Myô hô ren ge kyôNyorai juryôhon.Dai juroku. |
The Lotus SutraChapter 16(Juryo Hon) |
Lotos sutraPoglavlje 16(Đurjo Hon) |
| (1) Niji butsu go. Sho bo-satsu gyű. Issai daishu. Sho zen-nanshi. Nyotô tô shinge. Nyorai jôtai shi go. Bu gô daishu. Nyotô tô shinge. Nyorai jôtai shi go. U bu gô. Sho daishu. Nyotô tô shinge. Nyorai jôtai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gasshô bayku butsu-go. Nyo ze san byaku i. Yui gan ses^shi. Gatô tô shinju butsu-go. |
At this time the Buddha addressed the bodhisattvas and all the multitude: "Men of devout faith, believe and understand the true words of the Tathâgata". Again the Buddha addressed the people: "Believe and understand the true words of the Tathâgata". Once more the Buddha addressed the multitude: "Believe and understand the true words of the Tathâgata". At this time the bodhisattvas and the multitude, beginning with Miroku, pressed their palms together and said: "World-Honored One, our only wish is that you teach us. Certainly we will believe the Buddha’s words". Thus they spoke three times, repeating the words "our only wish is that you teach us. Certainly we will believe the Buddha’s words". |
Tada se Buda obratio bodisatvama i celom mnoštvu: "Pobožni ljudi, verujte u istinite reči Tatagate i shvatite ih". Opet se Buda obratio ljudima: "Verujte u istinite reči Tatagate i shvatite ih". I još jednom se Buda obratio ovom mnoštvu: "Verujte u istinite reči Tatagate i shvatite ih". Tada bodisatve i mnoštvo, počevši od Mirokua, sklopiše dlanove i rekoše: "Od Sveta Uvaženi, naša jedina želja je da nas podučavaš". Tako govoraše oni tri puta, ponavljajući reči "naša jedina želja je da nas podučavaš. Svakako ćemo verovati Budinim rečima". |
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(2) Niji seson. Chi sho bo-satsu. San shô fu shi. Ni gô shi gon. Nyotô tai chô. Nyorai hi-mitsu. Jinzű shi riki. |
When the World-Honored One saw that the bodhisattvas repeated their petition three times and more without ceasing, he addressed them: "Listen well and hear the Tathâgata’s secret and his mystic power. |
Kada Od Sveta Uvaženi vide da bodisatve ponoviše svoj zahtev tri i više puta bez prestanka, obrati im se: "Slušajte dobro i čujte tajnu Tatagate i njegovu mističnu moć". |
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(3) Issai seken. Tennin gyű. Ashura. Kai i kon shaka-muni-butsu. Shus^shaku-shi gű. Ko gayajô. Fu on. Za o dôjô. Toku a-noku-ta-ra san-myaku sanbodai. Nen zen-nanshi. Ga jitsu jô-butsu irai. Muryô muhen. Hyaku sen man noku. Nayuta kô. |
"All gods, men and asuras of this world believe that after leaving the palace of the Shakyas, Shakyamuni Buddha seated himself at the place of meditation not far from the city of Gajâ and attained the supreme enlightenment. However, men of devout faith, the time is limitless and boundless - a hundred, thousand, ten thousand, hundred thousand, nayuta aeons - since I in fact attained Buddhahood. |
"Svi bogovi, ljudi i asure ovog sveta veruju da je posle napuštanja palate Šakjinih, Šakjamuni Buda sedeo na mestu za meditaciju nedaleko od od grada Gađe i dostigao vrhovno prosvetljenje. Međutim, pobožni ljudi, neograničeno je i bezgranično vremena prošlo - stotinu, hiljadu, deset hiljada, sto hiljada, najuta eona - otkako sam, u stvari, dostigao budastvo." |
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(4) Hi nyo go hyaku sen man noku. Nayuta. Asôgi. Sanzen dai sen sekai. Ke shi u nin. Matchi mijin. Ka o tôbô. Go hyaku sen man noku. Nayuta. Asôgi koku. Nai ge ichi-jin. Nyo ze tô gyô. Jin ze mijin. Sho zen-nanshi. O i unga. Ze sho sekai. Ka toku shiyui. Kyôke chi go. Shu fu. |
"Suppose there is one who reduces five hundred, thousand, ten thousand, hundred thousand, nayuta (1011 ), asôgi (1059) major world systems to particles of dust, and then takes them all toward the east, dropping one particle each time he traverses five hundred, thousand, ten thousand, hundred thousand, nayuta, asôgi worlds. Suppose that he continues traveling eastward in this way, until he has finished dropping all the particles. Men of devout faith, what is your opinion? Can the total number of all those worlds be imagined or calculated?" |
"Zamislite da neko svede pet stotina, hiljadu, deset hiljada, sto hiljada, najuta (1011), asogi (1059) glavnih sistema svetova na čestice prašine i ponese ih sve prema istoku, bacajući po jednu trun svaki put kad prelazi pet stotina, hiljadu, deset hiljada, sto hiljada, najuta, asogi svetova. Pretpostavite da nastavlja putovati tako na istok sve dok ne završi sa bacanjem svih čestica. Pobožni ljudi, kakvo je vaše mišljenje? Može li se zamisliti ili izračunati ukupan broj svih tih svetova? |
| (5) Mi-roku bo-sat^tô. Ku byaku butsu gon. Seson. Ze sho sekai. Muryô muhen. Hi sanju sho chi. Yaku hi shin-riki sho. Gyű issai shômon. Hyaku-shi-butsu. I murochi. Fu nô shiyui. Chi go gen-shu. Gatô jű. A-yui-ot-chi-ji. O ze ji chű. Yaku sho fu das^seson. Nyo ze sho sekai. Muryô muhen. Niji butsu gô. Dai bosas^shu. Sho zen-nanshi. Kontô funmyô. Sengo nyotô. Ze sho sekai. Nyaku chaku mijin. Gyű fu chaku^sha. Jin ni i jin. Ichi-jin ikkô. Ga jô-butsu irai. Bu ak o shi. Hyaku sen man noku. Nayuta. Asôgi kô. |
Bodhisattva Miroku and the others said to the Buddha: "World-Honored
One, these worlds are infinite and boundless. They are beyond calculation.
They exceed the power of the imagination. Neither men of Learning nor men
of Realization even with their illusion-free wisdom could imagine or calculate
the number. Athough we are now at the stage where we will never backslide
in faith, we are totally incapable of comprehending this. World-Honored
One, these worlds are infinite and boundless".
Then the Buddha addressed the great bodhisattvas: "Now, men of devout faith, I clearly proclaim too you. Suppose all these worlds, whether they received a particle or not, are once more reduced to dust. Let one particle represent one aeon. Then the time which has passed since I attained Buddhahood surpasses this by one hundred, thousand, ten thousand, hundred thousand, nayuta, asôgi aeons. |
Bodisatva Miroku i ostali rekoše Budi: "Od Sveta Poštovani, ti su svetovi
beskrajni i bezgranični. Oni su van svake mogućnosti proračunavanja. Oni
prevazilaze moć imaginacije. Niti ljudi Znanja niti ljudi Shvatanja, čak
ni svojom od iluzija oslobođenom mudrošću ne bi mogli zamisliti niti izračunati
taj broj. Mada smo mi sada u takvom stanju da više nećemo zapadati u greh
neverovanja, potpuno smo nemoćni da to pojmimo. Od Sveta Poštovani, ti
svetovi su beskonačni i bezgranični."
Tada se Buda obrati velikim bodisatvama: "Sada ću vam, pobožni ljudi, jasno objaviti. Pretpostavite da su svi ti svetovi, bez obzira da li su dobili trun ili ne, još jednom svedeni na prašinu. Neka jedna trunka predstavlja jedan eon. Tada je vreme koje je prošlo otkad sam dostigao budastvo prevazilazi za stotinu, hiljadu, deset hiljada, sto hiljada, najuta, asogi eona. |
| (6) Ji jű ze rai. Ga jô zai shi. Shaba sekai. Seppô kyôke. Yaku o yosho. Hyaku sen man noku. Nayuta. Asôgi koku. Dôri shujô. | "Ever since then I have been constantly in this world, expounding the Law and instructing [the people]. Also I have led and benefited the people in one hundred, thousand, ten thousand, hundred thousand, nayuta, asôgi other worlds. | "Od tada sam uvek bio neprekidno u ovom svetu, izlažući Zakon i podučavajući [ljude]. Takođe sam vodio ljude i donosio im dobrobit u stotinu, hiljadu, deset hiljada, sto hiljada, najuta, asogi drugih svetova." |
| (7) Sho zen nanshi. O ze chűgen. Ga setsu nen-tô-but^tô. U bu gon go. Nyű o nehan. Nyo ze kai i. Hôben fun-betsu. | "Men of devout faith, during this time I taught people about Nentô Buddha and others, saying that I would end all sufferings and pass away. All this I did through different methods of teaching that were suited to the capacity of the people. | "Pobožni ljudi, tokom tog vremena podučavao sam ljude o Nento Budi i drugima, govoreći da bih okončao svu patnju i otišao. Sve sam to činio različitim metodima poučavanja koji behu u skladu sa kapacitetima tih ljudi. |
| (8) Sho zen nanshi. Nyaku u shujô. Raishi ga sho. Ga i butsu-gen. Kan go shin tô. Sho kon ridon. Zui sho ô do. Shosho ji setsu. Myôji fudô. Nenki daishô. Yaku-bu gen gon. Tô nyű nehan. U i shuju hôben. Setsu mimyô hô. Nô ryô shujô. Hok^kangi shin. | "Men of devouth faith, when the people came to me, I perceived with the eyes of a Buddha the degree of their faith and other qualities. Depending upon whether their capacities were keen or dull, I made my appearance, teaching in many different worlds, using different names, and explaining how long a period my teaching would be efficacious. On other occasions when I made my advent, I told the people that I would soon enter nirvana, and I employed many methods to expound the wonderful teachings and caused the people to be gladdened in their hearts. | "Pobožni ljudi, kada su ljudi došli kod mene, ja sam video okom bude stepen njihove vere i druge kvalitete. Zavisno od toga da li njihove sposobnosti behu bistre ili tupe, prilagođavao sam svoj izgled, učenje u mnogo različitih svetova, koristeći različita imena i objašnjavajući tokom kolikog bi perioda moje učenje bilo efikasno. U drugim prilikama kada sam pristizao, govorio sam ljudima da ću uskoro ući u nirvanu i koristio sam mnoge metode da izložim čudesna učenja i učinim da ljudima bude drago u srcima. |
| (9) Sho zen nanshi. Nyorai ken sho shujô. Gyô o shôbô. Toku hak^ku jű sha. I ze nin setsu. Ga shô shukke. Toku a-noku-ta-ra. San-myaku sanbodai. Nen ga jitsu. Jô butsu irai. Ku-on nyaku shi. Tan ni hôben. Kyôke shujô. Ryô nyű butsu-dô. Sa nyo ze setsu. | "Men of devout faith, I, the Tathâgata, observed that the people delighted in inferior teachings and were meager in virtue and weighted down by defilement. Therefore I taught them that I had renounced the world in my youth and later attained enlightenment. But in truth the time since I attained Buddhahood is the tremendously long period I have already revealed. This was only an expedient I used to teach the people and cause them to enter on the path to Buddhahood. | "Pobožni ljudi, ja, Tatagata, zapazio sam da su ljudi očarani inferiornim učenjima, da su oskudnih vrlina i da su opterećeni uprljanošću. Stoga sam im u podučavanju govorio da sam se u mladosti bio odrekao sveta i kasnije dostigao prosvetljenje. Ali doista, vreme od kako sam dostigao budastvo je strahovito dug period koji sam već otkrio. To je bilo samo jedno svrsishodno sredstvo koje sam upotrebio da podučim ljude i učinim da kroče na stazu budastva. |
| (10) Sho zen-nanshi. Nyorai sho en kyôden. Kai i dodas^shujô. Waku sek^koshin. Waku set^tashin. Waku ji koshin. Waku ji tashin. Waku ji koji. Waku ji taji. Sho sho gon-setsu. Kai jitsu fu ko. | "Men of devout faith, the sutras which the Tathâgata expounded are all for the purpose of saving people from their sufferings. Sometimes I spoke of myself, sometimes of others; sometimes I presented myself, sometimes others; sometimes I showed my own actions, sometimes those of others. All my doctrines are true and none are false. | "Pobožni ljudi, svim sutrama koje je Tatagata izložio je svrha da sačuvaju ljude od njihovih patnji. Ponekad sam govorio o sebi, ponekad o drugima; ponekad sam predstavljao sebe, ponekad druge; ponekad sam izlagao vlastite akcije, ponekad akcije drugih. Sva moja učenja su istinita i nijedno nije lažno." |
| (11) Shô-i sha ga. Nyorai nyojit^chiken. Sangai shi sô. Mu u shôji. Nyaku tai nyaku shutsu. Yaku mu zai-se. Gyű metsu-do sha. Hi jitsu hi ko. Hi nyo hi i. Fu no sangai. Ken no sangai. Nyo shi shi ji. Nyorai myô ken. Mu u shaku-myô. | "The reason is that the Tathâgata perceives the true aspect of the threefold world exactly as it is. There is no ebb and flow of birth and death, nor life in this world and later extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world percieve it to be. All such things the Tathâgata sees clearly and without error. | "Razlog tome je taj što Tatagata vidi pravi aspekt trostrukog sveta tačno onako kakav je. Nema oseke i plime rođenja i smrti, niti života u ovom svetu i kasnijeg gašenja. Niti se sastoji od nečega niti je prazan, niti je povezan niti razdvojen. Niti je ono što oni koji borave u tom trostrukom svetu vide da jeste. Sve takve stvari Tatagata vidi jasno i bez greške. |
| (12) I sho shujô. U shuju shô. Shuju yoku. Shuju gyô. Shuju oku-sô. Fun-bek^ko. Yoku ryô shô sho zengon. I nyakkan innen. Hiyu gonji. Shuju seppô. Shosa butsu-ji. Mi zô zan pai. | "People have differing natures, differing desires, differing modes of behavior, and differing ideas and outlooks. Therefore, out of my desire to plant the seeds of enlightenment in their hearts, I have taught them various teachings through stories of past relationships, parables and other sayings. This practice proper to a Buddha I have continued unceasingly. | "Ljudi se razlikuju po svojim prirodama, željama, načinima ponašanja, idejama i gledištima. Stoga sam ih, bez obzira na svoju želju da posejem seme prosvetljenja u njihova srca, podučavao raznim učenjima kroz priče o odnosima u prošlosti, parabole i poslovice. Tu praksu koja odgovara jednom budi nastavio sam neprekidno." |
| (13) Nyo ze. Ga jô-butsu irai. Jindai ku-on. Jumyô muryô. Asôgi kô. Jôjű fu-metsu. Sho zen-nanshi. Ga hon gyô bo-satsu dô. Sho jô jumyô. Kon yű mi jin. Bu bai shô gon. Tô shu metsu-do. Nyorai i ze hôben. Kyôke shujô. | "Since I attained Buddhahood, an unimaginably long period has passed. The lenght of my life is infinite aeons. My life has always existed and shall never end. Men of the devout faith, once I also practiced the bodhisattva austerities, and the life which I then acquired has yet to be exhausted. My life will last yet twice as many aeons from now. Although I never really pass away, I predict my own death. With this means, the Tathâgata teaches people. | "Prošao je nezamislivo dug period od kako sam dostigao budastvo. Dužina mog života je eonima beskonačna. Moj život je uvek postojao i nikada se neće okončati. Pobožni ljudi, jednom sam i ja takođe praktikovao asketske bodisatvičke prakse i život koji sam tada stekao još nije iscrpljen. Živeću još dva puta toliko eona od sada. Mada nikada stvarno ne umirem, predviđam sopstvenu smrt. Tim sredstvom Tatagata podučava ljude." |
| (14) Sho-i sha ga. Nyaku buk-ku-jű o se. Haku-toku shi nin. Fu shu zengon. Bingu gesen. Ton-jaku go-yoku. Nyű o oku-sô. Môken mô chű. Nyakken nyorai. Jô zai fu-metsu. Ben ki kyôshi. Ni e endai. Fu nô shô o. Nanzô shi sô. Kugyô shi shin. | "The reason is this. If the Buddha remains in the world too long, those people with shallow virtue will not be able to accumulate the good fortune necessary to attain enlightenment. They will fall into poverty and debasement. Greedy with the five desires, they will be caught in the snares of deluded thoughts and ideas. By seeing the Tathâgata constantly present and undying in this world, they will become arrogant and selfish and will neglect their practice of Buddhism. They will fail to realize how difficult it is to meet the Tathâgata and will feel no reverence for him. | "Razlog je ovaj. Ako Buda ostaje suviše dugo u svetu, oni ljudi plitkih vrlina neće biti sposobni da sakupe dobru sreću neophodnu da dostignu prosvetljenje. Pašće u oskudicu i poniženje. Pohlepni u pogledu pet želja, biće uhvaćeni u klopke misli i ideja obmane. Videvši Tatagatu stalno prisutnog i kako ne umire u ovom svetu, postaće arogantni i sebični i zanemariće svoje praktikovanje budizma. Neće uspeti da shvate kako je teško sresti Tatagatu i neće osećati poštovanje prema njemu." |
| (15) Ze ko nyorai. I hôben setsu. Bi-ka tô chi. Sho-bus^shus-se. Nan ka chigu. Sho-i sha ga. Sho haku-toku nin. Ka muryô. Hyaku sen man nok-kô. Waku u ken butsu. Waku fu ken sha. I shiji ko. Ga sa ze gon. Sho bi-ku. Nyorai nan ka tokken. Shi shujô tô. Mon nyo ze go. Hit^tô shô o. Nanzô shi sô. Shin ne renbo. Katsu-gô o butsu. Ben shu zengon. Ze ko nyorai. Sui fu jitsu metsu. Ni gon metsu-do. | "As an expedient, therefore, the Tathâgata speaks to the monks, saying: ‘You should know it is a rare thing to live at a time when a Buddha appears in the world.’ The reason is that even after the lapse of infinite, hundred, thousand, ten thousand, hundred thousand aeons, some of the men of little virtue may chance to see a Buddha, but others still may not. Therefore I tell them: ‘Monks, it is rare that one may see the Tathâgata.’ When the people hear these words, they are sure to realize how rare it is to see a Buddha, and then they will yearn and thirst for him. In this way they will plant the cause of enlightenment in their hearts. Therefore the Tathâgata announces his own death even though he does not really become extinct. | "Stoga, kao jedno svrsishodno sredstvo, Tatagata se obraća monasima govoreći: ’Treba da znate da je retka stvar živeti u vreme kada se jedan buda pojavljuje u svetu’. Razlog je taj što čak i posle isteka beskonačnog, stotinu, hiljadu, deset hiljada, sto hiljada eona, neki ljudi malih vrlina mogu slučajno da vide budu, dok drugi još uvek to ne mogu. Stoga im ja kažem: ’Monasi, retkost je da neko može videti Tatagatu’. Kada ljudi čuju te reči, sigurno shvataju kakva je retkost videti budu i tada će čeznuti za njim i biti ga žedni. Tako će posejati uzrok prosvetljenju u svom srcu. Stoga Tatagata najavljuje sopstvenu smrt čak i ako stvarno ne umire." |
| (16) U zen-nanshi. Sho-butsu nyorai. Hô kai nyo ze. I do shujô. Kai jitsu fu ko. | "You men of devout faith, any teching of any Buddha is always like this. Since Buddhas reveal their teachings in order to save people, all of them are true and none are false. | "Vi, pobožni ljudi, svako učenje svakog bude je uvek ovakvo. Pošto bude otkrivaju svoja učenja da bi spasili ljude, sva ona su prava i nijedno nije lažno." |
| (17) Hi nyo rô-i. Chi-e sô-datsu. Myô ren hô-yaku. Zen ji shubyô. Go nin ta. Sho shi-soku. Nyaku jű nijuű. I u ji-en. On shi yo-koku. | "Imagine a wise and skilled physician who can compound medicines to cure any disease. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to a distant land to see to some matter. | "Zamislite jednog mudrog i veštog lekara koji može da napravi takvo jedinjenje lekova da leči svaku bolest. On ima mnogo sinova, možda deset, dvadeset ili čak stotinu i odlazi u neku daleku zemlju da vidi neke stvari." |
| (18) Sho shi o go. On ta doku-yaku. Yaku hotsu monran. Enden u ji. | "Later the children drink some kind of poison that makes them wild with pain, and they fall writhing to the ground. | "Kasnije deca piju neku vrstu otrova od čega podivljaju i dobiju bolove i popadaju na zemlju previjajući se." |
| (19) Zeji go bu. Gen rai ki ke. Sho shi on doku. Waku shitsu honshin. Waku fu shis^sha. Yô ken go bu. Kai dai kangi. Haiki monjin. Zen nan non ki. Gatô guchi. Go buku doku-yaku. Gan ken kuryô. Kyô shi jumyô. | "At this time the father comes back to his home and finds his children have drunk poison. Some are out of their minds, while others are not. Seeing their father from afar, all are filled with joy and kneel down to entreat him, saying: ‘How wonderful that you have returned safely! We were stupid and by mistake drank some poison. We beg you to cure us and let us live longer.’ | "Tada se otac vraća kući i nalazi da su mu deca popila otrov. Neki su sišli s uma, dok drugi nisu. Videvši svog oca izdaleka svi se obradovaše i klekoše da ga preklinju govoreći: ’Kako je čudesno što si se bezbedno vratio! Bejasmo glupi i greškom popismo neki otrov. Molimo te da nas lečiš i učiniš da živimo duže’. |
| (20) Bu ken shi tô. Kunô nyo ze. E sho kyôbô. Gu kô yaku-sô. Shiki kô mimi. Kai shitsu gu-soku. Tô-shi wagô. Yo shi ryô buku. Ni sa ze gon. Shi dai rô-yaku. Shiki kô mimi. Kai shitsu gu-soku. Nyotô ka buku. Soku jo kunô. Mu bu shugen. | "The father, seeing his children suffering like this, follows various prescriptions. Gathering fine medicinal herbs that are perfect in color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a dose of these to his children, he tells them: ‘This highly beneficial medicine is perfect in color, fragrance and flavor. Take it, and you will quickly be relieved of your sufferings and will be free of all distress.’ | "Otac, videvši svoju decu kako tako pate, postupa po raznim receptima. Prikupivši fine lekovite trave savršene boje, mirisa i ukusa, melje ih, prosejava i meša. Dajući jednu dozu toga svojoj deci, kaže im: ’Ovaj veoma koristan lek je savršene boje, mirisa i ukusa. Uzmite ga i brzo ćete biti oslobođeni svojih patnji i svih neprilika’. |
| (21) Ga sho shi chű. Fu shis^shin ja. Ken shi rô-yaku. Shiki kô gu kô. Soku-ben buku shi. Byô jin jo yu. Yo shis^shin ja. Ken go bu rai. Sui yak-kangi. Monjin gu-shaku ji byô. Nen yo go yaku. Ni fu kô buku. | "Those children who have not lost their senses can see that the beneficial medicine is good in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness, but when they are given medicine, they refuse to take it. | "Ona deca koja nisu izgubila razum mogu da vide da je koristan lek dobar i po boji i po mirisu, tako da su ga odmah uzela i bila potpuno izlečena od svoje bolesti. Ona koja su sišla s uma, podjednako behu očarana da vide kako im se otac vraća i mole ga da izleči njihovu bolest, ali kada im je lek dat, odbijaju da ga uzmu." |
| (22) Sho-i sha ga. Dokke jinyű. Ship^ponshin ko. O shi kô. Shiki kô yaku. Ni i fu mi. Bu sa ze nen. Shi shi ka min. I doku sho chű. Shin kai tendô. Sui ken ga ki. Gushak^kuryô. Nyo ze kô yaku. Ni fu kô buku. Ga kon tô setsu hôben. Ryô buku shi yaku. Soku sa ze gon. Nyotô tô chi. Ga kon sui rô. Shi ji i shi. Ze kô rô-yaku. Kon ru zai shi. Nyo ka shu buku. Mot^tsű fu sai. Sa ze kyô i. Bu shi ta-koku. Ken shi gen gô. Nyu bu i shi. | "This is because the poison has penetrated deeply, causing them to lose their minds. Therefore they think that the medicine will not taste good in spite of its fine color and fragrance. Then the father thinks: ‘My poor children! The poison has attacked them and completely deranged their minds. Although they are happy to see me and ask me to cure them, they refuse to take this fine medicine I offer them. Now I must use some means to get them to take it.’ So he tells them this: ‘Children, listen. I am now old an weak. My life is nearing its end. I leave this good medicine here for you now. You should take it and not worry that it will not cure you.’ So instructing them, he again goes off to another land, where he sends a messanger home to announce: ‘Your father is dead.’ | "To je stoga što je otrov duboko prodro, učinivši da izgube razum. Zbog toga misle da lek neće biti ukusan uprkos njegovoj lepoj boji i aromi. Tada otac razmišlja: ’Jadna moja deca! Otrov ih je napao i potpuno im poremetio um. Mada su srećni što me vide i traže da ih lečim, odbijaju da uzmu ovaj fini lek koji im nudim. Sada moram da upotrebim neko sredstvo da ih navedem da ga uzmu’. Stoga im govori: ’Slušajte, deco. Ja sam sada star i slab. Moj se život bliži kraju. Ostavljam vam sada ovaj dobar lek. Treba da ga uzmete i da ne brinete da vas neće izlečiti’. Tako ih podučivši, ponovo odlazi u jednu drugu zemlju odakle šalje glasnika kući da javi: ’Vaš otac je umro’. |
| (23) Zeji sho shi. Mon bu haisô. Shin dai unô. Ni sa ze nen. Nyaku bu zai sha. Jimin gatô. Nô ken kugo. Konja sha ga. On sô ta-koku. Ji yui koro. Mu bu jiko. Jô e hikan. Shin zui shôgo. Nai chi shi yaku. Shiki kô mimi. Soku shu buku shi. Doku byô kai yu. Go bu mon shi. Shit^chi toku sai. Jin ben rai ki. Gen shi ken shi. | "Hearing that their father has deserted them and died, the sons are overcome by anguish and reflect: ‘If our father were alive, he would have pity on us and protect us, but now he has forsaken us and died in some faraway land. We are now mere orphans with no one to rely on.’ In their incessant grief, they finally awaen. They realize that the medicine actually does possess excellent color, fragrance and flavor, and so they take it and are healed of all the effects of the poison. The father, hearing that his children are cured, returns home and appears to them all. | "Čuvši da ih je otac napustio i umro, sinovi su nadvladani mukom i razmišljaju: ’Da nam je otac otac živ, sažalio bi se na nas i štitio bi nas, ali sada nas je napustio i umro u nekoj dalekoj zemlji. Sada smo potpuna siročad i nemamo nikoga da se oslonimo na njega’. U toj neprekidnoj tuzi, konačno se probudiše. Shvataju da je lek u stvari izvrsne boje, mirisa i ukusa i uzimaju ga, tako, i izleče se od svih posledica otrova. Otac, čuvši da su mu deca izlečena, vraća se kući i pojavljuje pred svima." |
| (24) Sho zen-nanshi. O i unga. Ha u nin nô. Sesshi rô-i. Komô zai fu. Hot^cha. Seson. Butsu gon. Ga yaku nyo ze. Jô-butsu irai. Muryô muhen. Hyaku sen man noku. nayuta. Asôgi kô. I shujô ko. i hôben-riki. Gon tô metsu-do. Yaku mu u nô. Nyo hô setsu ga. Komô ka sha. |
"Now, men of devout faith, what do you think about this? Can anyone
say that this excellent physician is guilty of lying?"
"No, World-Honored One." Then the Buddha spoke, saying: "It is the same with me. The time is limitless - a houndred, thousand, ten thousand, hundred thousand, nayuta, asôgi aeons - since I attained Buddhahood. For the sake of people I have used these expedient means, telling of my own passing. But no one can reasonably accuse me of lying." |
"E sad, pobožni ljudi, šta vi mislite o ovome? Može li iko da kaže da
je ovaj izvrstan lekar kriv zbog laganja?"
"Ne, Od Sveta Poštovani." Tada Buda reče: "Isto je i sa mnom. Bezgranično je vremena prošlo – stotinu, hiljadu, deset hiljada, sto hiljada, najuta, asogi eona – otkako sam dostigao budastvo. Za dobro ljudi koristio sam ta korisna sredstva, pričajući o vlastitoj smrti. Ali niko me opravdano ne može optužiti za laganje". |
| (25) Niji seson. Yoku jű sen shigi. Ni sestu ge gon. Ji ga toku bur^rai. Sho kyô sho kosshu. Muryô hyaku sen man. Oku sai asôgi. Jô seppô kyôke. Mushu oku shujô. Ryô nyű o butsu-dô. Nirai muryô kô. |
At that time the World-Honored One, desiring to emphasize this teaching
once more, spoke in verse.
Since I attained Buddhahood,
|
Tada Od Sveta Poštovani, želeći da naglasi svoje učenje još jednom,
govoraše u stihovima.
Otkada dostigoh budastvo,
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| (26) I do shujô ko. Hôben gen nehan. Ni jitsu fu metsu-do. Jô jű shi seppô. |
I let the people witness my nirvana
as a means to save them, but in truth I do not die; I am here always, teching the Law. |
Puštam da ljudi budu svedoci mojoj nirvani
kao sredstvo da ih spasem, ali doista ne umirem; uvek sam ovde, podučavajući Zakonu. |
| (27) Ga jô jű o shi. I sho jin-zű-riki. Ryô tendô shujô. Sui gon ni fu ken. |
I am here always,
yet because of my mystic powers the deluded people cannot see me even when I am close by. |
Uvek sam ovde,
pa ipak usled mojih mističnih moći zavedeni ljudi ne mogu da me vide čak i kada sam blizu. |
| (28) Shu ken ga metsu-do. Kô kuyô shari. Gen kai e renbo. Ni shô katsu-gô shin. |
When the people witness my passing,
they pay widespread reverence to my relics. All of them harbor thoughts of yearning, and in their hearts a thirst for me is born. |
Kada ljudi posvedoče moj odlazak,
veoma cene moje relikvije (mošti). Svi oni gaje misli čežnje, a u njihovim srcima žeđ za mnom je rođena. |
| (29) Shujô ki shin-buku. Shichi-jiki i nyűnan. Isshin yok^ken butsu. Fu ji shaku shinmyô. Ji ga gyű shusô. Ku shutsu ryôjusen. |
When they have become truly faithful,
honest and upright, gentle in mind, single-mindedly yearning to see the Buddha, not begrudging their lives to do so, then I and the assembly of monks appear together on Eagle Peak. |
Kada postanu doista puni vere,
časni i čestiti, blagog duha, duha čežnjom usmerenog da vide Budu, ne žaleći svojih života stoga, tada se ja i skup kaluđera zajedno pojavljujemo na Orlovom Vrhu. |
| (30) Ga ji go shujô. Jô zai shi fu-metsu. I hô-ben-rik^ko. Gen u metsu fu-metsu. Yo-koku u shujô. Kugyô shingyô sha. Ga bu o hi chű. I setsu mujô hô. |
Then I tell the people
that I am always here, never dying, that I seem at times to live, at time to die, merely as an expedient means. If there are those in other worlds who are reverent and sincere in faith, among them also I teach the highest Law of all. |
Tada kažem ljudima
da sam uvek ovde, da nikada ne umirem, da izgleda kao da ponekad živim, ponekad umrem, prosto stoga što je to jedno korisno sredstvo. Ako ima u drugim svetovima onih koji su puni poštovanja i iskreni u veri, njih takođe učim najvišem Zakonu od svih. |
| (31) Nyotô fu mon shi. Tan ni ga metsu-do. Ga ken sho shujô. Motsu-zai o kukai. Ko fu i genn shin. Ryô go shô katsu-gô. In go shin renbo. Nai shutsu i seppô. |
But you refuse to hear my words,
and insist upon thinking that I die. I see the mass of people drowned in a sea of woe, and of that reason I do not show myself, causing them to thirst for me. When their hearts commence to yearn, I appear at once to teach the Law. |
Ali vi odbijate da čujete moje reči,
i insistirate na mišljenju da umirem. Vidim mase ljudi utopljene u moru jada, i s tog razloga se ne pokazujem, da bi me bili žedni. Kada njihova srca počnu da čeznu, pojavljujem se odjednom da podučavam Zakonu. |
| (32) Jin-zű-riki nyo ze. O asôgi kô. Jô zai ryô-jusen. Gyű yo sho jűsho. Shujô ken kô jin. Dai ka sho shô ji. Ga shi do annon. Tennin jô jűman. Onrin sho dô-kaku. Shuju hô shôgon. Hôju ta keka. Shujô sho yű-raku. Shoten gyaku tenku. Jô sas^shu gi-gaku. U mandara ke. San butsu gyű daishu. Ga jôdo fu ki. Ni shu ken shô jin. ufu sho kunô. Nto ze shitsu jűman. |
Such are my mystic powers.
For innumerable kotis of aeons I have always been on Eagle Peak and have lived in various other lands. When men witness the end of an aeon and all is consumed in a great fire, this, my land, remains safe and unharmed, constantly filled with all kinds of gems. Precious trees bear plentiful flowers and fruit, and the people there are happy and the ease. The gods strike heavenly drums, making a ceaseless symphony of sound. A rain of white mândâra blossoms scatters over the Buddha and the people. My pure land is indestructible, yet men see it as consumed in fire, filled with sorrow, fear and woe, a place of countless troubles. |
Takve su moje mistične moći.
Tokom nebrojenih kotisa eona uvek bejah na Orlovom Vrhu i živeh u raznim drugim zemljama. Kad čovek posvedoči kraj jednog eona i kada je sve uništeno u velikoj vatri, ovo, moja zemlja, ostaje sigurna i nepovređena, neprekidno ispunjena svim vrstama dragulja. Dragoceno drveće nosi bogate cvetove i plodove, a ljudi su ovde srećni i spokojni. Bogovi udaraju u nebeske bubnjeve, stvarajući neprekidnu simfoniju zvuka. Kiša belih cvetova mandare rasipa se nad Budom i ljudima. Moja čista zemlja je nerazoriva, mada je ljudi vide progutanu u vatri, ispunjenu žalošću, strahom i jadom, kao mesto bezbrojnih nevolja. |
| (33) Ze sho zai shujô. I aku-gô innen. Ka asôgi kô. Fu mon sanbô myô. |
These people with their various crimes,
because of the effects of their evil deeds, will never even hear the name of the three treasures, though countless aeons go by. |
Ti ljudi, sa svojim raznim zločinima,
usled posledica svojih loših dela, nikada neće čak ni čuti ime tri blaga, ma i bezbrojni eoni prošli. |
| (34) Sho u shu ku-doku. Nyűwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppô. Waku-ji i shi shu. Setsu butsu-ju muryô. Ku nai ken bussha. I setsu butsu nan chi. |
But those who follow meritorious ways,
who are gentle, peaceful and upright, all of them will see me here in person, teaching the Law. At times I will teach these people the immeasurable lenght of the Buddha’s life, and to those who see me only after a long while I will explain how difficult it is to meet the Buddha. |
Ali oni koji slede hvale vredne puteve,
koji su blagi, miroljubivi i čestiti, svi će me oni videti ovde i lično, kako podučavam Zakonu. U tim razdobljima, podučavaću ove ljude neizmernoj dužini Budinog života, a onima koji me vide jedino posle dugog perioda objasniću kako je teško sresti Budu. |
| (35) Ga chi-riki nyo ze. Ekô shô murymô. Jumyô mushu kô. Ku shugô sho toku. |
Such is the power of my wisdom
that it illuminates infinitely far. This life that endures for countless aeons I gained as the result of lengthy practice. |
Takva je moć moje mudrosti
da osvetljava beskonačno daleko. Ovaj život koji istrajava bezbrojnim eonima zadobio sam kao rezultat dugog praktikovanja. |
| (36) Nyotô u chi sha. Mot^to shi shô gi. Tô dan ryô yô jin. Butsu-go jip^puko. Nyo i zen hôben. I ji ôshi ko. Jitsu zai ni gon shi. Mu no sek^komô. Ga yaku i se bu. Ku sho kugen sha. |
You, men of wisdom,
rid yourselves of all doubts about this! Cut them off once and for all. The Buddha’s words are true, not false. He is like the skilled physician using some device to cure his deluded children. He lives but tells them he has died. No one can call his teching false. I am the father of this world, saving those who are suffering and afflicted. |
Vi, mudri ljudi,
otarasite se svih sumnji o tome! Sasecite ih jednom za svagda. Budine reči su istinite, a ne lažne. On je kao vešt lekar, koji koristi neka sredstva da izleči svoju zaluđenu decu. On živi ali im govori da je umro. Niko ne može nazvati njegovo učenje lažnim. Ja sam otac ovog sveta, koji čuva one koji pate i koji su ucveljeni. |
| (37) I bonbu tendô. Jitsu zai ni gon metsu. I jô ken ga ko. Ni shô kyôshi shin. Hô-itsu jaku go-yoku. Da o aku-dô chű. Ga jô chi shujô. Gyô dô fu gyô dô. Zui ô sho ka do. I ses^shuju hô. |
Because of the delusions of ordinary people,
I say I have departed, though in fact I live, for if they see me constantly, arrogance and selfishness arise in their hearts. Abandoning themselves to the five desires, they fall into the paths of evil. I am ever aware of which people practice the Way, and which do not, and in response to their needs for salvation I teach them various kinds of doctrines. |
Zbog obmana običnog sveta,
govorim da sam otišao, mada živim u stvari, jer ako me neprekidno viđaju, arogancija i sebičnost se javljaju u njihovim srcima. Bivajući neobuzdani u pogledu pet želja, dopadaju stazama zla. Uvek sam svestan toga koji ljudi praktikuju Put, a koji ne, i s obzirom na njihove potrebe za spasenjem učim ih raznim vrstama doktrina. |
| (38) Mai ji sa ze nen. I ga ryô shujô. Toku nyű mu-jô dô. Soku jôju busshin. |
This is my constant thought:
how I can cause all living beings to gain entry to the highest Way and quickly attain Buddhahood. |
Ovo je moja neprekidna misao:
kako da učinim da sva živa bića zadobiju pristup najvišem Putu i brzo dostignu budastvo. |
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Source: "Lectures on the Sutra", The Hoben and Juryo Chapters, by Jôsei Toda. Published by Nichiren Shoshu International Center, Japan. Revised edition, 1984. Printed in Japan. |
Izvor: "Lectures on the Sutra", The Hoben and Juryo Chapters, by Jôsei Toda. Published by Nichiren Shoshu International Center, Japan. Revised edition, 1984. Printed in Japan. |
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Same text, writen in Chinese characters, and with international transliteration, you can see here. |
Isti tekst, pisan kineskim karakterima, a uz internacionalnu transliteraciju, možete videti ovde. |
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