Reality and WisdomThe unity of subject and object, kyochi myogo, is a very important concept in the understanding of Buddhism. Kyo indicates the objective reality or truth of the Buddha nature inherent within one’s life, and chi means the subjective wisdom to realize that truth. In the Lotus Sutra, Taho Buddha, seated in the Treasure Tower, represents objective reality. Then, at Taho’s invitation, Shakyamuni seats himself beside this Buddha. Shakyamuni represents subjective wisdom. That they sat together within the tower signifies the fusion of reality and wisdom. From the viewpoint of life philosophy, Taho Buddha is the Buddha nature inherent in our lives. Shakyamuni Buddha represents the wisdom to realize the Buddha nature. Merely to possess the Buddha nature in our lives does not, however, mean that we are actually Buddhas. When we awaken for the first time to its existence within us, in other words, when our subjective wisdom is completely fused with the objective reality or the thruth, then the Buddha nature actually manifests itself from within the depths of our lives. Accordingly, the fusion of wisdom and reality is itself the attainment of Buddhahood.Nichiren Daishonin embodied his enlightenment - the fusion of reality
and wisdom - in the form of the Gohonzon, the object of worship. The Gohonzon
itself is the entity of the fusion of reality and wisdom, for Shakyamuni
and Taho are positioned in it, representing Buddhahood. In terms of Buddhist
practice for people in the Latter Day of the Low, however, the Gohonzon
corresponds to kyo or reality and one’s faith in the Gohonzon to
chi
or wisdom. With faith in the Gohonzon, one can realize the Buddha nature
inherent in his own life. Thus faith equals wisdom. Again, our Buddha nature
is reality and our faith in the Gohonzon corresponds to wisdom. This fusion
of reality and wisdom takes place within our own lives. Hence Nichiren
Daishonin says in his Gosho, "The Real Aspect of the Gohonzon", "Never
seek this Gohonzon outside yourself. The Gohonzon exists only within the
mortal flesh of us ordinary people who embrace Lotus Sutra and chant Nam-myoho-renge-kyo".1
In the ceremony of the Lotus Sutra, Taho Buddha, Shakyamuni Buddha and
the Buddhas from throughout the universe represent the three properties
of a single Buddha. Taho indicates the property of the Law, Shakyamuni
the property of wisdom and all the other Buddhas, the property of action.
The gathering of all these Buddhas at the ceremony of the Lotus Sutra signifies
that this entire ceremony represents the original Buddha eternally endowed
with the three properties, that is, the Buddha of Nam-myoho-renge-kyo.
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Stvarnost i mudrostJedinstvo subjekta i objekta, kjoiči-mjogo, je jedan veoma važan koncept za razumevanje budizma. Kjo ukazuje na objektivnu realnost ili istinu buda prirode svojstvenu nečijem životu, a či znači subjektivnu mudrost da se ostvari ova istina. U Lotos sutri, Taho Buda, sedevši u Tvrđavi s Blagom, predstavlja objektivnu realnost. Tada, na Tahoov poziv, Šakjamuni seda pored ovog bude. Šakjamuni predstavlja sujektivnu mudrost. To što su zajedno seli u tvrđavi označava stapanje stvarnosti i mudrosti. Sa stanovišta životne filozofije, Taho Buda je buda priroda svojstvena našem životu. Šakjamuni Buda predstavlja mudrost da se ostvari buda priroda. Međutim, jednostavno imati buda prirodu ne znači da smo i ostvarene bude. Kada smo po prvi put probuđeni za njeno postojanje u nama, drugim rečima, kada je naša subjektivna mudrost potpuno stopljena sa objektivnom stvarnošću, to jest istinom, tada se buda priroda zaista manifestuje iz dubina naših života. U skladu s tim, stapanje mudrosti i stvarnosti je po sebi dostizanje budastva.Ničiren Dajšonin je utelovio svoje prosvetljenje - stapanje stvarnosti
i mudrosti - u oblik Gohonzona, objekt poštovanja. Gohonzon kao takav je
suština stapanja stvarnosti i mudrosti, Šakjamuni i Taho su postavljeni
u njega, predstavljajući budastvo. U terminima budističke prakse za ljude
Potonjeg Dana Zakona, međutim, Gohonzon odgovara kjo-u ili stvarnosti,
a nečija vera u Gohonzon či-ju ili mudrosti. Verujući u Gohonzon,
čovek može ostvariti sebi svojstvenu buda prirodu. Tako se vera izjednačava
sa mudrošću. Opet, naša buda priroda je stvarnost, a naša vera u Gohonzon
odgovara mudrosti. Ovo stapanje stvarnosti i mudrosti zauzima mesto u našim
vlastitim životima. Otud Ničiren Dajšonin kaže u svom Gošou "Pravi aspekt
Gohonzona": "Nikada ne traži Gohonzon izvan sebe. Gohonzon postoji jedino
u smrtnom telu nas običnih ljudi koji prihvatamo Lotos sutru i recitujemo
Nam-mjoho-renge-kjo".2 Tokom ceremonije
Lotos sutre, Taho Buda, Šakjamuni Buda i bude širom univerzuma predstavljaju
tri svojstva svakog pojedinačnog bude. Taho označava svojstvo Zakona, Šakjamuni
svojstvo mudrosti, a sve ostale bude svojstvo delovanja. Okupljanje svih
ovih buda na ceremoniji Lotos sutre znači da cela ova ceremonija predstavlja
izvornog Budu večno obdarenog trima svojstvima, to jest, Budu Nam-mjoho-renge-kjoa.
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