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The Opening of the Eyes

- Kaimoku Sho -

Part One

FOOTNOTES*

Back to the gosho - part one: 1/1, 2/1, 3/1, 4/1, 5/1, 6/1

Otvaranje očiju

- Kaimoku Šo -

Prvi deo

NAPOMENE*

Nazad u gošo - prvi deo: 1/1, 2/1, 3/1, 4/1, 5/1, 6/1

  1. Three Rulers: Fu Hsi, Shen Nung and Huang Ti, legendary rulers of ancient China said to have realized model governments. • Tri Vladara: Fu Hsi, Šen Nung i Huang Ti, legendarni vladari stare Kine za koje kažu da su ostvarili model vladanja.
  2. Five Emperors: Shao Hao, Chuan Hsi, Ti Kao, T'ang Yao and Yo Shun. They reigned after the Three Rulers. • Pet Careva: Šao Hao, Čuan Hsi, Ti Kao, T'ang Jao i Jo Šun. Vladali su posle Tri Vladara.
  3. Three Kings: King (or Emperor) Y(j of the Hsia dynasty, King T'ang of the Yin dynasty and King Wen of the Chou dynasty. They reigned after the Five Emperors. • Tri Kralja: kralj (ili car) J(j dinastije Ksia, kralj T'ang dinastije Jin i kralj Ven dinastije Čou. Vladali su posle Peta Careva.
  4. When King Wu decided to revolt against Emperor Chou of the Yin dynasty, he carved a wooden figure of his father, who had cherished the same desire, before setting out on his campaign. • Kada je kralj Vu odlučio da se pobuni protiv cada Čoua dinastije Jin, izrezbario je drvenu figuru svog oca, koji negovao istu želju, pre nego što je pokrenuo svoju borbu.
  5. During the Later Han dynasty, Ting Lan, who had lost his mother at the age of fifteen, made a statue of her and served it as if she were still alive. • Tokom Kasnije Han dinastije, Ting Lan, koji je izgubio majku u dobu od pedeset godina, napravio je njenu statuu i posluživao je kao da je još uvek živa.
  6. Emperor Chou was so absorbed in his affection for his consort, Ta Chi, that he totally neglected the government. When Pi Kan remonstrated with him, Emperor Chou flew into a rage and had him killed. • Car Čou je bio toliko zaokupljen svojom privrženošću prema svojoj supruzi, Ta Či, da je potpuno zanemario vladu. Kada mu je Pu Kan prigovorio, pobesneo je i ubio ga.
  7. Duke Yi of the state of Wei loved cranes and lived extravagantly, losing the support of the public. While his minister Hung Yen was away on a journey, an enemy attacked Wei and killed Duke Yi. They ate the duke's flesh, except his liver, and then left the land. Returning, Hung Yen saw the disastrous scene and wept. He cut open his stomach and inserted the duke's liver in it to save him from shame and dishonor. • Vojdvoda Ji, države Vei, voleo je ždralove i živeo ekstravagantno, gubeći podršku javnosti. Dok je njegov ministar Hung Jen bio na nekom putu, neprijatelj je napao Veja i ubio vojvodu Jia. Pojeli su vojvodino meso, osim jetre, a zatim napustili zemlju. Vraćajući se, Hung Jen je video ovu kobnu scenu i zaplakao. Rasporio je sebi stomak i u njega stavio vojvodinu jetru da ga sačuva od sramote i beščašća.
  8. T'ai-kung Wang: General who served King Wen and, after the king's death, served King Wu, Wen's son. He fought valorously in the battle with Emperor Chou of the Yin dynasty and contributed to the prosperity of the Chou dynasty. • T'ai-kung Vang: general koji je radio u službi kralja Vena i, posle kraljeve smrti, u službi kralja Vua, Venovog sina. Borio se hrabro u bici sa carem Čouom iz Jin dinastije i doprineo prosperitetu Čou dinastije.
  9. This assertion is found in the Chuang Tzu and the Shih Chi (Records of the Historian). • Ovo tvrđenje se nalazi u Čuang Cu i Ši Či (Zapisi istoričara).
  10. Three Records, Five Canons, and Three Histories: The Three Records are said to record the deeds of the Three Rulers. The Five Canons are the writings of the Five Emperors. The Three Histories are the works of the Three Kings. • Tri zapisa, Pet kanona i Tri istorije: za Tri zapisa se kaže da sadrže zapisana dela Tri Vladara. Pet kanona su spisi Pet Careva. Tri istorije su dela Tri Kralja.
  11. Being: The principle that all phenomena emerge from the interaction of two diametrically opposed forces, the Yang and Yin. The Yang and Yin originate from the primal force. • Biće: princip da sve pojave nastaju iz interakcije dve dijametralno suprotne sile, Jang i Jin. Jang i Jin potiču iz primalne sile.
  12. Non-Being: The principle that all existences in the universe spring from Non-Being and ultimately return to Non-Being. In practical terms this view urges detachment from worldly affairs. • Ne-biće: princip po kome sve egzistencije u univerzumu izviru iz ne-bića i konačno mu se vraćaju. U terminima prakse, ovaj nazor zahteva odvajanje od stvari sveta.
  13. Both Being and Non-Being: The principle that all things have the two fundamental aspects of Being and Non-Being. • I biće i ne-biće: princip po kome sve stvari imaju dva temeljna aspekta bića i ne-bića.
  14. Principles of benevolence and righteousness: First two of the five Constant virtues taught by Confucius. • Principi dobronamernosti i ispravnosti: prve dve od pet trajnih vrlina koje je podučavao Konfučije.
  15. Their names are unknown. • Njihova su imena nepoznata.
  16. Twenty-eight constellations of the sky: See p. 9, footnote 19. • Dvadeset osam nebeskih konstelacija: Vidi str. 9, napomenu 19.
  17. This is found in the Lieh Tzu, an early Taoist text. • Ovo se nalazi u Lie Cu, jednom ranom taoističkom tekstu.
  18. In ancient times, the Chinese regarded propriety and music as requisite for enhancing one's sense of morality, to maintain social order and for cultivating one's aesthetic sense. • U stara vremena, Kinezi su prihvatali prikladnost i muziku kao ono što im treba da unaprede osećaj moralnosti, da održavaju društveni poredak i za kultivisanje osećaja za estetsko.
  19. Precepts, meditation and wisdom: The three types of learning, considered to cover all aspects of Buddhist doctrine and practice. The purpose of precepts is to stem injustice and stop evil. Meditation indicates focusing one's mind and achieving tranquillity. Wisdom signifies that which enables one to master his illusions and realize the truth. • Pravila, meditacija i mudrost: tri tipa učenja, za koje se smatra da pokrivaju sve aspekte budističke doktrine i prakse. Svrha je pravila da spreči nepravdu i zaustavi zlo. Meditacija označava fokusiranje uma i postizanje mira. Mudrost označava ono što osposobljava da se ovlada iluzijama i da se shvati istina.
  20. Maka Shikan Bugyaden Guketsu, vol. 6. • Maka Šikan Bugjaden Guketsu, tom 6.
  21. Maka Shikan, vol. 6. • Maka Šikan, tom. 6.
  22. Three sages: Confucius (the founder of Confucianism), Yen Hui (Confucius' disciple) and Lao Tzu (the founder of Taoism). • Tri mudraca: Konfučije (osnivač konfučijanizma), Jen Hui (Konfučijev učenik) i Lao Ce (osnivač taoizma).
  23. Kapila, Uluka and Rishabha: Kapila was a founder of the Sahoo the six philosophical schools in ancient India. Uluka was also called Kanada, a founder of the Vaishesika school, one of the above six schools. Rishabha's teachings are said to have prepared the way for Jainism. • Kapila. Uluka i Rišabha: Kapila je bio osnivač Sahooa, šest filozofskih škola u staroj Indiji. Uluka se takođe zvao Kanada, osnivač Vaišešika škole, jedne od gornjih šest škola. Za Rišabhina učenja se kaže da su pripremila put Đainizmu.
  24. Five regions of India: That is, the whole of India. The five regions are the eastern, southern, western, northern and central parts of India. • Pet područja Indije: to jest, cela Indija. Pet područja su istočni, zapadni, severni i centralni delovi Indije.
  25. Five precepts: See p. 35, footnote 81. • Pet pravila: Vidi str. 35, napomenu 81.
  26. Ten good precepts: Prohibitions against the ten evils of killing, theft, adultery, lying, flattery, defaming, duplicity, greed, anger, and ignorant views. • Deset dobrih propisa: zabrana deset zla ubijanja, krađe, preljube, laganja, ulizivanja, ogovaranja, dvoličnosti, pohlepe, ljutnje i neznalačkih stanovišta.
  27. Worlds of form and formlessness: The two highest worlds of the threefold world. The world of form is a realm in which inhabitants are free from desire and feed on light. The world of formlessness is a realm of spirit which transcends matter. • Svetovi oblika i bezobličnosti: dva najviša sveta trostrukog sveta. Svet oblika je područje u kome su njegovi stanovnici slobodni od želja i hrane se svetlom. Svet bezobličnosti je područje duha koji prevazilazi {transcendira} materiju.
  28. Source unknown. • Izvor nepoznat.
  29. Source unknown. • Izvor nepoznat.
  30. Higher states of rebirth: The births and deaths which men of the two realms (Learning and Realization) as well as bodhisattvas undergo as they advance in their practice. This process transcends the cycle of the six lower worlds (from Hell through Heaven) and eventually leads to enlightenment. • Više stanje ponovnog rođenja: rođenja i smrti koje ljudi dvaju područja (Učenja i Shvatanja) kao i bodisatve podnose kako napreduju u svojoj praksi. Ovaj proces transcendira krug šest nižih svetova (od Pakla do Nebo) i na kraju vodi ka prosvetljenju.
  31. Lower cycle of birth and death: The cycle of birth and death in the six lower worlds. • Niži krug rođenja i smrti: krug rođenja i smrti u šest nižih svetova.
  32. Fundamental ignorance: Fundamental darkness of the true nature of one's life, which gives rise to all desires and illusions. • Osnovno neznanje: osnovna tama istinske prirode života, koja izaziva sve želje i iluzije.
  33. Eighty thousand: Not an exact number. This figure is often used in Buddhist scriptures to indicate "a great many". • Osamdeset hilijada: nije neki tačan broj. Ova se figura često koristi u budističkim spisima da označi "veliko mnoštvo".
  34. A passage from the Muryagi Sutra, chap. 2, which reads, "In these more than forty years, I have not yet revealed the truth." • Odeljak iz Murjogi sutre, pogl. 2, koji kaže: "U ovih više od pedeset godina, još uvek nisam otkrio istinu".
  35. A passage from the second chapter of the Lotus Sutra which reads, "The World-Honored One has long expounded his doctrines and now must reveal the truth". • Odeljak iz drugog poglavlja Lotos sutre koji kaže: "Svetski Uvaženi je dugo izlagao svoje doktrine i sada mora da otkrije istinu".
  36. A passage from the eleventh chapter of the Lotus Sutra. • Odeljak iz jedanaestog poglavlja Lotos sutre.
  37. This is described in the Jinriki (21st) chapter of the Lotus Sutra and represents the truth of the Buddha's teaching. • Ovo je opisano u Đinriki poglavlju (21om) Lotos sutre i predstavlja istinu Budinih učenja.
  38. Two important teachings: The theory of ichinen sanzen found in the theoretical teaching of the Lotus Sutra, and the actuality of ichinen sanzen revealed in the essential teaching of the Lotus Sutra. The latter may be further interpreted in two ways: as the reality of Shakyamuni Buddha's enlightened life, and as the life of the original Buddha or the Law of Nam-myoho-renge-kyo, which the Daishonin embodied in the Gohonzon. • Dva važna učenja: teorija ičinen sanzena koja se nalazi u teorijskom učenju Lotos sutre. Ovo potonje može dalje biti tumačeno na dva načina: kao stvarnost prosvetljenog života Šakjamuni Bude, i kao život originalnog Bude ili Zakon Nam-mjoho-renge-kjoa, koji je Dajšonin utelotvorio u Gohonzonu.
  39. Doctrine of ichinen sanzen: Here refers to the Law of Nam-myoho-renge-kyo. • Doktrina ičinen sanzena: ovde se odnosi na Zakon Nam-mjoho-renge-kjoa.
  40. Eight worlds: Hell, Hunger, Animality, Anger, Humanity (or Tranquillity), Heaven (or Rapture), Bodhisattva and Buddhahood. • Osam svetova: Pakao, Glad, Animalnost, Ljutnja, Ljudski svet (ili Mir {Spokojstvo}), Nebo (ili Ushićenje), Bodisatvanstvo i Budastvo.
  41. Nirvana Sutra. • Nirvana sutra.
  42. Fubukkya and gakubuppaja. Fubukkya indicates those who incorporate the Hinayana teachings into their own school and claim that it is their own doctrine. Gakubuppaja indicates those who plagiarize Buddhist ideas and set forth the Mahayana teaching as the doctrine of their own school. They seem to learn Buddhism but later lose the correct view.' • Fubukja i gakubupaja: fubukja označava one koji inkorporiraju hinajana učenja u svoje vlastite škole i tvrde da jeto njihova vlastita doktrina. Gakubupaja ukazuje na one koji plagiraju budističke ideje i dalje iznose mahajana učenje kao doktrinu svojih vlastitih škola.
  43. Wei Yuan-sung: Buddhist monk in China in the sixth century. Out of a desire for fame and profit, he began to associate with a group of Taoists and finally returned to lay life. • Vei Juan-sung: budistički kaluđer iz Kine iz šestog veka. Iz želje za slavom i profitom, počeo je da se druži sa grupom taoista i konačno se vratio laičkom životu.
  44. Twelve divisions: Classification of all the sutras according to style and content. • Dvanaest podela: klasifikacija svih sutri prema stilu i sadržaju.
  45. Tz'u-en (632-682): A priest of the T'ang dynasty and direct successor to Hsuan-tsang, founder of Xi Fa-hsiang (Hosso) sect. He engaged in the translation of sutras. • C'u-en (632-682): sveštenik iz T'ang dinastije i direktni nastavljač Hsiang-tsanga, osnivač Ksi Fa-hsiang (Hosso) sekte. Angažovao se u prevođenju sutri.
  46. Mudras and mantras: Mudras are gestures made by joining the fingers together in a variety of ways so as to symbolize religious doctrine and enlightenment. Mantras are secret words and mystic syllables which are supposed to embody esoteric powers. • Mudre i mantre: mudre su gestovi prstima na razne načine tako da simbolišu religioznu doktrinu i prosvetljenje. Mantre su tajne reči i mistični slogovi kojima je namena da utelove ezoterične moći.
  47. This truth is expounded in the theoretical teaching, or the first fourteen chapters, of the Lotus Sutra. • Ova je istina izložena u teorijskom učenju, ili prvih četrnaest poglavlja, Lotos sutre.
  48. This is revealed in the Juryo (16th) chapter, in the essential teaching, or the latter fourteen chapters, of the Lotus Sutra. • Ovo je otkriveno u Đurjo (16om) poglavlju, u esencijalnim učenjima, ili potonjih četrnaest poglavlja, Lotos sutre.
  49. The eight persons mentioned in the text, from Shariputra to Rahula, are counted among the ten major disciples of Shakyamuni Buddha. Shariputra was known as the foremost in wisdom among all the shomon disciples of the Buddha. It was prophesied in the Hiyu (third) chapter that he would attain Buddhahood. Mahakashyapa was known as the foremost in ascetic practice (dhuta) to purify the mind and body, Subhuti as the foremost in understanding the doctrine of kf4, Katyayana as the foremost in debating, and Maudgalyayana as the foremost in occult powers. The Juki (sixth) chapter of the Lotus Sutra predicts that these four disciples will attain Buddhahood. Purna, noted as the foremost in eloquence, was given a prediction of Buddhahood in the Gohyakudeshi-juki (eighth) chapter. Ananda heard more of the Buddha's teachings than any other disciples and it was prophesied in the Ninki (ninth) chapter that he would attain Buddhahood. Rahula, known as the foremost in inconspicuous observance of the precepts, also received a prophecy of Buddhahood in the same chapter. • Osam osoba pomenutih u ovom tekstu, od Šariputre do Rahule, ubraja se u deset glavnih učenika Šakjamuni Bude. Šariputra je poznat kao prvi po mudrosti među svim Budinim šomon učenicima. Mahakašjapa je bio poznat kao prvi u asketskim praksama (dhuta) za pročišćavanje uma i tela, Subhuti kao najbolji u shvatanju doktrine XXX, Katjajana kao najbolji u raspravama, a Maudgaljajana kao prvi u okultnim moćima. Đuki (šesto) poglavlje Lotos sutre predskazuje daće ovi učenici dostići budastvo. Purni, koji se pominje kao najbolji po rečitosti, predskazano je budastvo u Gohjakudeši-đuki (osmom) poglavlju. Ananda je čuo više Budinih učenja od svih drugih učenika i predskazano je u Ninki (devetom) poglavlju da će dostići budastvo. Rahula, poznat kao najbolji u nenametljivom pridržavanju propisa, takođe je primio predskazanje budastva u istom poglavlju.
  50. The prophecy of Buddhahood for the five hundred and seven hundred shomon and engaku disciples appears in the Gohyaku-deshijuki (eighth) chapter, and for the two thousand shomon, in the ninth chapter. Mahaprajapati and Yashodhara were, respectively, Shakyamuni's aunt and wife. The Kanji 0 3th) chapter predicts that both of them will attain Buddhahood. • Proricanje budastva za pet stotina i sedam stotina šomon i engaku učenika pojavljuje se u Gohjaku.dešiđuki (osmom) poglavlju, a za dve hiljade šomon, u devetom poglavlju. Mahaprađapati i Jašodara su bile Šakjamunijeva tetka {strina, ujna?} i žena.
  51. Lotus Sutra, chap. 2. • Lotos sutra, pogl. 2.
  52. Muryogi Sutra, chap. 2. The Muryogi (Infinite Meaning) Sutra is an introduction to the Lotus Sutra, and thus, in a broad sense, is regarded as a part of the Lotus Sutra's teachings. • Murjogi sutra, pogl. 2. Murjogi (Beskrajno značenje) sutra je uvod u Lotos sutru, i s toga, u širem smislu, prihvata se kao deo učenjâ Lotos sutre.
  53. Lotus Sutra, chap. 2. • Lotos sutra, pogl. 2.
  54. Ibid. • Isto delo.
  55. Snow Mountains: The Himalayas. • Snežne planine: Himalaji.
  56. Jambudvipa: (Jap. ichiembudai) According to ancient Indian cosmology, one of four continents lying, respectively, to the north, south, east and west of Mt. Sumeru, the highest of all mountains. The southern continent is called Jambudvipa because there is a grove of jambu trees there. • Đambudvipa: (jap. ičiembudai) prema staroj indijskoj kosmologiji, jedan od četiri kontinenta koji leže severno, južno, istočno i zapadno od planine Sumeru, najvećoj od svih planina. Južni kontinent se zove Đambudvipa s toga što se tamo nalazi šuma đambu drveća.
  57. Yojana: (Jap yujun) A unit of distance in ancient India, said to be the distance which an army could cover in a day. It is commonly thought to have been approximately twenty-four kilometers. • Jođana: (jap. juđun) jedinica razdaljine u staroj Indiji, za koju se kaže da predstavlja rastojanje koje vojska može da pređe az jedan dan. Obično se misli da ima približno dvadeset četiri kilometara.
  58. Watery circle: According to ancient Indian belief, one of four circles made, respectively, of gold, water, wind, and W, which supported the earth. • Vodnjikavo područje: prema starom indijskom verovanju, jedno od četiri područja sačinjeno od zlata, vode, vetra i XXX, koja podupiru zemlju.
  59. Four types of obligation: One's debt of gratitude to one's parents, teacher, sovereign, and the three treasures of Buddhism. • Četiri tipa obaveza: dug zahvalnosti roditeljima, učitelju, vladaru i tri blaga budizma.
  60. Two hundred and fifty precepts: Precepts for the monks of Hinayana Buddhism. • Dvesta pedeset propisa: propisi za kaluđere hinajana budizma.
  61. Three thousand rules of conduct: Rules for Hinayana monks based on the two hundred and fifty precepts. • Tri hiljade pravila ponašanja: pravila za hinajana kaluđere zasnovana na dve stotine i pedeset propisa.
  62. Three types of meditation: Three types of meditation taught in the Kusha Ron. The first indicates a meditation for lay people who have not yet extinguished delusions. The second indicates a meditation for lay people who carry out a definite practice, but their meditation is still not free from delusions and earthly desires. The third meditation enables one to attain wisdom completely free from delusions-meditation for those who enter the priesthood. • Tri tipa meditacije: tri tipa meditacije podučavana u Kuša Ronu. Prva označava meditaciju za laike koji još nisu uništili iluzije. Druga označava meditaciju za laike koji izvode određene prakse, ali njihova meditacija još uvek nije oslobođena iluzija i zemaljskih želja. Treća meditacija osposobljava za dostizanje mudrosti poptuno oslobođene obmana - meditacija za one koji su pristupili sveštenstvu.
  63. Vimalakirti: (Jap. Yuimakitsu) Rich merchant of the city of Vaishali and a lay believer who embraced Mahayana Buddhism. The Vimalakirti Sutra depicts him as refuting the Hinayana ideal of the shomon disciples. • Vimalakirti: (jap. Juimakitsu) bogati trgovac iz grada Vaišali i svetovni vernik koji je prihvatio mahajana budizam. Vimalakirti sutra ga oslikava kao onog ko je odbacio hinajana ideal šomon učenika.
  64. Arhatship: The highest state of Hinayana enlightenment in which all delusions are said to be eradicated. Those who have achieved this state are called arhats. • Arhatstvo: najviše stanje u hinajana prosvetljenju u kome su sve iluzije, kako se kaže, iskorenjene. Oni koji su dostigli ovo stanje zovu se arhati.
  65. This powerful meditation: The meditation which is supposed to prevent one from being troubled by desire and delusion. • Ova moćna meditacija: meditacija čija je namena da spreči da se bude u nevolji usled želje ili obmane.
  66. Six heavens of the world of desire: The world of desire, first of the threefold world, contains both the first six heavens in the realm of Heaven and the five lower worlds from Hell to Humanity. In these six heavens desires are said to be satisfied. • Šest neba sveta želje: svet želje, prvi u trostrukom svetu, sadrži i prvih šest neba iz područja Neba i pet nižih svetova od Pakla do Ljudskog sveta. U ovih šest neba, kaže se da se želje zadovoljavaju.
  67. Four continents: See footnote 56. • Četiri kontinenta: vidi napomenu 56.
  68. Tower decorated with seven kinds of treasures: The Treasure Tower adorned with seven kinds of precious materials, including gold and silver, which is described in the Ken Hoto (11th) chapter of the Lotus Sutra. • Tvrđava ukrašena sa sedam vrsta blaga: Tvrđava S Blagom ukrašena sa sedam vrsta dragocenih materijala, uključujući zlato i srebro, što je opisano u Ken Hoto (11.) poglavlju Lotos sutre.
  69. Great spiritual powers: The ten great mystic powers Shakyamuni Buddha displayed in the Jinriki (2 ist) chapter to show the greatness of the Lotus Sutra and the significance of propagation after his death. After Shakyamuni manifested these ten great mystic powers, he transferred the Mystic Law to the Bodhisattvas of the Earth. • Velike spiritualne moći: deset velikim mističnih moći Šakjamuni Buda je prikazao u Đinriki (2.) poglavlju da pokaže veličinu Lotos sutre i značaj propagiranja posle njegove smrti. Nakon što je Šakjamuni manifestovao ovih deset velikih mističnih moći, preneo je Mistični Zakon Bodisatvama Zemlje.
  70. This indicates that the Buddha's words are true and valid. • Ovo ukazuje na to dasu Budine reči istinite i punovažne.
  71. This indicates that the Buddha's wisdom universally illuminates the ten directions. • Ovo znači da Budina mudrost univerzalno osvetljava deset pravaca.
  72. Lotus Sutra, chap. 21. • Lotos sutra, pogl. 21.
  73. Another chapter: The Zokurui (22nd) chapter of the Lotus Sutra. • Jedno drugo poglavlje: Zokurai (22.) poglavlje Lotos sutre.
  74. This indicates the preaching of the Kegon Sutra. • Ovo ukazuje na propovedanje Kegon sutre.
  75. Major world system: In modern terms, a galaxy. Buddhist scriptures describe three kinds of world systems. The smallest, a minor world system, consists of a world with a sun, moon, and planets, and would be similar to today's concept of a solar system. One thousand minor world systems constitute a medium world system, and one thousand medium world systems form a major world system. • Veliki sistem svetova: modernom terminologijom, galaksija. Budistički spisi opisuju tri vrste sistema svetova. Najmanji, sporedni sistem svetova, sastoji se od sveta sa suncem, mesecom i planetama i bio bi sličan današnjem konceptu solarnog sistema. Hiljadu sporednih, manjih, sistema svetova sačinjavaju srednji sistem svetova, a hiljadu srednjih sistema svetova sačinjavaju veliki, glavni, sistem svetova.
  76. Four Buddhas: Ashuku Buddha in an eastern land of the universe, Hoso Buddha in a southern land, Muryoju Buddha in a western land, and Mimyosho Buddha in a northern land. • Četiri bude: Ašuku Buda iz jedne istočne zemlje univerzuma, Hoso Buda iz jedne južne zemlje, Murjođu Buda iz jedne zapadne zemlje i Mimjošo Buda iz jedne severne zemlje.
  77. Six directions: East, west, north, south, up and down. • Šest pravaca: istok, zapad, sever, jug, gore i dole.
  78. Lotus Sutra, chap. 3. • Lotos sutra, pogl. 3.
  79. According to one of the oldest extant histories, the Nihon Shoki (Chronicles of Japan), Buddhism was introduced to Japan in 552 A.D. • Prema jednoj od najstarijih postojećih istorija, Nihon Šoki (Japanske hronike), budizam je uveden u Japan 552. n.e.
  80. A passage from the Hoto (11th) chapter, a part of the verse section explaining the six difficult and nine easy acts. • Odeljak iz poglavlja Hoto (11og), deo odeljka u stihovima objašnjava šest teških i devet lakih dela.
  81. Second important teaching of the Lotus Sutra: The revelation of the fact that Shakyamuni Buddha attained enlightenment countless aeons ago. This doctrine appears in the Juryo (16th) chapter of the essential teaching of the Lotus Sutra. The first important teaching is the doctrine that persons in the two realms of shomon and engaku can attain Buddhahood. This doctrine is expounded in the theoretical teaching of the Lotus Sutra. • Drugo važno učenje Lotos sutre: otkrovenje činjenice da je Šakjamuni Buda dostigao prosvetljenje pre bezbroj eona. Ova se doktrina pojavljuje u Đurjo (16.) poglavlju esencijalnog učenja Lotos sutre. Prvo važno učenje je doktrina da oni dvaju područja, šomon i engaku, mogu dostići budastvo. Ova je doktrina izložena u teorijskom učenju Lotos sutre.
  82. Kalpa of Continuance, in the ninth small kalpa: The second of the four stages of formation, continuance, decline and disintegration which a world is said to go through. Each of these four stages lasts for twenty small kalpas or aeons. A small kalpa is approximately sixteen million years long. According to the Kusha Ron, during the kalpa of continuance, the human life span is said to undergo a repeated cycle of decrease and increase. In the first hundred years of the kalpa it numbers eighty thousand years. Each hundred years it decreases by a factor of one year, until it finally measures ten years. Thereafter, it increases by one year every hundred years until it again measures eighty thousand years. In the Kalpa of Continuance, this decrease and increase (consisting of one small kapla) is repeated twenty times. Shakyamuni Buddha appeared in the ninth period of decrease. • Kalpa Produženja, iz devet malih kalpi: drugi od četiri stadijuma formiranja, produženja, opadanja i dezintegracije, kroz koja se kaže da svet prolazi. Svaki od ova četiri stadijuma traje dvadeset malih kalpi ili eona. Mala kalpa je približno šesnaest miliona godina. Šrema Kuša Ronu, tokom kalpe produženja raspon ljudskog života, kaže se, ima da podnese ponovljeni ciklus opadanja i povećanja. U prvih sto godina kalpe broji osamdeset hiljada godina. Svakih sto godina opada za jednu godinu, dok konačno ne dođe do deset godina. Od tog doba povećava se za jednu godinu svakih sto godina, dok opet ne dođe do osamdeset hiljada godina. U Kalpi Produžetka, ovo opadanje i povećavanje (koje se sastoji od jedne male kalpe) se ponavlja dvadeset puta. Šakjamuni Buda se pojavio u devetom periodu opadanja.
  83. This ceremony is depicted in the Kegon Sutra. • Ova ceremonija je prikazana u Kegon sutri.
  84. Ten mysteries and the six forms: Doctrines of the Kegon Sutra. The ten mysteries represent the ten characteristics of the interdependency of all things and phenomena. The six forms represent the six aspects of everything: the whole containing the parts, the interdependency of the parts making the whole, the unity of the parts in the whole, the variety of the parts, the variety making the whole, and the identity of the parts. • Deset misterija i šest formi: doktrine Kegon sutre. Deset misterija predstavljaju deset karakteristika međuzavisnosti svih stvari i fenomena. Šest formi predstavlja šest aspekata svega: celine koja sadrž sve delove, međuzavisnost delova koji čine celinu, jedinstvo delova u celini, raznolikost delova, raznolikost koja čini celinu i identitet delova.
  85. The Daijuku Sutra says that during this meditation, the spiritual and physical functions of all beings are reflected within the mind of a bodhisattva, just as all things are reflected in the ocean. • Daiđuku sutra kaže da tokom ove meditacije spiritualne i fizičke funkcije svih bića se reflektuju u umu bodisatve, baš kao što se sve stvari reflektuju u okeanu.
  86. In the Hoben (second) chapter of the Lotus Sutra, Shakyamuni expounded the Ten Factors to teach that all people have the Buddha nature, thus providing a theoretical basis for the assertion that all people can become Buddhas. Subsequently, in the same chapter, Shakyamuni declares that the goal of Buddhist practice is not the three realms of shomon (Learning), engaku (Realization) and Bodhisattva, but the supreme state of Buddhahood. In the following chapters he predicts that the people in the realms of shomon and engaku will attain Buddhahood. These are the sections which "discuss the three realms of shomon, engaku and Bodhisattva as provisional goals." • U Hoben (drugom) poglčavlju Lotos sutre, Šakjamuni je izložio Deset Faktora da bi podučio da svi ljudi imaju buda prirodu, na taj način pribavljajući teorijske osnove za tvrđenje da svi ljudi mogu postati bude. Naknadno, u istom poglavlju, Šakjamuni izjavljuje da cilj budističke prakse nisu tri područja šomon (Učenja), engaku (Shvatanja) i bodisatvanstva, već vrhunsko stanje budastva. U sledećim poglavljima predviđa da će ljudi dvaju područja šomon i engaku dostići budastvo. To su odeljci koji "razmatraju tri područja šomona, engakua i bodisatvanstva kao privremene ciljeve."
  87. Lotus Sutra, chap. 2. • Lotos sutra, pogl. 2.
  88. Eight chapters: Eight chapters from the Haben (second) chapter to the Ninki (ninth) chapter. • Osam poglavlja: osam poglavlja od poglavlja Hoben (drugog) do poglavlja Ninki (devetog).
  89. Lotus Stara, chap. 2. • Lotos sutra, pogl. 2.
  90. Effects of the four teachings: T'ien-t'ai classified Shakyamuni's sutras into four groups, according to content: zokyo, which corresponds to the Hinayana teachings; tsugyo, or lower provisional Mahayana teachings; bekkyo, a higher level of provisional Mahayana; and engyo, or true Mahayana. Engyo translates literally as "perfect teaching." The perfect teaching in the true sense of the word is the Lotus Sutra, the Buddha's highest teaching. Superficially, however, the teachings of some sutras are similar to those of the Lotus Stara. From a broad perspective, these teachings are also included in engyo. The four teachings in the text are mentioned in this broad context. Accordingly, the four -Lotus Sutra teachings. "The teachings here indicate all of the pre e , flects of the four teachings" indicates the enlightenment one is supposed to attain by practicing the four teachings. However, the Lotus Sutra denies the attainment of enlightenment by those teachings. • Posledice četiri učenja: Tejn-tai je klasifikovao Šakjamunijeve sutre u četiri grupe, prema sadržaju: zokjo, koji odgovara hinajana učenjima; tsugjo, ili niža privremena učenja mahajane; bekjo, viši nivo privremene mahajane; i engjo, ili prava mahajana.
    91. Engjo se doslovno prevodi kao "savršeno učenje". Savršeno učenje u pravom smislu reči je Lotos sutra, Budino najviše učenje. Površno gledano, međutim, učenja nekih sutri su slična onima Lotos sutre. Iz šire perspektive, ova učenja su takođe uključena u engjo. Četiri učenja su u tekstu pomenuta u ovom širem kontekstu. U skladu s tim, četiri učenja Lotos sutre. "Učenja ovde označavaju sve XXXXXXXXXXXX četiri učenja" označava prosvetljenje za koje se misli da se dostiže praktikovanjem ovih četiri učenja. Međutim, Lotos sutra poriče dostizanje budastva uz pomoć ovih učenja.
  91. Causes: Practices of the four teachings for the attainment of Buddhahood. • Uzroci: prakse četiri učenja za dostizanje budastva.
  92. In the Agon sutras Shakyamuni preaches Hinayana teachings. Therefore, Shakyamuni in the Agon sutras is inferior to the Shakyamuni who preaches the Mahayana teachings. • U Agon sutrama Šakjamuni propoveda hinajana učenja. Prema tome, Šakjamuni u Agon sutrama je inferioran Šakjamuniju koji propoveda mahajana učenja.
  93. Hokke Gengi, vol. 7. • Hoke Gengi, tom 7.
  94. Hosshin, hoshin and 5jin: The three bodies, or enlightened properties, of the Buddha Uap sanjin). The hosshin, or Dharma body of the Buddha, is the entity of the Buddha's life, the hoshin, or wisdom body, indicates the spiritual aspect of the Buddha's life and the ojin, or manifested body, the physical aspect of the Buddha's life, or his merciful action to save all people. • Hosšin, hošin i ođin: tri tela, ili prosvetljena svojstva, Bude XXXXXXX Hosšin ili Darma telo Bude je suština Budinog života, hošin, ili telo mudrosti, označava spiritualni aspekt Budinog života i ođin, ili manifestovano telo, fizički aspekt Budinog života, ili njegovu milosrdnu delatnost da spasi sve ljude.
  95. Asanga: Scholar of the Consciousness-Only doctrine. He was born to a Brahman family in Gandhara in northern India. Vasubandhu was his younger brother. After renouncing secular life, he initially studied the Hinayana teachings but was dissatisfied with these doctrines and made efforts to master the Mahayana teachings as well. When Vasubandhu became attached to Hinayana teachings, Asanga converted him to Mahayana Buddhism. • Asanga: učenik doktrine Čiste Svesnosti. Rođen je u bramanskoj porodici u Gandari u severnoj Indiji. Vasubandu je bio njegov mlađi brat. Nakon što se odrekao svetovnog života, u početku je proučavao hinajana učenja ali je bio nezadovoljan ovim doktrinama i potrudio se da ovlada i mahajana učenjima. Kada je Vasubandu postao privržen hinajana učenjima, Asanga ga je preobratio u mahajana budizam.
  96. Tushita: Fourth of the six heavens in the world of desire, one division of the threefold world. • Tušita: četvrto od sedam neba u svetu želje, jedan od podeoka trostrukog sveta.
  97. Ayodhya: A state in northeast India. Asanga was a native of Gandhara, but lived most of his life in Ayodhya. • Ajodha: država u severoistočnoj Indiji. Asanga je bio rodom iz Gandare, ali je većinu svog života proveo u Ajodhi.
  98. Dharmapala, Nanda, Shilabhadra: Dharmapala was one of the ten great scholars of the Vijnaptimatrata (Consciousness-Only) school. He became the head of the Nalanda Monastery. The Hosso sect originates from this Vijnaptimatrata school. Nanda was also one of the ten great scholars of this school. Shilabhadra was Dharmapala's disciple. When Hsuan-tsang visited the Nalanda Monastery, Shilabhadra, then head of the monastery, transmitted the teachings of the Vijnaptimatrata school to him. • Darmapala, Nanda, Šilabhadra: Darmapala je bio jedan od velikih učenika Viđnaptimatrata (Čista Svesnost) škole. Postao je glava Nalanda manastira. Hoso sekta potiče iz ove Viđnaptamitrata škole. Nanda je bio takođe jedan od deset velikih učenika ove škole. Šilabhadra je bio učenik Darmapale. Kada je Hsuan-tsang posetio Nalanda manastir, Šilabhadra, tada glavešina manastira, preneo mu je učenja Vađnaptimatrata škole.
  99. Shiladitya: Ruler in India during the former half of the seventh century. He had faith in Buddhism and built many stupas. He is said to have shown special favor to Shilabhadra and Hsuan-tsang. • Šiladitja: indijski vladar tokom prve polovine sedmog veka. Imao je vere u budizam i izgradio mnoge stupe. Kažu da je pokazivao posebnu naklonost prema Šilabhadri i Hsuan-tsangu.
  100. K'uei-chi: Also called Tz'u-en from the name of the temple where he lived. See footnote 45. • K'uei-či: takođe se zvao C'u-en po imenu hrama gde je živeo. Vidi napomenu 45.
  101. Doji (675-744) and Dosho (629-700): Doji was the third patriarch of the Sanron sect in Japan. He is said to have been well versed in the Hosso as well as the Sanron doctrines. He went to China in 701. Dosho was the founder of the Hosso sect in Japan. In 653, he went to China and studied the Hosso doctrines under Hsuan-tsang. • Dođi (675-744) i Došo (629-700): Dođi je bio treći patrijarh Sanron sekte u Japanu. Kažu da je je bio dobro upućen u Hoso kao i u Sanron doktrine. Otišao je u Kinu 701. Došo je bio osnivač Hoso sekte u Japanu. 653. je otišao u Kinu i proučavao Hoso doktrine kod Hsuan-tsanga.
  102. Yamashina Temple: The old name of Koftikuji temple, the head temple of the Hosso sect. • Jamašina hram: staro ime XXXXX hrama, glavnog hrama Hoso sekte.
  103. Those who do not possess the innate nature ... the realms of shomon and engaku: According to the Hosso sect, by nature people are divided into the following five groups - the group predestined for shomon, the group predestined for engaku, the group predestined for bodhisattva, the indeterminate group and the group without the Buddha nature. The first two groups have no prospect for attaining Buddhahood. The third group can eventually attain Buddhahood because they have the seed of Buddhahood within. The fourth or indeterminate group may eventually attain any of the realms of shomon, engaku or Bodhisattva. The fifth, the group without the Buddha nature, have no prospect for attaining Buddhahood. It follows, therefore, that the group predestined for bodhisattva and some of the indeterminate group can attain Buddhahood. • Oni koji ne poseduju urođenu prirodu... područja šomon i engaku: prema Hoso sekti, ljudi se po prirodi dele na sledećih pet grupa - na grupu predodređenu za šomon, grupu predodređenu za engaku, grupu predodređenu za bodisatvanstvo, grupu neodređenih i grupu bez buda prirode. Prve dve grupe nemaju izgleda za dostizanje budastva. Treća grupa može na kraju dostići budastvo s toga jer oni u njoj imaju seme budastva u sebi. Četvrta ili neodređena grupa mogu na kraju dostići bilo koje od područja šomon, engaku ili bodisatvanstva. Peta, grupa bez buda prirode, nema izgleda da dostigne budastvo. Sledi, prema tome, da grupa predodređena za bodisatvanstvo i neki iz neodređene grupe mogu dostići budastvo.
  104. Hosso and Sanron sects: See p. 17, footnote 41. The Sanron sect is often compared with the Hosso sect. It denies the reality of existence on the basis of the doctrine ofka. In contrast, the Hosso sect asserts that all phenomena are derived from the alaya-consciousness. • Hoso i Sanron sekte: Vidi str. 17, napomenu 41. Sanron sekta se često poredi sa Hoso sektom. Oni poriču stvarnost egzistencije na osnovu doktrine XXXX. Nasuprot ovome, Hoso sekta tvrdi da svi fenomeni proističu iz alaja svesnosti.
  105. "I" means Mahavairochana Buddha. • "Ja" znači Mahavairočana Buda.
  106. Silla and Paekche: Ancient states in the Korean Peninsula. • Sila i Pejči: stare države korejskog poluostrva.
  107. Vatsiputriya and Vaipulya: Vatsiputriya studied the Hinayana teachings but reduced them to the level of non-Buddhist teachings. Vaipulya incorporated the Mahayana teachings into non-Buddhist teachings in order to elevate the latter. • Vatsiputrija i Vaipulja: Vatsiputrija je studirao hinajana učenja ali ih je redukovao na nivo ne-budističkih učenja. Vaipulja je uneo mahajana učenja u ne-budistička učenja u cilju da ova potonja unapredi.
  108. Muku and Mato: Sanskrit unknown. Muku is said to have opposed Vasubandhu and died insane. Mato was a scholar of the Sankhya school, one of the six philosophical schools in ancient India. It is said that he was refuted by Tokue, one of the ten great scholars of the Vijnaptimatrata school, and vomited blood until he died. • Muku i Mato: sanskrit, nepoznato. Za Mukua se kaže da se protivio Vasubanduu i da je umro lud. Mato je bio učenik Sankja škole, jedne od šest filozofskih škola stare Indije. kaže se da ga je pobio Tokue, jedan od deset velikih učenika Viđnaptimatrata škole, i da je povraćao krv dok nije umro.
  109. This age is a period of decrease, in which the human life span is said to diminish. This is mentioned in the treatise Kusha Ron. See also footnote 82. • Ovo doba je period opadanja, u kome, kaže se, da se raspon ljudskog života smanuje. Ovo je pomenuti u raspravi Kuša Ron. Vidi takođe napomenu 82.
  110. Hometsujin Sutra: The translator of the Chinese version is unknown. This sutra describes how the Buddha's teachings disappear after his death. It also explains that in the Latter Day of the Law devils appear in the form of priests and carry out slanderous acts against the Law. • Hometsuđin sutra: prevodioc kineske verzije je nepoznat. Ova sutra opisuje kako Budina učenja iščezavaju posle njegove smrti. Takođe objašnjava da se u Potonjem Danu Zakona pojavljuju đavoli u obliku sveštenika i izvode klevetnička dela protiv Zakona.
  111. Third group: Reference to the story of Daitsui Buddha and his sixteen sons which appears in the seventh chapter of the Lotus Sutra. In the remote past of sanzen-jintengo, Daitsui Buddha preached the Lotus Sutra to his sixteen sons. These sons then preached the sutra to the people, some of whom attained enlightenment. These people belong to the first group. The second group comprises those who took faith in the sutra at that time but later discarded their faith, accepting lower teachings of Hinayana Buddhism. However, these people heard the Lotus Sutra again and attained enlightenment when the sixteenth son appeared in India as Shakyamuni Buddha. The third group is those who heard the Lotus Sutra in sanzen-jintengo but did not take faith in it and could not attain Buddhahood even when reborn in the lifetime of Shakyamuni Buddha. • Treća grupa: odnosi se na priču i Daitsu Budi i njegovih šesnaest sinova koji se pojavljuje u sedmom poglavlju Lotos sutre. U dalekoj prošlosti sanzen-đintengoa, Daitsui Buda je propovedao Lotos sutru za svojih šesnaest sinova. Ovi sinovi su je onda propovedali ljudima, od kojih su neki dostigli prosvetljenje. Ovi ljudi pripadaju prvoj grupi. Druga grupa uključuje one koji veruju u sutru u to vreme, ali kasnije odbacuju svoju veru, prihvatajući niža učenja hinajana budizma. Međutim, ovi su ljudi čuli Lotos sutru opet i dostigli prosvetljenje kada se šesnaesti sin pojavio u Indiji kao Šakjamuni Buda. Treća grupa su oni koji su čuli Lotos sutru u {dobu} sanzen-đintengo, ali nisu u nju poverovali i nisu mogli da dostignu budastvo čak i kada su se ponovo rodili u doba Šakjamuni Bude.
  112. Tao-ch'o (562-645), Shan-tao (613-681) and Honen (1133-1212): Priests of the Jodo sect. Tao-ch'o was the second patriarch of the Jodo sect in China, and Shan-tao was the third patriarch of the sect. Honen was the founder of the Jodo sect in Japan. • Tao-č'o (562-645), Šan-tao (613-681) i Honen (1133-1212): sveštenici Đodo sekte. Tao-č'o je bio drugi patrijarh Đodo sekte u Kini, a Šan-tao je bio treći patrijarh. Honen je bio osnivač Đodo sekte u Japanu.
  113. Tao-ch'o's Anraku Shfi. • Tao-č'oov Anraku XXXX.
  114. Ibid. • Isto delo
  115. Shan-tao's (5jo Raisan. • Šan-taoov XXXX Raisan.
  116. Fire at the end of the kalpa of decline: A world was said to go through a continuous cycle of formation, continuance, decline and disintegration, each of these four phases lasting for one medium kalpa. The end of the kalpa of decline is marked by a great fire which consumes the world. • Vatra na kraju kalpe propadanja: kaže se da svet prolazi kroz neprekidni ciklus formiranja, produženja, propadanja i dezintegracije, od kojih svaka od ovih faza traje jednu srednju kalpu. Kraj kalpe propadanja je obeležena velikomvatrom koja uništava svet.
  117. These persecutions mean the exiles to the Izu Peninsula and Sado Island. • Ova progonstva znače izgnanstva na poluostrvo Izu i na ostrvo Sado.
  118. Gautama: Surname of Shakyamuni Buddha. • Gautama: prezime Šakjamuni Bude.
  119. Hokke Mongu. • Hoke Mongu.
  120. Hokke Mongu Ki. • Hoke Mongu Ki.
  121. Tokuichi: Priest of the Hosso sect in eighth-century Japan. He had a debate with the Great Teacher Dengyo and was defeated. • Tokuiči: sveštenik Hoso sekte u Japanu iz osmog veka.
  122. Chih-i: Vien-t'ai. • Či-i: Vien-t'ai.
  123. Shugo Kokkai Sh5. • Šugo Kokai XXXX
  124. Chih-tu: A disciple of the Great Teacher Miao-lo. • Či-tu: učenik Velikog Učitelja Miao-loa.
  125. Katsu: A Tungusic nation that ruled over the northeastern part of China and northern Korea in the sixth and seventh centuries. • Katsu: tunguzijska nacija koja je vladala severnoistočnim delom Kine i severnom Korejom u šestom i sedmom veku.
Translated in Serbian by Mića Mijatović
Source: Major Writings of Nichiren Daishonin; Vol. 2. Page 86.
Preveo Mića Mijatović
Izvor: Major Writings of Nichiren Daishonin; Vol. 2. Page 86.
* Some footnotes are not quite readable. Some of them I corrected, but some couldn't, and I leaved them as they are, or putted "X"s instead. If someone could give some help with it, will be welcomed. • Neke napomene nisu sasvim čitljive. Neko od njih sam ispravio, ali neke nisam umeo i ostavio sam "X"ove umesto tih parčića teksta. Ako bi neko mogao da pomogne s ovim u vezi, biće dobrodošlo.

 
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