Gošo: Pismo Giđo-bou

Letter to Gijo-bo

I have carefully reviewed your question about the Buddhist doctrines. The blessing of the Lotus Sutra can only be understood between Buddhas. It is the kind of enlightenment that even the wisdom of Shakyamuni Buddha’s emanations throughout the ten directions can barely fathom, if at all. This is why, as you well know, the Great Teacher T’ien-t’ai construed the character myo [of Myoho-renge-kyo] to mean that which is beyond ordinary comprehension.¹ The Lotus Sutra proclaims a great diversity of practices, but only T’ien-t’ai, Miao-lo and Dengyo were able to understand the heart of the sutra. Among these men, the Great Teacher Dengyo was the reincarnation of T’ien-t’ai [and therefore well versed in the T’ien-t’ai doctrine]. Nevertheless, he sent envoys to T’ang China on many occasions in an effort to resolve the common doubts of others concerning the sutra. The essence of the sutra is the mutual possession of the Ten Worlds, one hundred worlds and one thousand factors, and the three thousand realms in a single moment of life. This is a doctrine of great importance which was revealed in the work entitled Maka shikan.

The teaching of the Juryo chapter bears special significance for me, Nichiren. T’ien-t’ai and Dengyo understood it in a general way but did not reveal it in words, and the same was true of Nagarjuna and Vasubandhu. The Jigage section of the chapter states, ‘...single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives...’ I, Nichiren, have called forth Buddhahood from within my life by living this sentence. This means that I myself embodied the Three Great Secret Laws, or the reality of the three thousand realms in a single moment of life, implied in the Juryo chapter. But let us keep this to ourselves!

Dengyo, the Great Teacher of Mount Hiei, journeyed to China to receive instruction in the profound meaning of this sentence from the sutra. ‘Single’ of ‘single-mindedly’ means the one pure way,² and ‘mind’ indicates all phenomena and existences. The Great Teacher T’ien-t’ai explained the Chinese character for ‘mind’ by saying that it consists of four brush strokes representing the moon and three stars and implies that the mind that resides in the effect [of Buddhahood] is pure and clean.³ My interpretation of the passage is that ‘single’ stands for myo (mystic), ‘mind’ for ho (law), ‘desiring’ for ren (lotus), ‘see’ for ge (flower), and ‘Buddha’ for kyo (sutra). In propagating these five characters of Myoho-renge-kyo, one should ‘not hesitate even if it costs them their lives.’

‘Single-mindedly desiring to see the Buddha’ also means to see the Buddha in one’s own mind, to concentrate one’s mind on seeing the Buddha, and that to see one’s own mind is to see the Buddha. I have attained the fruit of Buddhahood, the eternally inherent three bodies,⁴ [by living this sentence]. In achieving this I am sure I surpass T’ien-t’ai and Dengyo, Nagarjuna and Mahakashyapa. The Buddha admonishes that one should by all means become the master of one’s mind rather than let one’s mind master oneself.⁵ This is why I have emphatically urged you not to hesitate to give up your body and your life for the sake of the Lotus Sutra. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Nichiren

The twenty-eighth day of the fifth month in the tenth year of Bun’ei (1273)

Major Writings of Nichiren Daishonin; Vol 2.

Gosho background information

Pismo Giđo-bou

Pažljivo sam razmotrio tvoje pitanje o budističkim doktrinama. Blagoslov Lotos Sutre može biti razumljiv samo budama. To je vrsta prosvetljenja čiju dubinu jedva može čak i mudrost emanacija Šakjamuni Bude iz deset pravaca premeriti, ako je uopšte moguće. Zbog toga je, kao što dobro znaš, Veliki Učitelj Tjen-tai sastavio karakter myo [iz Mjoho-renge-kjo] da označi ono što je izvan običnog poimanja.¹ Lotos Sutra obznanjuje veliku raznovrsnost praksi, ali su samo Tjen-tai, Miao-lo i Dengjo bili sposobni da razumeju suštinu ove sutre. Među njima, Veliki Učitelj Dengjo beše reinkarnacija Tjen-taia [i stoga dobro upućen u Tjen-taievo učenje]. Ipak, slao je poslanike u Kinu T'ang doba u mnogim prilikama trudeći se da razreši uobičajene nedoumice drugih u vezi sa sutrom. Suština sutre je međusobno posedovanje Deset Svetova, sto svetova i hiljadu faktora, i tri hiljade područja u jednom jedinom trenutku života. Ovo je doktrina velike važnosti koja beše otkrivena u delu naslovljeno Maka šikan.

Učenje Đurjo poglavlja nosi naročit značaj za mene, Ničirena. Tjen-tai i Dengjo su ga razumeli na jedan uopšten način, ali ga nisu otkrili verbalno, a isto beše i sa Nagarđunom i Vasubanduom. Đigaž deo ovog poglavlja tvrdi: "...jednousmerenog uma želeći da vide Budu, ne oklevajući čak i ako ih to košta života..." Ja, Ničiren, prizivao sam budastvo iz dubine svoje duše živeći tu rečenicu. To znači da sam lično utelovio Tri Velika Tajna Zakona, ili stvarnost tri hiljade područja u jednom jedinom trenutku života, nagoveštene u Đurjo poglavlju. Ali zadržimo to za sebe!

Dengjo, Veliki Učitelj sa brda Hiei, putovao je u Kinu da bi primio uputstva u vezi sa dubokim značenjem te rečenice iz sutre. 'Jednousmerenog' iz 'jednousmerenog uma' znači jedan čist način,²a 'uma' ukazuje na sve pojave i egzistencije. Veliki Učitelj Tjen-tai je objasnio kineski karakter za 'um' rekavši da se ovaj sastoji od četiri poteza četkicom koja predstavljaju mesec i tri zvezde i podrazumevaju da je um koji obitava u ishodu [budastva] nezagađen i čist.³ Moje tumačenje ovog odeljka je da 'jednousmerenog' označava mjo (mističan), 'um' ho (zakon), 'želeći' ren (lotos), 'da vide' ge (cvet), a Budu kjo (sutra). U propagiranju ovih pet karaktera Mjoho-renge-kjoa, oni koji to čine 'ne treba da oklevaju čak i ako ih to košta života'.

'Jednousmerenog uma želeći da vide Budu' takođe znači videti Budu u vlastitom umu, koncetrisati svoj um na viđenje Bude i, da je videti vlastiti um isto što i videti Budu. Dosegao sam taj plod budastva, večno sadržan u trima telima,⁴ [živeći ovu rečenicu]. U postizanju toga siguran sam da sam prevazišao Tjen-taia i Dengja, Nagarđunu i Mahakašjapu. Buda opominje da čovek treba svim sredstvima da postane gospodar vlastitog uma pre nego da dozvoli da um gospodari njime.⁵ Eto zašto sam te naglašeno podsticao da se ne kolebaš da daš svoje telo i život za dobro Lotos Sutre. Nam-mjoho-renge-kjo, Nam-mjoho-renge-kjo.

Ničiren

Dvadeset osmi dan petog meseca desete godine Bun' eia (1273.)

Podaci o poreklu gošoa

Preveo Mića Mijatović 23.11.1999. u Beogradu
Izvor: Major Writings of Nichiren Daishonin; tom 2.

Futnote:

Introduction to the Hokke Gengi. / Uvod u Hoke Gengi.
One pure way: The true entity permeating all phenomena. / Jedan čist način (put): prava suština koja prožima sve pojave.
Source unknown. / Nepoznat izvor.
Three enlightened properties of life: Here means that Nichiren Daishonin is the original Buddha eternally endowed with the three properties-the truth of a Buddha's life (hosshin), the wisdom to perceive that truth (hoshin) and the merciful actions of a Buddha to save the people (ojin). "The three enlightened properties" of the original Buddha are defined as musa (literally "not created"), a Buddhist term meaning "natural" or "eternally inherent."/ Tri prosvetljena svojstva života: ovde znači da je Ničiren Dajšonin izvorni buda večno obdaren trima svojstvima - istinom života jednog bude (hosšin), mudrošću da opazi tu istinu (hošin) i milosrdnim aktivnostima jednog bude za spas ljudi (ođin). "Ova tri prosvetljena svojstva" izvornog bude određena su kao musa (literarno značenje "ne-stvoren"), što je jedan budistički izraz koji znači "prirodan" ili "večno prisutan".
Nirvana Sutra, chap. 2. / Nirvana Sutra, poglavlje 2.

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