Ućitelj Tjen-taj uspne na propovedaonicu, podupirući Tjen-tajeva stopala svojom glavom.19 Štaviše, služio je Tjen-taja sedam godina, sekući mu drva za ogrev i noseći mu vodu. Sâm je prestao da održava predavanja, raspustivši svoje učenike i, da bi se očistio od svoje velike uobraženosti, uzdržavao se od recitovanja Lotos sutre.20 Nakon što je Veliki Učitelj Tjen-taj umro, Čin-tsang je imao službeni prijem sa carem Sui dinastije, da mu oda poštovanje. Kada je odlazio, zgrabio je kolena Njegovog Veličanstva i u suzama se oprostio. Jednom je kasnije Či-tsang pogledau u neko stasro ogledalo i, videvši svoj odraz, ukorio sam sebe zbog svojih prošlih grešaka. Sva ta mnoga dela kajanja učinjena su da iskorene njegovu lošu karmu.

Lotos, čudesna sutra jednog vozila, predstavlja zlatne reči tri grupe budâ.21 Poređena sa blistavim draguljem, najvišeg je ranga među svim sutrama koje "sam propovedao, propovedam, i koje ću propovedati".Ima odeljaka u Lotos sutri koji kažu: "Među sutrama, ona [Lotos sutra] zauzima najviše mesto", i "[među tim sutrama] Lotos sutra je glavna!" Veliki Učitelj Dengjo kaže da [Hoke (Lotos) sekta je] jedina osnovana od strane samog Šakjamuni Bude.22

Temeljito sam proučio razne Šingon sutre kao što su Dainiči, Kongočo i Sošitsuđi sutra, ali nisam našao ništa napisano u njima što bi se moglo uporediti sa gornjim odlomcima iz Lotos sutre. Tvrdnja [da su ove sutre superiornije Lotos sutri] se pokazuje kao ništa više do predrasudno posmatranje Šan-vu-veija, Čin-kang-chija, Koboa, Đikakua i Čišoa. Sada, više nego ikada, shvatamo da je stvarna namera Budâ Šakjamunija i Dainičija da postave Lotos sutru iznad svih drugih sutri. Kada su trojica velikih učitelja, Kobo, Đikaku i Čišo, osnivači Šingon učenja u Japanu, otišli u Kinu, tokom Tang dinastije, nasledili su od Hui-kuoa23 i Fa-čuana24 obmane i zablude izvorno održavane od strrane Tripitaka majstorâ Šan-vu-veija, Čin-kang-čiha i Pu-kunga. Vrativši se u Japan, oni su propagirali Lotos sutru i Šingon učenja na takav jedan način da su učinili da izgleda da je bledo svetlo svitaca - Šingon mandale dvaju područja25 - zasenilo blistavi mesec Lotos sutre, vrhovno vozilo koje prevazilazi sve druge sutre prošlosti, sadašnjosti i budućnosti. Ne samo to, klevetali su Lotos sutru, govoreći da je to bilo delo "detinjste teorije" i da je pripadala "oblast tame". Ipak, ovi komentari behu nalik bodežu okrenutom protiv onoga ko ga je potegao. Nije Lotos sutra ta, već je Dainiči sutra ona koja je ispunjena detinjastom teorijom i koja je u oblasti tame. Osnivači Šingon učenja behu izopačeni, od samog početka. Prema tome kako bi njihovi učenici i sledbenici mogli čestiti! Zagađenje na izvoru reke će zagaditi ceo njen tok. Usled toga, Zemlja Sunca je bila imala jednu dugu, tamnu noć i Drvo Sunca je sada na putu da bude prekriveno biljnim vašima tuđinskog mraza.

Mada ti nisi bio u glavnoj struji Šingona, bio si ipak zadržao pokroviteljstvo tog učenja. Živeo si mnogo godina u kući čija je porodica bila posvećena pogrešnoj doktrini i mesec za mesecom tvoj um je bio zaražen učiteljima neispravnosti. Mada se ogromne planine mogu zdrobiti i vrlika mora isušiti, ovaj tvoj prekršaj neće olako nestati. Ipak, usled uticaja prošlih karmičkih veza i milosti kojom te Buda darovao u ovom životu, sreo si mene, sveštenika skromnog znanja, mada si to najmanje očekivao, i odlučio si da preinačiš svoje običaje. Stoga ćeš uštedeti sebi goru patnju u buduće, mada ti je tvoj prekršaj u ovom trenutku doneo te čireve od kojih patiš.

Kralj Ađatašatru je patio od žestokih čireva jer je počinio pet kardinačnih grehova i klevetao ispravno učenje. Ali njegovi su čirevi trenutno iščezli kada je svetlost stvorena Budinom meditacijom "mesečeve ljubavi" osvetlila njegovo telo. I mada je bilo predskazano da kralj ima još samo dvadeset jedan dan da živi, njegov se život produžio za još četrdeset godina. U dubokoj zahvalnosti, on je iskreno zatražio da hiljadu arhata zabeleže zlatne reči Budinog života,26 šireći tako Budina učenja u doba Ranijih, Srednjih i Potonjih Dana Zakona.

Tvoji su čirevi nastali usled samo jednog prekršaja - klevetanja ispravnog učenja. Dobronosna moć Mističnog Zakona koju sada prihvataš je nadmoćnija od one meditacije "mesečeve ljubavi". Nema razloga iz kog tvoji čirevi ne bi mogli biti izlečeni, a tvoj život produžen. Ako se ne pokaže da su ove moje reči istinite, trebalo bi da uzvikneš: "Buda, oko celog sveta, je veliki lažov, a Lotos, čudesna sutra jednog vozila, je spis pun neistinitog razmetanja! Svetski Uvaženi treba da mi pruži dokaz, ukoliko vodi računa o svom dobrom imenu! Svi mudraci i zaslužni treba da dođu i da me zaštite, ukoliko ne žele da budu neverni svom zavetu.

Pismo ne može da prenese sve ono što bi se htelo reći, a reči ne mogu potpuno izraziti ono što je u srcu. Ostatak će da morati da sačeka do sledećeg puta kada se sretnemo.

Uz moje duboko poštovanje,

Treći dan dvanaestog meseca

Odgovor Ota Njudou
Podaci o poreklu gošoa

Preveo Mića Mijatović 16. 09. 2001. u Beogradu
Izvor: Major Writings of Nichiren Daishonin; Tom. 2
  1. Vimalakirti: See p. 89, footnote 63./Vimalakirti: vidi str. 89, napomenu 63.
  2. Lotus Sutra, chap. 15. This is the answer to a question addressed to Shakyamuni Buddha by the Bodhisattvas of the Earth: "Is the World-Honored One in comfort, with few ailments and few troubles?"/Lotos sutra, poglavlje 15. Ovo je odgovor na pitanje upućeno Šakjamuni Budi od strane Bodisatvi Zemlje: "Da li se Svetski Uvaženi oseća ugodno uz nekoliko bolesti i nekoliko problema?"
  3. Vaishali: One of the sixteen major countries in ancient India. The Licchavi tribe, to which Vimalakirti belonged, lived here. Vaishali was also one of the VajJi Allied Nations. Shakyamuni Buddha often visited Vaishah to preach Buddhism. After the Buddha's passing, the second assembly for compiling the Buddha's teachings was held there./Vaišali: Jedna od šesnaest velikih zemalja u staroj Indiji. Ličavi pleme, kome je Vimalakirti pripadao, je živelo ovde. Vaišali je bio takođe i jedan od savezničkih naroda. Čakjamuni Buda je često posećivao Vaiše da im propoveda budizam. Posle Budine smrti, druga skupština, čiji je cilj bio sakupljanje Budinih učenja, održana je tamo.
  4. Four elements: See p. 191, footnote 113./Četiri elementa: vidi str. 191, napomenu 113.
  5. Guketsu, vol. 6./Guketsu, tom 6.
  6. Moon-loving meditation: Here the boundless compassion of the Buddha is compared to the moonlight which releases one from uneasiness and brings him peace of mind./Meditacija mesečeve ljubavi: ovde je bezgranično Budino saosećanje upoređeno sa mesečinom koja oslobađa od teškoća i ograničenja i donosi mir uma.
  7. Shen Nung and Huang Ti: Two of the Three Rulers, legendary ideal rulers of ancient China who were skilled in medical matters./Šen Nung i Huang Ti: Dva od Tri Vladara, legendarni idealni vladari stare Kine, koji behu vešti u stvarima medicine.
  8. Hua To: A physician of the Later Han, said to have been especially skilled in surgical operations. When acupuncture and medicine proved ineffectual, he performed surgery under anesthesia. He invented a system of physical exercise which he himself practiced. As a result, he is said to have been still vigorous even at the age of one hundred./Lekar iz perioda Kasnije Han dinastije za koga se kaže da je bio naročito vešt u hirurgiji. Kada bi se akupunktura i medicina pokazale neuspešnim, izvodio je hirurške intervencije pod anestezijom. Izumeo je sistem fizičkih vežbi koje je i sam praktikovao. Kao rezultat, kažu da je bio još uvek bodar čak i kada je imao sto godina.
  9. Pien Ch'fleh: A physician of the Spring and Autumn period (722-481 B.c.) in China. In his boyhood he learned medical arts and is said to have been skilled in treating almost all kinds of diseases./Pien Č'fle: Lekar Prolećnog i Jesenjeg perioda (722-481 s.e) u Kini. Učio je umetnost medicine u svom dečaštvu i kažu da je bio vešt u tretmanu skoro svih vrsta bolesti.
  10. Jisui and Rusui: A father and son, both excellent physicians, who are described in the Konkomya Sutra. According to that sutra, they lived countless aeons ago. At one time, an epidemic broke out and spread through their country. Jisui was too old to perform medical treatment, but Rusui mastered his medical art and, in his father's place, saved the people from the epidemic./Đisui i Rusui: Otac i sin, obojica izvrsni lekari, opisani u Konkomja sutri. Prema toj sutri, živeli su pre bezbroj eona. Jednom, izbila je neka epidemija i raširila se celom njihovom zemljom. Đisui je bio previše star da se bavi medicinskim tretmanima, ali je Rusui ovladao njegovom medicinskom umetnošću i, umesto svog oca, spasao je narod od epidemije.
  11. Jivaka: An Indian physician in Shakyamuni's time. Immediately after birth he is said to have seized hold of the acupuncture needle and medicine bag. He had devout faith in Buddhism and also served as a minister to King Ajatashatru./Đivaka: indijski lekar iz Šakjamunijevog doba. Odmah nakon rođenja kažu da je spopao i zgrabio iglu za akupunkturu i medicinsku torbu. Pobožno je verovao u budizam i takođe je služio kao ministar kralju Ađatašatruu.
  12. Hokke Mongu Ki./Hoke Mongu Ki.
  13. Ibid./Isto.
  14. Asanga: Elder brother of Vasubandhu. According to tradition, Vasubandhu heard that his elder brother was ill and went to visit him. Asanga explained that he had become ill with grief thinking of the suffering his younger brother would incur from slandering Mahayana, and persuaded him to renounce his faith in Hinayana. See also p. 106, footnote 95.Asanga: stariji brat Vasubandua. Prema tradiciji Vasubandu je čuo kako je njegov stariji brat bolestan i otišao je da ga poseti. Asanga je objasnio da se ovaj razboleo od teškog razmišljanja o patnji kojem se njegov mlaži brat izložio klevetajući mahajanu, i ubedio ga da se odrekne svoje vere u hinajanu. Vidi takođe str. 106, napomenu 95.
  15. Heaven where Bodhisattva Miroku lives: Tushita Heaven, the fourth of the six heavens in the world of desire. Miroku is described in a sutra as having been reborn in this heaven after his death./Nebesa gde živi Bodisatva Miroku: Nebesa Tušita, četvrto od od šest nebesa u svetu želje. Miroku je opisan u jednoj sutri kao onaj koji će se ponovo roditi u tom nebu posle svoje smrti.
  16. Shakyamuni's successors: See Twenty-four successors in the Glossary./Čakjamunijev naslednik: Vidi Dvadeset četiri naslednika (nastavljača) u Rečniku.
  17. Punyayasha: One of the Buddha's twenty-four successors. A native of Pataliputra in Magadha, he was entrusted with the teachings by Parshva and, transferred them to Ashvaghosha./Punjajaša: jedan od dvadeset četiri Budina naslednika. Poreklom iz Pataliputre u Magadi, bila su mu poverena učenja Paršve i, prenesena Ašvagoši.
  18. Chi-tsang (549-623): Also called Chia-hsiang, after the name of the temple where he lived. He laid the foundation for the San-lun (Sanron) sect in sixth-century China but later became a follower of T'ien-t'ai./Či-tsang: (549-623): Takođe poznat i kao Čia-hsiang, po imenu hrama gde je živeo. Postavio je temelje San-lun (Sanron) sekti, u Kini šestog veka, ali je kasnije postao sledbenik Tjen-taja.
  19. This means that when T'ien-t'ai mounted an elevated seat for preaching, Chi-tsang carried T'ien-t'ai on his back and lifted him up./Ovo znači da kad je Tjen-taj pripremio i podigao sedište za propoved, Či-tsang ga je poneo na svojim leđima i podigao ga.
  20. That is, Chi-tsang felt he was not qualified to recite the Lotus Sutra. A passage from the Gosho "Requital for the Buddha's Favor" reads, ". . . he [Chi-tsang] said, 'if I were to go on standing before my disciples and lecturing on the Lotus Sutra, they might suppose that I have the ability to understand the sutra correctly, when in fact I do not.' Chi-tsang was both older and more eminent than T'ien-t'ai, and yet, in the presence of others, he deliberately put his teacher T'ien-t'ai on his back and carried him across the river."/To jest. Či.tsang je osetio da nije kvalifikovan da recituje Lotos sutru. Odeljak iz gošoa "Uzvraćanje Budine naklonosti" kaže: "...on [Či-tsang] reče: 'Ako bih imao da odem i stanem pred svoje učenike i podučavam Lotos sutru, oni bi mogli pretpostaviti da sam soposoban da razumem sutru ispravno, što ja u stvari nisam.' Či-tsang je bio i stariji i slavniji od Tjen-taja, pa ipak, u prisutnosti svih drugih, svesno je uprtio svog učitelja Tjen-taja na leđa i preneo ga preko reke."
  21. Three sages: Shakyamuni Buddha, Taho Buddha and all the other Buddhas of the ten directions./Tri mudraca: Šakjamuni Buda, Taho Buda i sve ostale bude deset pravaca.
  22. Hokke Shfiku./Hoke Šfiku
  23. Hui-kuo (746-8o5): The seventh master in the lineage of esoteric (Shingon) Buddhism. He studied esoteric teachings under Pu-k'ung. When Kobo came to China from Japan, Hui-kuo transferred the doctrines of the Womb World mandala of the Dainichi and the Diamond World mandala of the Kongogawa Sutra to him./Sedmi majstor loze ezoteričnog (Šingon) budizma. Proučavao je ezoterična učenja kod Pu-kunga. Kadaje Kobo došao u Kinu iz Japana, Hui-kuo mu je preneo Dainičijeve doktrine mandale Materičnog Sveta i mandale Dijamantskog Sveta Kongogava sutre.
  24. Fa-ch'ilan: A Chinese priest of the esoteric teachings. He transferred the doctrines of the esoteric teachings to Jikaku and Chisho when they journeyed to China in 838 and in 853, respectively. He wrote many treatises on the esoteric teachings./Fa-čilan: kineski sveštenik ezoteričnih učenja. Preneo je doktrine ezoteričnih učenja Đikakuu i Čišou kada su putovali u Kinu 838. i 853.
  25. Two Shingon mandalas: See p.156, footnote 39./Šingon mandale: Vidi str. 156, napomenu 39.
  26. Reference to the first council, which began the task of compiling the Buddha's teachings. In the year when Shakyamuni died, this council was convened, with the support of King Ajatashatru, in Pippala Cave at Rajagriha in Magadha./Odnosi se na prvi sabor, koji je otpočeo zadatak prikupljanja Budinih učenja. Godine kada je Šakjamuni umro, ovaj je sabor bio sazvan, uz podršku kralja Ađatašatrua, u Pipala pećini u Rađagrahi u Magadi.

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