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President Ikeda's Lectures on the "Hoben" (Expedient Means) and "Juryo" (Life Span of the Thus Coming One) Chapters of the Lotus Sutra

[14] The Gohonzon is the True Entity of All Phenomena

Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak kukyo to.

The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end. (LS-2, 24)1

Today, once again, let us study the essence of the Lotus Sutra.

In my last lecture, I discussed the wisdom of the Buddha who has realized the true entity existing in all things from the standpoint of the sutra passage revealing the ten factors of life.

In the Gosho "The True Entity of Life," Nichiren Daishonin clarifies the fundamental meaning of the true entity of the ten factors.

The Daishonin wrote "The True Entity of Life" in reply to a question from his disciple Sairenbo regarding the above passage of the "Expedient Means" chapter. Sairenbo, who is thought originally to have been a scholar-priest of the Tendai school, was an avid student of Buddhism.

The Daishonin plainly states at the outset of this Gosho that the passage of the Lotus Sutra explaining the ten factors of life "means that all beings and their environments in any of the ten worlds, from Hell at the lowest to Buddhahood at the highest, are, without exception, the manifestations of Myoho-renge-kyo" (MW-1, 89). In other words, all life (all phenomena), which undergoes constant and manifold changes, is the manifestation of Nam-myoho-renge-kyo (the true entity).

The entire universe is itself the Mystic Law. All things in nature are the song, the dance, the drama, the poem, the sparkling, the birth and death, suffering and joy, constant vicissitudes, advance and the supreme joy of the Mystic Law.

We practice faith to become genuinely aware of the true entity of all phenomena and to manifest it actively in our own lives. Through faith we can develop a great state of absolute freedom in our lives.

Of the ten factors of life, "consistency from beginning to end" does not mean simply that the nine factors from "appearance" to "manifest effect" are perfectly integrated in each of the ten worlds - so that if someone or something is in the world of Hell, for instance, then all factors of that person or thing will be in the state of Hell. The Daishonin clarifies that it indicates consistency on a more fundamental level: that all nine factors in any of the ten worlds are fundamentally manifestations of Myoho-renge-kyo.

To view all things as manifestations of Myoho-renge-kyo is to perceive the true entity of all phenomena. This is the wisdom of the Buddha.

In another Gosho, the Daishonin clearly says, "The ten factors of life are Myoho-renge-kyo" (Gosho Zenshu, p. 415). Nam-myoho-renge-kyo is the fundamental law of the universe (the true entity) that ceaselessly manifests as life in the ten worlds (all phenomena).

One who becomes enlightened to the Mystic Law as the fundamental truth of the universe is the Buddha. The Buddha's enlightened state of life is expressed as the Gohonzon. Therefore, the ten factors of life ultimately indicate the Gohonzon.

President Toda explained this, saying:

The ten factors thus become an abbreviated explanation of the form of the Gohonzon. That's why the "Expedient Means" chapter is very important.
     On the surface, they are just the ten factors; this is on the level of doctrinal study of sutras. But from the standpoint of the enlightenment of Nichiren Daishonin, on the level of his perception of the truth in the depths of his being, they become a description of the Gohonzon.
In other words, from the standpoint of the Daishonin's Buddhism, the true entity of all phenomena is none other than the Gohonzon.

In terms of the Gohonzon, "Nam-myoho-renge-kyo Nichiren" inscribed down the center of the Gohonzon corresponds to the true entity, and the beings of the ten worlds appearing on either side represent all phenomena. In terms of the doctrine of ichinen sanzen, ichinen (a single life-moment) corresponds to the true entity, and sanzen (3,000 realms) to all phenomena.

When we pray to the Gohonzon of actual ichinen sanzen, as beings of the nine worlds, our daily activities, illuminated by Nam-myoho-renge-kyo, reveal the true entity of all phenomena. The Daishonin says, "The living beings of the ten worlds are all Buddhas of the true entity of all phenomena" (Gosho Zenshu, p. 830). Our lives just as they are - whether in the world of Hell or the world of Humanity - can shine as the embodiment of the true entity, that is, of Myoho-renge-kyo.

It is not necessary to go somewhere far away or to become someone special. Regardless of whether we experience suffering or joy, as long as we sincerely continue to pray to the Gohonzon and take action for kosen-rufu, then, just as we are, we will definitely become Buddhas of the true entity of all phenomena. And we can fulfill our own unique mission.

In fact, through our practice of faith we become able to express the unimpeded workings of ichinen sanzen in our day-to-day existence and throughout our lives.

The 26th high priest, Nichikan Shonin, says in his exegesis on "The True Object of Worship": "When we single-mindedly chant Nam-myoho-renge-kyo, our lives in their entirety become the object of worship."

Through carrying out the practice of the Mystic Law for ourselves and others, our lives become the Gohonzon. We can in fact make our lives shine as entities of the Mystic Law.

President Toda said: "By worshiping the Gohonzon and chanting Nam-myoho-renge-kyo, the Gohonzon thoroughly penetrates our lives. When we open our eyes and look at the universe, there we find the Gohonzon. And when we close our eyes and look deeply within, the Gohonzon clearly appears there, too, all the while increasing in strength and coming to shine still more brightly."

Fundamentally, the entire universe is the true entity of all phenomena and the Gohonzon. Fundamentally, our own lives are also the true entity of all phenomena and the Gohonzon. Therefore, when we worship the Gohonzon, through the dynamic exchange between the universe and our lives, our own true entity, that is, our lives as the entity of Nam-myoho-renge-kyo, comes to shine. The wisdom of the Buddha inherent in our lives wells forth. The courage to take compassionate action arises in our hearts. And we enter the golden path of happiness.

How great, indeed, is the Gohonzon! How wondrous is the wisdom of the Lotus Sutra! Let us deeply engrave in our hearts that the Gohonzon itself is the embodiment of inexhaustible happiness and wisdom, and the Lotus Sutra of the Latter Day of the Law.

The Mutual Possession of the Ten Worlds and 'Ichinen Sanzen

Through explaining the ten factors and the true entity of all phenomena, Shakyamuni has more or less expressed the contents of the wisdom of the Buddha. Later on in the "Expedient Means" chapter, he explains the Buddha's one teaching (the one Buddha vehicle) that "opens the door of," "shows," "awakens living beings to," and "induces them to enter" the path of the Buddha wisdom. And he clarifies that the three types of teachings (the three vehicles) expounded before the Lotus Sutra for the voice-hearers, pratyekabuddhas and bodhisattvas are expedient means. This is called the "replacement of the three vehicles with the one vehicle."

Since the passage explaining the true entity of the ten factors indicates the gist of the replacement, it is termed the concise replacement of the three vehicles with the one vehicle. The Great Teacher T'ien-t'ai of China established his essential doctrine of ichinen sanzen on the basis of this passage and the concept of the mutual possession of the ten worlds.

The teaching of the Lotus Sutra that opens the wisdom of the Buddha to all people is the revelation that all beings of the nine worlds are endowed with the world of Buddhahood. Based on this mystic principle, T'ien-t'ai expressed the inscrutable true entity through the concepts of the mutual possession of the ten worlds (that each of the ten worlds is endowed with all ten worlds) and the hundred worlds and thousand factors (that each of the hundred worlds is endowed with the ten factors).

The realm of the environment is then clarified when we come to the indication, in the "Life Span" chapter of the essential teaching of the Lotus Sutra, that this saha world is the land where the Buddha dwells eternally. On this basis, T'ien-t'ai develops the doctrine of ichinen sanzen, explaining that the thousand factors contain the three realms.

In this connection, Nichiren Daishonin says, "The doctrine of ichinen sanzen arises from the ten factors contained in the first volume [of the eight volumes] of the Lotus Sutra" (Gosho Zenshu, p. 412).

And so we see that the passage explaining the true entity of the ten factors is a crucial one indicating that the beings of the ten worlds can all become Buddhas.

To say that the beings of the ten worlds all possess the ten factors of appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect and their consistency from beginning to end, is nothing less than an affirmation that, as seen with the eye of the Buddha, there is no difference between the life of the Buddha and the lives of others. The enlightenment of all people, therefore, is a certainty.

The Daishonin emphasizes the importance of this passage, saying:

The ultimate purpose of the Buddha's advent in this world is the Lotus Sutra, the fundamental teaching that enables all living beings to enter the Buddha Way. This doctrine, however, is to be found only in the four-character phrase of the true entity of all phenomena.... This single phrase contains immense meaning. (Gosho Zenshu, p. 1139)

Refutation of the Tendai School for Their Lack of Practice

Truly epochal significance attaches to the fact that, from the standpoint of the Daishonin's teaching, the true entity of all phenomena is the Gohonzon.

The purpose of T'ien-t'ai's Buddhism (known as Tendai school in Japan) was to perceive the true entity of all phenomena in one's own heart through the practice of observing one's mind and perceiving the Law therein. The ultimate target was to awaken to the true entity that is at one with all phenomena.

However, this spirit was distorted by later Tendai scholars. The Tendai school in the Daishonin's day had declined even to the point of repudiating the value of Buddhist practice. Their view, simply put, was that since the true entity was at one with all phenomena, then it was fine for things to be just as they were; one was a Buddha even if he or she carried out no practice. They had become completely degenerate; they had killed the spirit of the founder, T'ien-t'ai.

Simply saying that reality, mired in pollution and suffering, is itself the true entity cannot possibly lead to any improvement in people's lives or in society. To this day, the tendency to readily view present conditions with rose-colored glasses and neglect action needed to bring about positive change remains deeply ingrained in Japanese people's outlook on religion and on life.

Nichiren Daishonin fought against this decadent Tendai school. It could even be said that the priests of the Tendai school used the teaching of the true entity of all phenomena to justify their own decadence. In this respect they resemble the Nichiren Shoshu priesthood today.

Nichiren Daishonin revived the wisdom of the Buddha who perceived the true entity of all phenomena as a guideline for people to strive toward in their Buddhist practice and use to attain Buddhahood. That is, he inscribed the Gohonzon that embodies the enlightened life of the Thus Come One of Nam-myoho-renge-kyo (Nichiren Daishonin) for all people throughout the world during the Latter Day of the Law.

The Daishonin's Buddhism teaches not that we should merely observe the true entity of all phenomena within our lives but that we should strive to make the reality of our lives and our environment shine as the true entity of all phenomena. It is a philosophy of change and improvement for causing all phenomena - our lives and society - to shine as the entity of the Mystic Law.

With the light of the wisdom of the true entity of all phenomena we can dispel the darkness of illusion arising from ignorance of this wisdom. In that sense, our existence itself is light. Ours is a struggle to brighten and illuminate the place where we are. When we become light, then, no matter where we are, there can be no darkness in that realm.

The Daishonin initiated a great struggle of religious reformation to refute the decadence and degeneration of the Buddhist world. And we, who have a direct connection in faith with the Daishonin, are carrying on this struggle.

The Nichiren Shoshu priesthood today - similar to the Tendai school in the Daishonin's time but incomparably more reprehensible - has trampled upon the spirit of the founder, Nichiren Daishonin. Neglecting practice and whiling away their lives in dissipation, they have thoroughly defiled the spirit of Buddhism. Therefore, we have struggled dauntlessly against them. Fighting against evil is the proof of a true disciple of the Daishonin.

The Benefit of Reading the Passage Three Times

What significance attaches to our reading this passage explaining the true entity of the ten factors three times when we recite the sutra during our practice of gongyo each morning and evening?

This is based on a statement the Daishonin makes in the Gosho "The Doctrine of Ichinen Sanzen." He explains that reading the ten factors three times signifies the manifestation of the three truths of non-substantiality, temporary existence and the Middle Way in our lives. This means that our lives manifest the three enlightened properties of the Law, wisdom and action. It also means that our lives manifest the three virtues of the property of the Law, wisdom and emancipation.

Our lives shine as Buddhas embodying enlightenment (the property of Law) endowed with wisdom (the property of wisdom) and compassion (the property of action and emancipation). The Daishonin teaches, "There is increased benefit in reading [this passage] three times" (Gosho Zenshu, p. 412). In short, we read it three times to proclaim that our lives are noble Buddhas and increase our benefit of faith.

In general, every time we do gongyo and chant daimoku, we praise the Buddha nature in our own lives. We also praise the Buddha nature in the lives of all others, and we commune with the Buddha nature of the universe. What a solemn ceremony this is! How fortunate we are to live according to the principle of faith manifesting itself in daily life!

Translated into Serbian by Mića Mijatović, 02.08.1997. in Belgrade.
Predavanja predsednika SGI, Ikede, o “Hoben” 
(Pogodna sredstva) i “Đurjo” (Življenja 
Takodošavšeg) poglavljima Lotos sutre

[14] Gohonzon je prava suština svih pojava

Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to. 
Pravu suština svih pojava mogu razumeti, i ovo razumevanje međusobno podeliti, samo bude. Ova stvarnost sastoji se od pojave (appearance), prirode, suštine, snage, uticaja, unutrašnjeg uzroka, odnosa, latentnog efekta, manifestnog efekta i njihove konsistentnosti od početka do kraja. (LS2, 24)1

Danas, još jednom ponovo, proučavajmo suštinu Lotos sutre. 

U mom poslednjem predavanju, razmatrao sam mudrost Bude koji je shvatio istinsku suštinu koja postoji u svim stvarima, sa stanovišta odeljka sutre koji otkriva deset faktora života. 

U gošou "Prava suština života", Ničiren Dajšonin razjašnjava temeljno značenje prave suštine deset faktora.

Dajšonin  je  pisao  “Pravu  suštinu  života” kao odgovor na jedno pitanje svog učenika Sajren-boa u vezi sa gornjim odeljkom poglavlja “Pogodna sredstva”. Sajren-bo, koji je prvobitno namislio da bude učenik za sveštenika Tendaj škole, beše strastveni proučavaoc budizma. 

Dajšonin jasno iznosi na početku ovog gošoa da odeljak Lotos sutre koji objašnjava deset faktora života “znači da sva bića i njihova okolina u svakom od deset svetova, od Pakla kao najnižeg do Budastva kao najvišeg jesu, bez izuzetka, manifestacije Mjoho-renge-kjoa”  (MW-1, 89). Drugim  rečima,  sav  život  (sve pojave),  podvrgnut  stalnim i mnogostrukim promenama, manifestacija je Nam-mjoho-renge-kjoa (prava suština). 

Čitav univerzum je sam Mistični Zakon. Sve stvari u prirodi su pesma, ples, drama, poema, iskričenje, rođenje i smrt, patnja i radost, neprekidne mene, napredovanje i vrhunska radost Mističnog Zakona. 

Veru praktikujemo da bismo postali istinski svesni prave suštine svih pojava i da bismo to manifestovali aktivno u svojim vlastitim životima. Kroz veru možemo razviti jedno izvrsno stanje apsolutne slobode u svom životu. 

U vezi sa deset faktora života, “neprekidnost od početka do kraja” ne znači jednostavno da su devet faktora od “pojavljivanja” do “manifestnog efekta” savršeno integrisani u svakom od deset svetova - tako da ako je neko ili nešto u svetu Pakla, na primer, onda će i svi faktori te osobe ili stvari biti u stanju pakla. Dajšonin razjašnjava da to označava neprekidnost na jednom temeljnijem nivou: da su svih devet faktora u svakom od deset svetova temeljne manifestacije Mjoho-renge-kjoa. 

Sagledati sve stvari kao manifestaciju Mjoho-renge-kjoa, znači opaziti pravu suštinu svih pojava. To je mudrost Bude. 

U jednom drugom gošou, Dajšonin jasno kaže: “Deset faktora života su Mjoho-renge-kjo” (Gošo Zenšu, str. 415). Nam-mjoho-renege-kjo je temeljni zakon univerzuma (prava suština) koji se neprestano manifestuje u Deset Svetova (sve pojave). 

Onaj ko postaje prosvetljen za Mistični Zakon kao temeljnu istinu univerzuma je buda. Budino prosvetljeno stanje života izraženo je kao Gohonzon. Tako, deset faktora života na kraju ukazuju na Gohonzon. 

Predsednik Toda objasnio je to govoreći: 

Deset faktora postaju tako jedno skraćeno objašnjenje forme Gohonzona. Eto zašto je poglavlje “Pogodna sredstva” veoma važno. 
     Na površini, to su samo deset faktora; to je na nivou doktrinalnog izučavanja sutri. Ali sa stanovišta prosvetljenja, Ničirena Dajšonina, na nivou njegovog opažanja istine u dubinama vlastitog bića, oni postaju jedan opis Gohonzona.
Drugim rečima, sa stanovišta Dajšoninovog budizma, prava suština svih pojava je ništa drugo do Gohonzon. 

U terminima Gohonzona, “Nam-mjoho-renge-kjo Ničiren”, ispisano naniže u centru Gohonzona, odgovara pravoj suštini, a bića Deset Svetova, koja se pojavljuju sa obe strane, predstavljaju sve pojave. U terminima doktrine ičinen sanzena, ičinen (jedan jedini trenutak života) odgovara pravoj suštini, a sanzen (tri hiljade oblasti) svim pojavama. 

Kada se molimo Gohonzonu aktuelnog ičinen sanzena, kao bića devet svetova, naše dnevne aktivnosti, osvetljene Nam-mjoho-renge-kjoom, otkrivaju pravu suštinu svih pojava. Dajšonin kaže: “živa bića Deset Svetova su sva bude prave suštine svih pojava”. (Gošo Zenšu, str. 830). Naši životi, baš takvi kakvi su, bilo da su u svetu Pakla ili u svetu ljudi - mogu sijati kao utelovljenja prave suštine, to jest, Mjoho-renge-kjoa. 

Nije neophodno ići nekud daleko ili postati neko veoma poseban. Bez obzira da li doživljavamo patnju ili radost, sve dok iskreno nastavljamo da se molimo Gohonzonu i preduzimamo akciju za kosen-rufu, baš takvi kakvi smo, definitivno ćemo postati bude prave suštine svih pojava. I možemo ispuniti svoju vlastitu jedinstvenu misiju. 

U stvari, kroz svoje praktikovanje vere postajemo sposobni da izrazimo nezaustavljivo delovanje ičinen sanzena u svojoj egzistenciji iz dana u dan i kroz svoje živote. 

Dvadeset šesti visoki sveštenik, Ničikan Šonin kaže u svojim egzegezama o “Pravom predmetu poštovanja”: “Kada jednousmereno recitujemo Nam-mjoho-renge-kjo, naši životi u svojoj celosti postaju predmet poštovanja”. 

Kroz izvođenje prakse Mističnig Zakona, za sebe i druge, naš život postaje Gohonzon. Možemo zapravo učiniti da naš život sija kao suština Mističnog Zakona. 

Predsednik Toda je rekao: “Poštovanjem Gohonzona i recitovanjem Nam-mjoho-renge-kjoa, Gohonzon potpuno prodire u naš život. A kada zatvorimo oči i pogledamo duboko unutra, Gohonzon se tu takođe jasno pojavljuje, sve vreme rastući u snazi i počinjući da sija još jasnije. 

U osnovi, čitav univerzum je prava suština svih pojava i Gohonzon. U osnovi, naš vlastiti život je takođe prava suština svih pojava i Gohonzon. Zbog toga, kada obožavamo Gohonzon, kroz dinamičnu razmenu između univerzuma i svog života, naša vlastita prava suština, to jest, naš život kao suština Nam-mjoho-renge-kjoa, počinje da blista. Mudrost buda, koja nam je urođena, navire. Hrabrost za preduzimanje saosećajne akcije iskrsava u našem srcu. I stupamo na zlatnu stazu sreće. 

Kako je, odista, veliki Gohonzon! Kako je čudesna mudrost Lotos sutre! Urežimo dublje u svoje srce da je Gohonzon po sebi utelovljenje neiscrpne sreće i mudrosti i Lotos sutra Potonjeg Dana Zakona. 

Međusobno prožimanje deset svetova i ičinen-sanzen 

Kroz objašnjavanje deset faktora i prave suštine svih pojava, Šakjamuni je manje ili više izrazio sadržaj mudrosti Bude. Kasnije u “Pogodnim sredstvima”, on objašnjava Budino jedino učenje (jedino Budino vozilo) koje “otvara vrata”, “pokazuje”, “budi živa bića za” i “navodi ih da stupe” na stazu Budine mudrosti. I on razjašnjava da su tri tipa učenja (tri vozila) izložena pre Lotos sutre za dobro onih-koji-slušaju-glas, pratjekabuda i bodisatvi, pogodna sredstva. Ovo je nazvao “zamenom triju vozila jednim”. 

Pošto odeljak koji objašnjava pravu suštinu deset faktora ukazuje na srž zamene, to je nazvano “sažetom zamenom triju vozila jednim”. Veliki učitelj Tjen-taj iz Kine ustanovio je svoju suštinsku doktrinu ičinen sanzena na osnovi tog odeljka i koncepta o međusobnom prožimanju Deset Svetova. 

Učenje Lotos sutre koje otvara mudrost Bude svim ljudima je otkrovenje da su sva bića devet svetova obdarena svetom budastva. Zasnivajući se na ovom mističnom principu, Tjen-taj je izrazio nedostižnu pravu suštinu kroz koncepte o međusobnom prožimanju Deset Svetova (po kome je svaki od Deset Svetova obdaren sa svih Deset Svetova) i o stotinu svetova i hiljadu faktora (po kome je svaki od stotinu svetova obdaren sa deset faktora). 

Carstvo okoline je tako razjašnjeno kada dođemo do naznake u poglavlju “Življenja” suštinskog učenja Lotos sutre, da je ovaj saha svet zemlja gde Buda večno obitava. Na toj osnovi, Tjen-taj razvija doktrinu ičinen sanzena, objašnjavajući da hiljadu faktora sadrže tri carstva. 

S tim u vezi, Ničiren Dajšonin kaže: “Doktrina  ičinen sanzena proizlazi iz deset faktora sadržanih u prvom delu (od osam delova) Lotos Sutre” (Gošo Zenšu, str. 412). 

I kao što vidimo, odeljak koji objašnjava pravu suštinu deset faktora je krunski i naznačava da sva bića Deset Svetova mogu postati bude. 

Reći da sva bića Deset Svetova imaju deset faktora pojavljivanja, prirode, suštine, snage, uticaja, inherentnog uzroka, odnosa, latentnog efekta, manifestnog efekta i njihove konsistencije od početka do kraja, nije ništa manje nego potvrda da, posmatrano okom Bude, nema razlike između Budinog života i života drugih. Prosvetljenje svih ljudi je, stoga, sigurna stvar. 

Dajšonin ističe važnost ovog odeljka, govoreći: 

Konačna nakana Budinog prispeća u ovaj svet je Lotos sutra, temeljno učenje koje osposobljava sva živa bića da stupe na Budin put. Ova je doktrina, stoga, slivanje u samo jednu četvorokarakternu frazu prave biti svih pojava… Ova jedina fraza sadrži neizmerno značenje. (Gošo Zenšu, str. 1139). 

Pobijanje Tendaj škole zbog manjkanjavosti u praktikovanju

Pravo epohalno značenje vezuje se za činjenicu da je, sa stanovišta Dajšoninovog učenja, prava suština svih pojava Gohonzon. 

Namera Tjen-tajevog budizma (poznatog kao Tendaj škola u Japanu) beše opaziti pravu suštinu svih pojava u vlastitom srcu kroz praksu posmatranja vlastitog uma i opažanje Zakona unutar njega. Krajnja meta beše probuđenje za pravu suštinu koja je jedno sa svim pojavama. 

Međutim, ovakav duh beše iskrivljen od strane kasnijih Tendaj učenika. Tendaj škola u Dajšoninovo vreme beše odstupila čak do tačke odbacivanja vrednosti budističke prakse. Njihovo gledište, jednostavno postavljeno, beše da pošto je prava suština bila jedno sa svim pojavama, onda je bilo dobro i za stvari da budu baš takve kakve su; neko je bio buda čak i ako nije izvodio praksu. Bili su postali kompletno degenerisani; potpuno su bili ubili duh osnivača Tjen-taja. 

Jednostavno govoreći, takva stvarnost, umuljana u kaljuzi i patnji, po sebi je prava suština, bez mogućnosti da vodi ikakvom poboljšanju u ljudskim životima ili u društvu. Do današnjeg dana, tendencija da spremno gleda prisutna stanja kroz ružičaste naočari i zanemari akciju potrebnu da donese pozitivnu promenu, ostaje duboko ukorenjena u pogledu japanskog naroda na religiju i život. 

Ničiren Dajšonin se borio protiv takve dekadentne Tendaj škole. Moglo bi se čak reći da su sveštenici Tendaj škole iskoristili učenje o pravoj suštini svih pojava da opravdaju vlastitu dekadenciju. U tom pogledu, liče na Ničiren Šošu sveštenstvo danas. 

Ničiren Dajšonin je oživeo mudrost Bude, koji je opazio pravu suštinu svih pojava kao jednu nit vodilju ljudima koji streme napretku u svojoj budističkoj praksi i koriste je da dostignu budastvo. To jest, ispisao je Gohonzon koji utelovljuje prosvetljen život Takodošavšeg  Nam-mjoho-renge-kjoa (Ničiren Dajšonin) za sve ljude širom sveta tokom Potonjeg Dana Zakona. 

Dajšoninov budizam uči ne da treba samo opažati pravu suštinu svih pojava unutar svojih života, već da treba stremiti tome da učinimo da stvarnost naših života i naše okoline sija kao prava suština svih pojava. To je jedna filozofija menjanja i poboljšanja u smeru uzrokovanja da sve pojave - naš život i društvo - sijaju kao suštin |biće| Mističnog Zakona. 

Svetlom mudrosti prave suštine svih pojava možemo odagnati tamu iluzija koje izranjaju iz neznanja o ovoj mudrosti. U tom smislu, naše postojanje po sebi je svetlost. Naša je borba u tome da razbistrimo i osvetlimo mesto na kome smo. Kada postanemo svetli, tada, bez obzira gde smo, neće moći da bude tame u tom području.

Dajšonin je započeo jednu veliku borbu religijske reformacije za odbacivanje dekadencije i degeneracije budističkig sveta. A mi, koji smo u direktnoj vezi u veri sa Dajšoninom, nastavljači smo te borbe. 

Današnje Ničiren Šošu sveštenstvo - slično Tendaj školi u Dajšoninovo vreme, ali neupopredivo više zavređujuće prekora - pogazilo je duh osnivača, Ničirena Dajšonina. Zanemarujući praksu i traćeći svoje živote u raspusnosti, potpuno su oskrnavili duh budizma. Zbog toga smo se neustrašivo borili protiv njih. Boriti se protiv zla dokaz je da je neko pravi Dajšoninov učenik. 

Korist od čitanja odeljka tri puta 

Kakvo je značenje vezano za naše čitanje ovog odeljka, koji objašnjava pravu bit deset faktora, tri puta, kada recitujemo sutru tokom praktikovanja gongja svakog jutra i večeri? 

Ovo je zasnovano na jednom stanovištu koje je Dajšonin načinio u gošou “Ičinen Sanzen Homon” (“Doktrina ičinen sanzena”). On objašnjava da čitanje deset faktora tri puta označava manifestaciju tri istine o nesupstancijalnosti, privremenosti egzistencije i Srednjem Putu u našem životu. To znači da naš život manifestuje tri vrline svojstva Zakona, mudrosti i emancipacije. 

Naš život sija kao Budino utelovljeno prosvetljenje (svojstvo Zakona) obdareno mudrošću (svojstvo mudrosti) i saosećanjem (svojstvo akcije i emancipacije). Dajšonin podučava: “Postoji povećana dobrobit u čitanju (ovog odeljka) tri puta” (Gošo Zenšu, str. 412). Ukratko, čitamo to tri puta da proglasimo da je naš život uzvišeni život buda i da uvećamo svoje dobrobiti verovanja. 

Uopšte, svaki put kad radimo gongjo i recitujemo dajmoku, hvalimo buda prirodu u vlastitom životu. Takođe hvalimo buda prirodu u životima svih drugih i družimo se sa buda prirodom univerzuma. Kakva je to samo svečana ceremonija! Kako smo srećni što živimo u skladu sa principom vere koja se manifestuje u svakodnevnom životu! 

Preveo Mića Mijatović, 02.08.1997 u Beogradu.
    1. Ed. Note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). All citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number. / Napomena izdavača: svi navodi iz Lotos sutre su iz The Lotus Sutra, prev. Burton Watson /Barton Votson/ (Njujork, Kolumbija Univerzitet Pres, 1993). Radi lakšeg korišćenja, svi citati iz ovog dela biće dati u tekstu i označeni skraćenicama na sledeći način : LS, zatim broj poglavlja, a zatim broj stranice.

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