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The Opening of the Eyes

- Kaimoku Sho -

Part One [snack four]

Again, there are the Kegon and Shingon schools, which are incomparably higher in level than the Hosso and Sanron schools.104 They claim that the doctrines that persons of the two vehicles may attain Buddhahood and that the Buddha achieved enlightenment in the remote past are to be found not only in the Lotus Sutra, but in the Kegon and Dainichi sutras as well.

According to these schools, the Kegon patriarchs Tu-shun, Chih-yen, Fa-tsang and Ch’eng-kuan, and the Shingon masters Shan-wu-wei, Chin-kang-chih and Pu-k’ung were far more eminent than T’ien-t’ai or Dengyo. Moreover, they claim that Shan-wu-wei’s teachings descend in an unbroken line from the Buddha Mahavairochana or Dainichi. How could men like this, who are manifestations of the Buddha, possibly be mistaken, they ask. They point to the passage in the Kegon Sutra that reads: "Some people perceive that immeasurable numbers of kalpas have passed since Shakyamuni attained the Buddha way," or the passage in the Dainichi Sutra that says: "I105 [Mahavairochana Buddha] am the source and beginning of all things." Why, they ask, would anyone claim that it is the Juryo chapter of the Lotus Sutra alone that expounds the doctrine that Shakyamuni attained enlightenment long ago! Persons who do so are like frogs at the bottom of a well who have never seen the great sea, or like mountain dwellers who know nothing of the capital. "You people look only at the Juryo chapter and know nothing of the Kegon, the Dainichi and the other sutras! Do you suppose that in India and China and Silla and Paekche106 [in Korea] people believe that these two doctrines are limited to the Lotus Sutra alone?"

As we have seen, the Lotus Sutra, which was preached over a period of eight years, is quite different from the earlier sutras preached over a period of some forty years. If one had to choose between the two, one ought by rights to choose the Lotus Sutra, and yet the earlier sutras in many ways appear to carry greater weight.

While the Buddha was still alive, there would have been good reasons for choosing the Lotus Sutra. But in the ages since his passing, the teachers and scholars have in most cases shown a preference for the earlier sutras. Not only is the Lotus Sutra itself difficult to believe, but in addition, with the coming of the latter age, gradually sages and worthy men disappear from the scene, and deluded persons increase in number. People are prone to make mistakes even in shallow, worldly affairs, so how much more likely are they to be mistaken about the profound Buddhist teachings that lead to enlightenment?

Vatsa and Vaipulya107 were keen and perceptive, but still they confused the Hinayana and Mahayana sutras. Vimalamitra and Madhava108 were very clever by nature, but they could not distinguish properly between the provisional teachings and the true teachings. These men lived during the thousand-year period known as the Former Day of the Law, not far removed in time from the Buddha himself, and in the same country of India, and yet they fell into error, as we have seen. How much more likely, therefore, that the people of China and Japan should do so, since these countries are far removed from India and speak different languages from it?

Now human beings have grown increasingly dull by nature, their life span diminishes steadily,109 and the poisons of greed, anger and stupidity continue to multiply. Many ages have passed since the Buddha’s death, and the Buddhist scriptures are all misunderstood. Who these days has the wisdom to interpret them correctly?

Therefore the Buddha predicted in the Nirvana Sutra that in the Latter Day of the Law, those who abide by the correct teachings will occupy no more land than can be placed on top of a fingernail, while those who slander the correct teachings will occupy all the lands in the ten directions.

In the Hometsujin Sutra110 we find a passage stating that those who slander the correct teachings will be as numerous as the sands of the Ganges, but those who abide by the correct teachings will be no more than one or two pebbles. Though five hundred or a thousand years go by, it will be difficult to find even a single person who believes in the correct teachings. Those who fall into the evil paths because of secular crimes will be as insignificant in number as the specks of dirt placed on a fingernail, but those who do so because of violations of the Buddhist teachings will be equal in number to the specks of dirt in all the lands in the ten directions. More monks than laymen, and more nuns than laywomen, will fall into the evil paths.

Here Nichiren considers as follows: Already over two hundred years have passed since the world entered the Latter Day of the Law. I was born in a remote land, and, moreover, a person of low station and a priest of humble learning. During my past lifetimes through the six paths, I have perhaps at times been born as a great ruler in the human or heavenly world, and have bent the multitudes to my will as a great wind bends the branches of small trees. And yet at such times I was not able to become a Buddha.

I studied the Hinayana and Mahayana sutras, beginning as an ordinary practitioner with no understanding at all and gradually moving upward to the position of a great bodhisattva.

For one kalpa, two kalpas, countless kalpas I devoted myself to the practices of the bodhisattva, until I almost reached the stage of non-regression [where one never fails to attain Buddhahood]. And yet I was dragged down by the powerful and overwhelming influences of evil, and I never attained Buddhahood. I do not know whether I was among the third group111 who failed to take faith when the sons of Daitsu Buddha preached [the Lotus Sutra] and again failed to attain Buddhahood during the lifetime of Shakyamuni Buddha, or whether I faltered and fell away from the teachings which I heard [long before Daitsu Buddha] at gohyaku-jintengo and thus have been reborn in this age.

While one is practicing the teachings of the Lotus Sutra, one may surmount all kinds of difficulties occasioned by the evil forces of worldly life, or by the persecutions of rulers, non-Buddhists, or the followers of the Hinayana sutras. And yet one may encounter someone like Tao-ch’o, Shan-tao or Honen,112 monks who seemed thoroughly conversant with the teachings of the provisional and the true Mahayana sutras but who were in fact possessed by devils. Such men seem to praise the Lotus Sutra most forcefully, but in fact they belittle the people’s ability to understand it113, claiming that its principles are very profound but human understanding is slight. They mislead others by saying that "not a single person has ever attained Buddhahood"114 through that sutra, or that "not one person in a thousand"115 can be saved by it. Thus, over a period of countless lifetimes, people are deceived as often as there are sands in the Ganges, until they [abandon their faith in the Lotus Sutra and] descend to the teachings of the provisional Mahayana sutras, abandon these and descend to the teachings of the Hinayana sutras, and eventually abandon even these and descend to the teachings and scriptures of the non-Buddhist doctrines. I understand all too well how, in the end, people have come in this way to fall into the evil paths.

I, Nichiren, am the only person in all Japan who understands this. But if I utter so much as a word concerning it, then parents, brothers and teachers will surely censure me and the ruler of the nation will take steps against me. On the other hand, I am fully aware that if I do not speak out, I will be lacking in compassion. I have considered which course to take in the light of the teachings of the Lotus and Nirvana sutras. If I remain silent, I may escape persecutions in this lifetime, but in my next life I will most certainly fall into the hell of incessant suffering. If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils. But of these two courses, surely the latter is the one to choose.

If I were to falter in my determination in the face of persecutions by the sovereign, however, it would be better not to speak out. While thinking this over, I recalled the teachings of the Hoto chapter on the six difficult and nine easy acts. Persons like myself who are of paltry strength might still be able to lift Mount Sumeru and toss it about; persons like myself who are lacking in supernatural powers might still shoulder a load of dry grass and yet remain unburned in the fire at the end of the kalpa of decline;116 and persons like myself who are without wisdom might still read and memorize as many sutras as there are sands in the Ganges. But such acts are not difficult, we are told, when compared to the difficulty of embracing even one phrase or verse of the Lotus Sutra in the Latter Day of the Law. Nevertheless, I vowed to summon up a powerful and unconquerable desire for the salvation of all beings, and never to falter in my efforts.

It is already over twenty years since I began proclaiming my doctrines. Day after day, month after month, year after year I have been subjected to repeated persecutions. Minor persecutions and annoyances are too numerous even to be counted, but the major persecutions number four. Among the four, twice I have been subjected to persecutions by the rulers of the country.117 The most recent one has come near to costing me my life. In addition, my disciples, my lay followers, and even those who have merely listened to my teachings have been subjected to severe punishment and treated as though they were guilty of treason.

In the fourth volume of the Lotus Sutra we read: "Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?" The second volume states: "If this person [should slander a sutra such as this,] or on seeing those who read, recite, copy and uphold this sutra, should despise, hate, envy or bear grudges against them ..." And the fifth volume says: "It [the Lotus Sutra] will face much hostility in the world and be difficult to believe." It also states: "There will be many ignorant people who will curse and speak ill of us," and "They will address the rulers, high ministers, Brahmans and householders, [as well as the other monks,] slandering and speaking evil of us, saying, ‘These are men of perverted views [who preach non-Buddhist doctrines]!’ " It is also stated in the same volume: "again and again we will be banished," and [in the seventh volume] "Some among the group would take sticks of wood or tiles and stones and beat and pelt him."

The Nirvana Sutra records: "At that time there were a countless number of Brahmanists who plotted together and went in a body to King Ajatashatru of Magadha and said, ‘At present there is a man of incomparable wickedness, a monk called Gautama.118 All sorts of evil persons, hoping to gain profit and alms, have flocked to him and become his followers. These people do not practice goodness, but instead use the power of spells and magic to win over men like Mahakashyapa, Shariputra and Maudgalyayana.’"

T’ien-t’ai says: "It will be much worse in the future because the principles [of the Lotus Sutra] are so hard to teach."119 Miao-lo says: " ‘Hatred’ refers to those who have not yet freed themselves from impediments and ‘jealousy’120 to those who take no delight in listening to the doctrine." The teachers of the three schools of the south and seven schools of the north in China, as well as the countless other scholars of China, all regarded T’ien-t’ai with resentment and animosity. Thus Tokuitsu121 said: "See here, Chih-i,"122 whose disciple are you? With a tongue less than three inches long you slander the teachings that come from the Buddha’s long broad tongue that can cover even his face!"123

In the Toshun124 we read: "Question: While the Buddha was in the world, there were many who were resentful and jealous [of a practitioner of the Lotus Sutra]. But in the age after his passing, when one preaches this sutra, why are there so many who try to make trouble for one? Answer: It is said that good medicine tastes bitter. This sutra, which is like good medicine, dispels attachments to the five vehicles and establishes the one ultimate principle. It reproaches those in the ranks of ordinary beings and censures those in the ranks of sagehood, denies [provisional] Mahayana and refutes Hinayana. It speaks of the heavenly devils as poisonous insects and calls non-Buddhists demons. It censures those who cling to Hinayana teachings, calling them mean and impoverished, and it dismisses bodhisattvas as beginners in learning. For this reason, heavenly devils hate to listen to it, non-Buddhists find their ears offended, persons of the two vehicles are dumbfounded, and bodhisattvas flee in terror. That is why all these types of persons try to make trouble [for a practitioner of the Lotus Sutra]. The Buddha was not speaking nonsense when he declared that hatred and jealousy would abound."

The Kenkai ron states: "The superintendents of priests [in the capital of Nara] say in their memorial to the throne, ‘Just as in a land west of China there was a Brahman named Demon Eloquence, so now in this eastern realm of Japan there is a shavepated monk who spits out crafty words. Evil spirits invisibly invite such people to deceive and mislead the world.’ I [Dengyo] reply to these charges by saying: ‘Just as in the Ch’i dynasty of China we heard of the arrogant superintendent of priests, Hui-kuang, so now in our own country we see these six superintendents of priests [who oppose me]. How true was [the Buddha’s prediction in] the Lotus Sutra that the situation would be much worse after his passing.’ "

The Hokke shuku the Great Teacher Dengyo also states: "Speaking of the age, [the propagation of the true teaching will begin] in the age when the Middle Day of the Law ends and the Latter Day opens. Regarding the land, [it will begin in a land] to the east of T’ang and to the west of Katsu.125 As for the people, [it will spread among] people stained by the five impurities who live in a time of conflict. The sutra says: ‘Since hatred and jealousy [toward this sutra] abound even when the Thus Come One is in the world, how much more will this be so after his passing?’ There is good reason for this statement."

When a little boy is given moxibustion treatment, he will invariably hate his mother; when a seriously ill person is given good medicine, he will complain without fail about its bitterness. And we meet with similar complaints [about the Lotus Sutra], even in the lifetime of the Buddha. How much more severe is the opposition after his passing, especially in the Middle and Latter Days of the Law and in a far-off country like Japan? As mountains pile upon mountains and waves follow waves, so do persecutions add to persecutions and criticisms augment criticisms.

During the Middle Day of the Law, one man alone, T’ien-t’ai, understood and expounded the Lotus Sutra and the other sutras. The other Buddhist leaders of both northern and southern China hated him for it, but the two sage rulers of the Ch’en and Sui dynasties gave him an audience so he could establish the correctness of his views in debate with his opponents. Thus in time he ceased to have any more opponents. At the end of the Middle Day of the Law, one man alone, Dengyo, grasped the Lotus Sutra and the other sutras just as the Buddha had expounded them. The seven major temples of Nara rose up like hornets against him, but the two worthy sovereigns, Emperor Kammu and Emperor Saga, themselves investigating the views of both sides, made clear which was correct, and thereafter there was no further trouble.

It is now over two hundred years since the Latter Day of the Law began. The Buddha predicted that conditions would be much worse after his passing, and we see the portents of this in the quarrels and wranglings that go on today because unreasonable doctrines are prevalent. And as proof of the fact that we are living in a muddied age, I was not summoned [for a doctrinal debate with my opponents], but instead I was sent into exile and my very life was imperiled.

When it comes to understanding the Lotus Sutra, I have only a minute fraction of the vast ability that T’ien-t’ai and Dengyo possessed. But as regards my ability to endure persecution and the wealth of my compassion for others, I believe they would hold me in awe. [As a votary of the Lotus Sutra,] I firmly believe that I should come under the protection of the gods, and yet I do not see the slightest sign of this. On the contrary, I am subjected to increasingly severe punishments. In view of this, am I perhaps then not a votary of the Lotus Sutra after all? Or have the heavenly gods and benevolent deities perhaps taken leave and departed from this land of Japan? I find myself in much perplexity.

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Gosho background information

Translated into Serbian by Mića Mijatović 07/28/2002 in Belgrade
Source: Major Writings of Nichiren Daishonin; Vol. 2. Page 86.

Otvaranje očiju

- Kaimoku Šo -

Prvi deo [četvrto parče]

Opet, tu su Kegon i Šingon škole, koje su na neuporedivo višem nivou od Hoso i Sanron škola.104 tvrde da se doktrine po kojima oni dvaju vozila mogu dostići budastvo i da je buda dostigao prosvetljenje u dalekoj prošlosti nalaze ne samo u Lotos sutri, već isto tako i u Kegon i Dainiči sutri.

Prema ovim školama, Kegon patrijarsi Tu-šun, Či-jen, Fa-tsang i Č'eng-kuan, i Šingon majstori Šan-vu-vei, Čin-kang-či i Pu-k'ung bili su daleko eminentniji nego Tjen-tai ili Dengjo. Štaviše, tvrde da učenja Šan-vu-veja vode poreklo u neprekidnoj lozi od Bude Mahavairočane ili Dainičija. Kako bi takvi ljudi, koji su manifestacije Bude, mogli biti u zabludi, pitaju oni. Ukazuju na odeljak iz Kegon sutre koji kaže: "Neki ljudi zapažaju da je neizmerni broj kalpi prošao otkako je Šakjamuni dostigao budin put," ili odeljak iz Dainiči sutre koji kaže: "Ja,105 [Mahavairočana Buda] sam izvor i početak svih stvari." Zašto bi, pitaju oni, iko tvrdio da samo Đurjo poglavlje Lotos sutre izlaže doktrinu da je Šakjamuni još davno dostigao prosvetljenje! Oni koji tako čine su kao žabe sa dna bunara koje nikada nisu videle veliko more, ili kao brđani koji ništa ne znaju o svojoj prestonici. "Vi narode gledate samo na Đurjo poglavlje i ništa ne znate o Kegon, Dainiči i drugim sutrama! Da li vi mislite da u Indiji i Kini i Sili i Pejči106 [u Koreji] narod veruje da su ove dve doktrine ograničene samo na Lotos sutru?"

Kao što smo videli, Lotos sutra, koja je bila propovedana tokom osam godina, potpuno je različita od ranijih sutri propovedaniih tokom četrdesetak godina. Ako bi moralo da se bira, s pravom bi trebalo izabrati Lotos sutru, čak i ako ranije sutre na mnogo načna izgledaju kao da nose veću težinu.

Dok je Buda još bio živ, bilo je dobrih razloga da se izabere Lotos sutra. Ali u dobu nakon što je preminuo, učitelji i učenici su u najvećem broju slučajeva davali prednost ranijim sutrama. Ne samo da je u Lotos sutru samu teško poverovati, već štaviše, dolaskom potonjeg doba, postepeno su mudraci i poštovanja vredni nestajali sa scene, a broj obmanutih se povećavao. Ljudi su skloni pravljenju grešaka čak i u površnim, svetovnim stvarima, prema tome koliko je verovatnije da će biti u zabludi u vezi sa dubokim budističkim učenjima koja vode prosvetljenju?

Vatsa i Vaipulja107 su bili oštroumni i dobro su opažali, ali su ipak pobrkali hinajana i mahajana sutre. Vimalamitra i Madhava108 su bili po prirodi veoma pametni, ali nisu mogli da valjano razlikuju privremena učenja od istinskih. Ovi ljudi su živeli tokom hiljadugodišnjeg perioda poznatog kao Prethodni Dan Zakona, ne toliko udaljeni od vremena samog Bude, i u istoj zemlji, Indiji, a ipak su napravili grešku, kao što smo videli. Koliko je onda verovatnije, prema tome, da bi isto to učinili i oni iz Kine i Japana, pošto su ove zemlje daleko udaljene od Indije i govore drugačije jezike?

Danas su ljudska bića postala sve tuplja po prirodi, njihov životni vek se stalno skraćuje,109 a otrovi pohlepe, ljutnje i gluposti nastavljaju da se umnožavaju. Mnogo je pokoljenja prošlo od Budine smrti, a svi budistički spisi su pogrešno shvaćeni. Ko danas ima mudrost da ih ispravno tumači?

S toga je Buda predvideo u Nirvana sutri da će u Potonjem Danu Zakona oni koji se pridržavaju ispravnih učenja zauzimati ne više zemlje od onoliko koliko se može staviti na vrh nokta, dok će oni koji klevetaju ispravna učenja zauzimati sve zemlje u deset pravaca.

U Hometsuđin sutri110 nalazimo jedan odeljak koji tvrdi da će onih koji klevetaju ispravna učenja biti toliko koliko i zrna peska u Gangu, a onih koji se pridržavaju ispravnih učenja biće ne više od oblutka ili dva. Mada prolazi tek pet stotina ili hiljadu godina, biće teško naći čak i jednu jedinu osobu koja veruje u ispravna učenja. Onih koji padaju na zle staze usled svetovnih {vekovnih, večitih} zločina biće tako beznačajan broj koliko i crnog pod noktom, ali onih koji to čine zbog narušavanja budističkih učenja biće koliko i čestica prljavštine u svim zemljama u deset pravaca. Više će kaluđera nego laika, i više kaluđerica nego laikinja, pasti na zle staze.

Ovde Ničiren ovako razmatra: već je preko dvesta godina prošlo otkako je svet ušao u Potonji Dan Zakona. Rodio sam se u zabačenoj zemlji, i, štaviše, kao osoba niskog položaja i sveštenik skromnog znanja. Tokom svojih prošlih života kroz šest staza, verovatno sam se bio ponekad rodio kao neki veliki vladar u ljudskom ili nebeskom svetu i potćinjavao mnoštvo svojoj volji kao što jak vetar savija grane malog drveća. Pa ipak tada nisam bio sposoban da postanem buda.

Proučavao sam hinajana i mahajana sutre, počinjući kao običan praktičar bez ikakvog razumevanja i postepeno se krećući naviše prema položaju velikog bodisatve.

Tokom jedne kalpe, dve kalpe, bezbroj kalpi posvećivao sam se bodisatvičkim praksama, dok gotovo nisam dosegao stadijum bez povratka [kad se ne može ne uspeti u dostizanju budastva]. A još uvek sam bio vučen nadole moćnim i poraznim uticajima zla, i nikada nisam dostigao budastvo. Ne znam da li sam bio u trećoj grupi111 onih koji nisu mogli da poveruju kada su sinovi Daitsu Bude propovedali [Lotos sutru] i opet omanuli da dostignu budastvo tokom života Šakjamuni Bude, ili sam se sapleo {kolebao} i otpao od učenja koja sam čuo [davno pre Daitsu Bude] tokom gohjaku-đintengoa i tako se ponovo rodio u ovom dobu.

Dok neko praktikuje učenja Lotos sutre, može prebroditi sve vrste teškoća koje uzrokuju zle sile svetovnog života, ili proganjanja vladara, ne-budista, ili sledbenici hinajana sutri. A ipak može sresti nekog kao što su Tao-č'o, Šan-tao ili Honen,112 kaluđeri koji su izgledali temeljito upućeni u učenja privremenih i istinskih mahajana sutri, ali koji su zapravo bili posednuti đavolima. Takav čovek izgleda da najmoćnije veliča Lotos sutru, ali zapravo potcenjuje ljudsku sposobnost da je shvati,113 tvrdeći da su njeni principi veoma duboki ali je ljudsko razumevanje neznatno. Oni dovode druge u zabunu govoreći da "nijedna jedina osoba nije dostigla ikada budastvo"114 pomoću ove sutre, ili da "nijedna osoba od hiljadu"115 ne može biti spašena njome. Tako, tokom bezbrojnih života, narod je tako često obmanjivan koliko je zrna peska u Gangu, dok nisu [napustili svoju veru u Lotos sutru i] spali na učenja privremenih mahajana sutri, napustili ove i spali na učenja hinajana sutri, i na kraju napustili čak i ove i spali na učenja ne-budističkih doktrina. Shvatam sve ovo veoma dobro, kako su ljudi, na kraju, došli dotle da padnu na zle staze.

Ja, Ničiren, jedina sam osoba u celom Japanu koja ovo shvata. Ali ako se oglasim koliko se rečju može, onda će me roditelji, braća i učitelji sigurno osuditi i vladar nacije će preduzeti korake protiv mene. S druge strane, potpuno sam svestan da će mi, ako ne progovorim, manjkati saosećanje. Razmišljao sam koji put da preduzmem u svetlu učenja Lotos u Nirvana sutre. Ako ostanem nem, mogu izbeći progonstva u ovo životu, ali u svom sledećem životu ću sasvim sigurno pasti u pakao neprekidne patnje. Ako progovorim, potpuno sam svestan da ću morati da se borim sa tri prepreke i četiri đavola. No od ova dva puta, potonji je sigurno tak koji se ima izabrati.

Ako bih se kolebao u svojoj odluci suočen sa progonima od strane vladara, međutim, onda bi bilo bolje da ne govorim. Dok sam razmišljao o tome, setio sam se učenjâ Hoto poglavlja o šest teških i devet lakih dela. Oni slični meni koji su tričave snage mogu ipak biti sposobni da podignu planinu Sumeru i da je bace uvis; oni slični meni kojima manjkaju natprirodne moći još uvek mogu uprtiti tovar sena i ipak ostati neopečeni u vatri na kraju kalpe {pr}opadanja;116 a oni slični meni, bez mudrosti, mogu ipak čitati i zapamtiti onoliko sutri koliko je zrna peska u Gangu. Ali takva dela nisu teška, rečeno nam je, kada se uporede sa težinom preihvatanja čak i jedne rečenice ili jednog stiha Lotos sutre u Potonjem Danu Zakona. Pri svemu tome, zavetovao sam se da dozovem moćnu i nesavladivu želju za spas svih bića, i da se nikada ne kolebam u svojim naporima.

Već je više od dvadeset godina otkako sam počeo da objavljujem svoje doktrine. Dan za danom, mesec za mesecom, godinu za godinom sam bio izložen ponovljenim proganjanjima. Manja proganjanja i neprijatnosti su previše brojni čak i da se nabrajaju, ali velikih proganjanja ima četiri. Među ova četiri, dvaput sam bio izložen proganjanjima od strane vladara zemlje.117 Najskorije je bilo blizu da me košta života. Štaviše, moji učenici, moji svetovni sledbenici, a čak i oni koji su prosto slušali moja učenja bili su izloženi teškim kaznama i tretirani su kao da su bili krivi za izdaju.

U četvrtom tomu Lotos sutre, čitamo: "Pošto od mržnje i ljubomore prema ovoj sutri vrvi čak i kada je Tatagata u svetu, koliko će toga tek biti posle njegove smrti?" Drugi tom tvrdi: "Ako bi ova osoba [kleveta jednu sutru kao ova što je] ili kad vidi one koji čitaju, recituju, kopiraju i podržavaju ovu sutru, ako bi ih prezirala, mrzela, zavidela im ili bila zlobna prema njima..." A peti tom kaže: "Ona [Lotos sutra] će seeuočiti sa mnogo neprijateljstva u svetu i biće teško verovati." I takođe tvrdi: "Biće mnogo neukog sveta koji će nas proklinjati i govoriti loše o nama," i "Obratiće se vladarima, visokim ministrima, bramanima i domaćinima, [kao i drugim kaluđerima] klevetajući i pričajući loše o nama, govoreći: 'To su ljudi perverznih nazora [koji propovedaju ne-budističke] doktrine!'" Takođe se tvrdi u istom tomu: "uvek iznova bićemo proteravani," i [u sedmom tomu]: "Neki će iz grupe uzeti drvene štapove ili crepove i kamenje i tući ga i gađati."

Nirvana sutra beleži: "U to vreme bilo je bezbroj bramanista koji su zajedno spletkarili i zajedno otišli kod kralja Ađatašatrua i rekli mu: 'Sada postoji neki čovek neuporedive grešnosti, neki kaluđer koji se zove Gautama.118 Sve vrste zloća, nadajući se da će se okoristiti i dobiti milostinju, se se sjatile oko njega i postale su njegovi sledbenici. Ovaj narod ne praktikuje vrlinu, već umesto toga koristi moć čarolija i magije da pobedi ljude kao što su Mahakašjapa, Šariputra i Maugdaljajana.'"

Tjen-tai kaže: "Biće mnogo gore u budućnosti s toga što je principima [Lotos sutre] veoma teško podučavati."119 Miao-lo kaže: "'Mržnja' se odnosi na one koji se još nisu oslobodili od prepreka i 'ljubomore'120 prema onima koji nisu očarani slušanjem doktrine." Učitelji triju južnih i sedam severnih škola u Kini, kao i bezbroj drugih kineskih učenika, gledali su na Tjen-taja sa jedom i zlobom. Tako je Tokuitsu121 rekao: "Vidi ovo, Či-i,122 čiji si ti učenik! Sa jezikom kraćim od tri inča ti klevetaš učenja koja su došla od Budinog dugog širokog jezika koji može da pokrije čak i svoje lice!"123

U Tošunu čitamo: "Pitanje: Dok je Buda bio u ovom svetu, bilo jemnogih koji su bili ogorčeni i ljubomorni [na praktikante Lotos sutre]. Ali u dobu nakon njegovog preminuća, kada neko propoveda ovu sutru, zašto je tako mnogo onih koji mu prave probleme? Odgovor: Kaže se da dobar lek ima gorak ukus. Ova sutra, koja je kao dobar lek, razgoni privrženosti prema pet vozila i uspostavlja taj jedan krajnji princip. Ona prekoreva one u rangu običnih bića i osuđuje one u rangu mudraštva, poriče [privremenu] mahajanu i odbacuje hinajanu. Govori o nebeskim đavolima kao o otrovnim insektima i doziva ne-budističke demone. Osuđuje one koji naginju hinajana učenjima, nazivajući ih niskim i osiromašenim u odbacuje bodisatve kao početnike u učenju. Iz tog razloga, nebeski đavoli mrze da to slušaju, ne-budistima vređa uši, oni dvaju vozila su zgranuti, a bodisatve beže u užasu. Eto zašto svi ovi tipovi ljudi pokušavaju da prave probleme [praktičaru Lotos sutre]. Buda nije pričao besmislice kada je izjavio da će vrveti od mržnje i ljubomore."

Kenkai ron tvrdi: "Sveštenički nadzornici [u gradu Nari] kažu u hronici prestola: 'Baš kao što je u zemlji zapadno od Kine bio jedan braman zvan Demon Rečitosti, tako sada u ovom istočnom području Japana ima jedan kaluđer obrijanog temena koji pljucka znalačke reči. Zli duhovi nevidljivo pozivaju takve ljude da obmanjuju i zavode svet.' Ja [Dengjo] odgovaram na ove optužbe govoreći: 'Baš kao što smo tokom Č'i dinastije u Kini čuli o arogantnom svešteničkom nadzorniku, Hui-kuangu, tako sad u našoj vlastitoj zemlji vidimo ovih šest svešteničkih nadzornika [koji mi se suprotstavljaju]. Kako je istinito bilo [Budino predviđanje u] Lotos sutri da će situacija biti mnogo gora posle njegove smrti.'"

U Hoke šuku Veliki Učitelj Dengjo takođe kaže: "Govoreći o dobu, [propagiranje istinskog učenja će početi] u vreme kad se Srednji Dan Zakona završava i Potonji Dan započinje. S obzirom na zemlju, [počeće u zemlji] istočno od T'anga i zapadno od Katsua.125 Što se ljudi tiče, [širiće se među] ljudima obojenih sa pet nečistoća koji žive u vreme sukoba. Sutra kaže: 'Pošto će od mržnje i ljubomore [prema ovoj sutri] vrveti čak i kada je Tatagata u ovom svetu, koliko će to tek biti tako posle njegove smrti?' Postoji dobar razlog za ovu tvrdnju."

Kada se dečkić izlaže tretmanu sagorevajuće lekovite trave, mrzeće stalno svoju majku; kada se nekom ko je ozbiljno bolesntan da dobar lek, žaliće se bez omaške na njegovu gorčinu. A mi se srećemo sa sličnim žalbama [na Lotos sutru], čak i za života Bude. Koliko je jedkije protivljenje posle njegove smrti, naročito u Srednjem i Potonjem Danu Zakona pa još u jednoj dalekoj zemlji kao što je Japan? Kao što se planine gomilaju na planine i kao što talasi prate talase, tako se i proganjanja dodaju proganjanjima i kritike kritikama.

Tokom Srednjeg Dana Zakona, jedan čovek sâm, Tjen-tai, shvatio je i izložio Lotos sutru i druge sutre. Ostale budističke vođe i severne i južen Kine su ga mrzele zbog toga, ali dva mudra vladara Č'en i Sui dinastija su ga primila u posetu tako da je mogao da uspostavi ispravnost svojih nazora u debati sa svojim protivnicima. Tako je na vreme prestao da više ima protivnike. Na kraju Srednjeg Dana Zakona, jedan čovek sâm, Dengjo, shvatio je Lotos sutru i druge sutre baš kao što ih je Buda izložio. Sedam glavnih hramova Nare diglo se na njega poput stršljenova, ali dva dostojna vladara, car Kamu i car Saga, sami ispitujući nazore obeju strana, razjasnili su čiji je bio ispravan, a zatim nije bilo daljih nevolja.

Sada je preko dvesta godina otkako je Potonji Dan Zakona počeo. Buda je predvideo da će stanje biti mnogo gore posle njegove smrti, i vidimo znamenja ovoga u svađama i prepirkama koje traju danas jer su nerazumne doktrine preovlađujuće. I kao dokaz činjenice da živimo u ukaljanom dobu, nisam pozvan [na debatu o doktrinama sa svojim protivnicima], već sam umesto toga poslan u izgnanstvo i sâm moj život je ugrožen.

Kada dođemo do shvatanja Lotos sutre, imam samo sitan delić svekolike sposobnosti koju su Tjen-taj i Dengjo imali. Ali s obzirom na moju sposobnost da izdržim progonstvo i na obilje mog saosećanja za druge, verujem da bi me držali u strahu. [Kao sledbenik Lotos sutre,] čvrsto verujem da treba da dođem pod zaštitu bogova, a još uvek ne vidim ni ni najmanji znak tako nečeg. Naprotiv, izložen sam sve više teškim kaznama. S pogledom na ovo, nije li da nisam onda možda uopšte sledbenik Lotos sutre? Ili su možda nebeski bogovi i milosrdna božanstva otišla i napustila japansku zemlju? Nalazim se u povelikoj zbrci.

prethodno parče sledeće

Podaci o poreklu gošoa

Preveo Mića Mijatović 28. 07. 2002. u Beogradu
Izvor: Major Writings of Nichiren Daishonin; Vol. 2. Page 86.


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