Letter to Gijo-boBACKGROUND:Although this letter is short, it contains some very important principles. It was written on May 28, 1273, to Gijo-bo, who had been the Daishonin's senior at Seicho-ji temple. Only about a month before, Nichiren Daishonin had written "The True Object of Worship," in which he had revealed the object of worship in terms of the Law and the correct practice for enlightenment in the Latter Day. The "Letter to Gijo-bo" restates the profound contents of "The True Object of Worship," though much more concisely. In Buddhism the mind, besides the conventional implications of heart, psyche and spirit, indicates one's life itself. Buddhism teaches us the law of life, and it shows us how we can develop our inherent Buddhahood. In "The True Object of Worship," Nichiren Daishonin elaborated on "observing the mind." He expounded the object of worship as the key to understanding one's mind. Buddhist practice is prerequisite for us to "see our minds," that is, to manifest our innate Buddha nature. First, Nichiren Daishonin explains the correct way of practice, and then he states that he appeared in this world in order to establish true Buddhism, the essence of the Buddha's teachings, for all mankind. The Daishonin says that, of all the chapters of the Lotus Sutra, the Juryo (16th) chapter is especially important to him. He quotes a passage, ". . . single-mindedly yearning to see the Buddha, they do not begrudge their lives... " and notes: "I ' Nichiren, have called forth Buddhahood from within my life by living this sentence. This means that I actualized the Three Great Secret Laws, the embodiment of ichinen sanzen in the Juryo chapter." He concludes that the ultimate meaning of this passage is Nam-myoho-renge-kyo of the Three Great Secret Laws, to which he was enlightened but which remained only in his heart. This is the first mention
in his writings of the Three Great Secret Laws: the invocation (Nam-myoho-renge-kyo),
the object of worship (the Dai-Gohonzon, for whose inscription he was preparing),
and the place of worship (the sanctuary of the true object, whose construction
he would entrust to his disciples). He elaborated on these three in "Requital
for the Buddha's Favor" written in 1276.
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Pismo Giđo-bouPOREKLO:Mada je ovo pismo kratko, ono sadrži neka veoma važna načela. Napisano je 28. maja, 1273. Giđo-bou, koji je bio Dajšoninov pretpostavljeni u hramu Seičo-đi. Samo oko mesec dana ranije, Ničiren Dajšonin je napisao "Pravi predmet poštovanja", u kome je bio otkrio predmet poštovanja u terminima Zakona i korektne prakse prosvetljenja u Potonjem Danu. "Pismo Giđo-bou" iznova potvrđuje dubok sadržaj "Pravog predmeta poštovanja", mada mnogo konciznije. U budizmu um, osim konvencionalnog podrazumevanja značenja srca, psihe i duha, označava sam ljudski život. Budizam nas podučava zakonu života i pokazuje nam kako možemo razviti svoje inherentno budastvo. U "Pravom predmetu poštovanja", Ničiren Dajšonin je razrađivao "posmatranje uma". Izložio je predmet poštovanja kao ključ za razumevanje ljudskog uma. Budistička praksa je za nas preduslov da bismo "videli svoj um", to jest, da bismo manifestovali svoju urođenu buda prirodu. Prvo, Ničiren Dajšonin objašnjava ispravan način praktikovanja, a zatim tvrdi da se pojavio u ovom svetu da bi ustanovio istinski budizam, suštinu Budinih učenja, za celo čovečanstvo. Dajšonin kaže da je od svih poglavlja Lotos sutre Đurjo (šesnaesto) poglavlje naročito važno za njega. On navodi odeljak "...jednousmerenog uma čeznući da vide Budu, ne žaleći svoje živote..." i zapaža: "Ja, Ničiren, prizivao sam budastvo od sveg srca živeći ovu rečenicu. To znači da sam aktualizovao Tri Velika Tajna Zakona, utelovljenje ičinen sanzena u Đurjo poglavlju". Zaključuje da je krajnje značenje tog odeljka Nam-mjoho-renge-kjo Triju Velikih Tajnih Zakona, za koje je bio prosvetljen, ali koja su ostala samo u njegovom srcu. To je prvo pominjanje Triju Velikih Tajnih Zakona u njegovim spisima:
invokacija (Nam-mjoho-renge-kjo), pravi predmet poštovanja (Dai-Gohonzon,
za čije se ispisivanje pripremao) i mesto poštovanja (svetilište pravog
predmeta, čiju bi izgradnju poverio svojim učenicima). Ove tri stvari razradio
je u "Nagradi za Budinu naklonost", napisanu 1276.
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