Sutra del Loto. Riassunto. Capitolo 2. Espedienti.
The second chapter of the Lotus Sutra, called the" skillful means "or" Hoben, is one of the most important of the Lotus Sutra. In this chapter, the Buddha Sakyamuni is raised from the deep state of samadhi and start a dialogue with Sariputra. The disciple asks
insistently preaching the Doctrine deep, but the Buddha replied that
"the Act on which the Buddha is awakened is the rarest and most difficult to understand. The true entity of all phenomena can be understood and shared only by the Buddha
This profound reality (or absolute) of the phenomena would be expressed, however, according to the teachings of the Buddha stated in the Lotus Sutra, the ten " ity "(tathata): characteristics, nature, essence, force, action, cause, condition, salary, fruit and equality of all these mortality among them. Only resolute bodhisattva (adhimukti) in reaching the "awakening" this doctrine can penetrate deep, inexpressible in words.
Not only that, also warns that if the Buddha preached the same doctrine unspeakable beings would fall into doubt, while the arrogant monks find themselves in a deep abyss, refusing to accept it. Sariputra stresses and the Buddha resolves to answer.
At this point five hundred monks and nuns "arrogant" get up, bow before the Buddha and leave the assembly. The Buddha did not retain them, rather it shows happy that the assembly of monks is now composed only of individuals sincere and resolute.
From now on the second chapter starts to explain that the reason for the existence of the Buddha resides only nella sua volontà di condurre gli esseri senzienti verso la liberazione. Da notare che, di fatto, il Buddha continua a non rispondere alla domanda di Śāriputra sulla profonda dottrina. Egli, tuttavia, fa presente che la suddivisione nei vari veicoli ovvero lo śrāvaka-yāna, il pratyekabuddha-yāna e il bodhisattva-yāna (i primi due sarebbero, secondo la tradizione Mahāyāna, appartenenti allo Hīnayāna, mentre solo l'ultimo sarebbe, per questa tradizione, Mahāyāna) non sarebbero che espedienti di insegnamento ma che in realtà vi è solo un veicolo, il buddhaekayāna, il veicolo dei Buddha.
Quindi il Buddha insegna per espedienti adattandoli, in modo diversificato, the mind of the disciples to free them from suffering, from impurities, from the confusion. So in the past, present and future Buddhas appear with different subjects (upaya), but all appartengno to the 'single vehicle "of salvation. So all those who follow these different teachings and implement its various practices will reach sooner or later, the "Buddha". But the Buddha also explains that appears occasionally in the world, for this reason when he says buddhaekayāna appears only to bodhisattvas.
Chapter II - Skill in the means of salvation. Hoben (Hoben).
. difficulty in understanding the doctrine of the Buddha
. At that time the World Honored One serenely arose from samadhi and told Shariputra:
Shariputra, know that the wisdom of the Buddhas is infinitely profound and immeasurable. Access to this wisdom is difficult to understand and difficult to cross. None of the listeners of the voice or between pratyekabuddhahood is able to understand it. The hero of the world is unfathomable. None of the celestial beings, including the world's people or all living beings can understand the Buddha. What is the reason for this? A Buddha has seen millions of Buddha and has completed numerous religious practices. he fully understood and practiced various ways doctrines deep, subtle and wonderful, difficult to see and difficult to understand. He practiced with courage and wisdom and his name is universally known. He felt deeply the law and have never been known, and his intention is difficult to understand.
Shariputra, since I attained Buddhahood I explained my widely the teachings and parables using various causes have led human beings causing them to renounce their attachments. Why? Perché il Tathagata è completamente dotato sia degli espedienti che della paramita della saggezza. Shariputra, la saggezza del Tathagata è vasta e profonda. Egli è dotato di infinita compassione e illimitata eloquenza, di potere, coraggio, concentrazione, emancipazione e samadhi. Inoltre è penetrato profondamente nell’infinito e si è risvegliato alla legge finora mai conosciuta. Se anche il mondo intero fosse pieno di uomini pari a Shariputra se anche unissero le loro facoltà fino a stillare il cervello non potrebbero sondare la saggezza del Budda. Shariputra, il Tathagata sa come operare diversi gradi di distinzione tra gli insegnamenti, e li predica con abilità. Le sue parole sono soavi e gentili e rallegrano il heart of the multitudes. Shariputra, the Buddha has fully implemented the law infinite, immeasurable, without precedent.
. The true entity of all phenomena
. Shariputra Enough, I will not say more, because the law which has awakened the Buddha and the most rare and difficult to understand. The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the following: aspect, namely the external appearance or the appearance of objects; nature, ie the innate nature or potential quality or potential is not visible outside; entities, ie the size of life that manifests itself as appearance and nature; power, that the latent capacity, or the potential of life; action, namely the influence, or activity of the power that manifests itself in life; internal cause, that is the cause of internal change that each has an individual phenomenon; report, namely the internal and external conditions, and underlying causes that give the original to change; effect, that the latent effect, which would be the effect or potential subconscious of any change; pay, or the effect manifest, that the show clearly perceptible effect latent consistency from beginning to end, in the sense that all of the above factors are consistent with each other, and to change one of them change all the others.
The power of the Buddha his courage emancipation, the samadhi and all the other attributes of the Buddha no one can fathom. For countless millions of Kalpa, he practiced these pathways in place until the fruit has achieved enlightenment. I could already see and know this perfectly great pay, what the various natures and forms. Me and the other Buddhas of the ten directions we can now understand these things. This law can not be described. The words fall silent before it. Of all the living beings there is no one who can understand it except the many bodhisattvas who have developed the power of a strong faith. The numerous disciples of the Buddha in the past that have made offers to the Buddhas have already eradicated all illusions and now reside in their latest incarnation. But even people like them have the necessary power. Also you Shariputra announcement that this deep, subtle and wonderful law without flaws beyond all understanding I now have the fully realized. I only understand its characteristics and so the Buddhas of the ten directions. Sappi, Shariputra that words do not differ in the various Buddha ever. By the law exposed by the Buddhas must cultivate the great power of faith. The world has honored exposed to along its doctrines and now must reveal the truth. I announce this to all the listeners of the voice and those who seek the vehicle of pratyekabuddhahood: I put them in a position to free themselves from the bondage of suffering and attain Nirvana. The Buddha, with the power of the devices showed them the teaching of the three vehicles diverting beings from this or that attachment and allowing them to attain liberation.
. I doubt Shariputra. The expulsion of 5000 by the monks.
. At that time in the great assembly all had the same thought: "Why is honored by the World praises the gimmicks and so fervently argues that the law perceived by the Buddha is profound and difficult to understand, that it is very difficult to understand the meaning of his words and that none of the listeners are able to do so? If the Buddha practiced a single doctrine of emancipation we would be able to perceive this law and achieve nirvana. We fail to grasp the meaning of what he is saying at this time. Then Shariputra including the doubts that were in the minds of the four categories of believers and that even he had solved. Therefore turned to the Buddha and said - Honored the world, such causes and conditions which are causing you so fervently to praise the tricks, the most top tricks of the Buddha, the deep, subtle, wonderful law that is so hard to understand? Since the distant past I have never heard a Buddha preaching in this way. Now all four categories of believers have doubts. We implore the world honored by the to explain these things. The Buddha said that in the multitude of listeners in the voice I am the first. But now, with my only wisdom I can not resolve these doubts and perplexities. I've actually already reached the Supreme Law, or are still in the path of practice? Children born from the mouth of the Buddha joining the palms up and look ahead. We implore you to tell us the truth. The gods, dragons, spirits, and many other as the sands of the Ganges eighty thousand Bodhisattva aspiring to become Buddha and the wise king who spin the wheel came from ten thousand million lands all joined hands in a spirit of reverence and wish to hear the teaching of the perfect street.
Then he said to the Buddha Shariputra: Shariputra if I speak now the gods and men of all worlds will be frightened and astonished and doubtful. For my law is wonderful, but hard to understand and those that are dominated by the arrogance when they hear will never display a reverent faith. Many are ignorant fools who despise arrogance in their particular doctrine. And some may fall in monaco proud great misfortune. But Shariputra turned three times the demand. Then the Buddha said: - Three times you put your earnest request, then I'll answer. Now you must listen carefully and think carefully. For your own good time, analyze and explain the issue. As soon as the World Honored One had spoken these words between about 5000 monks, nuns, lay men and women present in the assembly rose from their seats, bowed to the Buddha and withdrew. These people have deep roots and many of guilt and also were dominated by arrogance. Thought they had achieved what they had achieved, and believed that they understand what they did not understand. Because di questa loro manchevolezza non rimasero dov’erano. L’onorato dal mondo restò in silenzio e non cercò di trattenerli. Allora il Budda disse a Shariputra: “Adesso questa mia assemblea è libera dai rami e dalle foglie ed è composta unicamente da individui risoluti e sinceri. Shariputra, è un bene che queste persone estremamente arroganti si siano ritirate. Adesso ascoltate attentamente e io predicherò per voi”. Shariputra disse: “Così sia, onorato dal mondo. Siamo impazienti di ascoltare”.
. La rivelazione del Budda. L’uso degli espedienti.
. Il Budda disse a Shariputra: "A law like this is wonderful preached by the Buddha, the Tathagata, only at certain times. But, as the flowering dell'Udumbara, these periods occur very rarely. Shariputra, you and everyone else must believe me. Have faith in me, Shariputra, I am the one who tells the truth, I am the one who says what he is and he says nothing except what it is. Know, Shariputra, the Buddha set forth the law as appropriate to the circumstances, but the meaning is difficult to understand. Now do you explain the reason. Because we employ an infinite number of devices, examining the causes and conditions and making use of similes and parables to explain the teachings. This law is not something that can be understood through reflection or analysis. Only Buddha can understand it. Why? Why Buddhas appear in the world for one big reason. The Buddha, the World Honored One, wishing to open the door of Buddha wisdom to all be living to enable them to obtain purity. Only for this reason appear in the world. They want to show the wisdom of the Buddha in everyone. They want to awaken people to the wisdom of the Buddha. They want to lead every living being to take the path of the wisdom of Buddha. These are the reasons for which appear in the world. the Tathagata Buddhas teach and convert bodhisattvas. All le loro azioni mirano sempre allo stesso scopo. Essi desiderano semplicemente mostrare la saggezza del Budda agli esseri viventi e risvegliarla ad essa.
. Il veicolo unico
. Shariputra, i tathagata usano soltanto il veicolo del Budda per predicare la legge agli esservi viventi. Essi non hanno nessun altro veicolo, né un secondo, né un terzo. Shariputra, la legge predicata da tutti i Budda delle dieci direzioni è questa. I Budda del passato hanno utilizzato un numero infinito di espedienti, varie cause e condizioni, parabole, e similitudini per esporre le dottrine a beneficio degli esseri viventi. Questa dottrine sono esposte tutte in nome dell’unico veicolo del Buddha. Living things, listening to the teachings of the Buddha, in the end they are all able to get the all-embracing wisdom. Shariputra, when the Buddha of the future will appear in the world, will use an infinite number of tricks, variety of causes, conditions parables and similes to explain their doctrine for the benefit of living beings. These doctrines will be on display all in the name of the one vehicle of the Buddha. All living things, listening to the teachings of the Buddha, in the end will get the all-embracing wisdom. Shariputra understand? In the worlds of the ten directions there are two vehicles, let alone three. The Buddhas appear in the corrupt world of the five impurities. These are the so-called impurities at the time, l’impurità del desiderio, l’impurità degli esseri viventi, l’impurità delle concezioni e l’impurità della durata della vita. Shariputra, quando l’epoca è impura e i tempi sono caotici, gravi sono le contaminazioni degli esseri viventi: avidi e gelosi, essi piantano cattive radici. A causa di ciò i Budda, utilizzando il potere degli espedienti, operano delle distinzioni all’interno dell’unico veicolo del Budda e lo insegnano come se fossero tre veicoli. Shariputra, se qualcuno tra i miei discepoli dovesse vantarsi di essere un arhat o un pratyekabuddha e tuttavia non comprendesse che i Budda, i Tathagata, semplicemente istruiscono e convertono i Bodhisattva, allora costui non sarebbe un discepolo, non sarebbe un arhat né un pratyekabuddha. Inoltre Shariputra, se vi fossero monaci o monache che affermano di avere già ottenuto la condizione di Arhat e di vivere la loro ultima incarnazione, che credono di aver raggiunto il nirvana definitivo, e perciò non intendono ricercare l’anuttara-samyak-sambodhy, sappi che queste sono tutte persone estremamente arroganti. Perché dico questo? Perché è impensabile che monaci che hanno veramente raggiunto lo stato di Arhat non abbiano creduto in questa legge. L’unica eccezione sarebbe il periodo successivo alla scomparsa del Budda, quando non vi sono più Budda presenti nel mondo. Perché questo? Perché dopo la scomparsa del Budda sarà difficile trovare persona in grado di abbracciare, recitare e comprendere il significato di sutra come questo. Ma se tali persone incontreranno un altro Budda, allora potranno ottenere la perfetta comprensione di questa legge. Shariputra, tu e gli altri dovete credere devotamente nelle parole del Budda e accettarle; le parole dei Budda, dei tathagata, non sono false: non c’è nessun altro veicolo, c’è solo l’unico veicolo del Budda.
. Il Nirvana e i tre veicoli come espedienti
. I pensieri presenti nella mente degli esseri viventi i diversi sentieri che seguono, i loro vari desideri, le loro nature, le buone o cattive azioni compiute nelle esistenze Earlier this Buddha is known. Then it uses causes similarities, speeches and parables which embody the power of expedients to make everyone happy. Sometimes preaching Sutra, verses, tales of past lives of disciples of the Buddha expecting tales of lives, of things unheard of. Other times sermon referring causes and conditions by using similes, parables, songs, poetry and speeches. For those of modest ability who take pleasure in a small law and cling eagerly to the birth and death, despite the many Buddhas do not practice the way deep and wonderful but I am confused because of many concerns for them I preach nirvana. Devising these devices causes them to enter into the wisdom of the Buddha. Until now I never said that you would have certainly achieved the path of Buddha. The reason is that the time to teach these things had not yet come. But now is the time where I have to teach the great vehicle. Using these devices adapted to living beings when I preach, but my main objective is to drive to the Great Vehicle, which is why I preach this sutra. There are children from the pure mind of Buddha polite and capacity in acute and countless Buddhas have engaged in deep and wonderful way. For these sons of the Buddha preached this sutra of the great vehicle and I expect that these people will achieve a future existence in the way of the Buddha. because in the depths of their minds they think the Buddha. The pure precepts and practices observed on hearing that surely will get a great joy Buddhahood pervarrà their bodies. The Buddha knows their mind and their practice and then preach to them the Great Vehicle. If listeners hear the voice and the Bodhisattva expose the law as soon as they heard a single verse without doubt will attain Buddhahood all. In the lands of the Buddhas of the ten directions there is only the law of the one vehicle there are not two, there are three, except where the Buddha preaches so as an expedient, using names and terms to guide interim living beings and show them the wisdom of the Buddha. Buddhas appear in the world only for this reason, that is true, the altre due non sono la verità. Non si servono mai del Piccolo Veicolo per salvare gli esseri viventi e portarli all’altra sponda. Il Budda stesso dimora nel grande veicolo; adorno dei poteri di saggezza e meditazione che accompagna la legge da lui ottenuta se ne serve per salvare gli esseri viventi. Egli stesso testimonia la via insuperata, il Grande Veicolo, la Legge in cui tutte le cose sono uguali. Se impiegassi il Piccolo Veicolo per convertire anche una sola persona sarei colpevole di avarizia ma tale cosa sarebbe impossibile. Se una persona crederà o prenderà rifugio nel Budda il Tathagata non lo ingannerà mai, né mai manifesterà avidità o gelosia perché ha estirpato il male fra i fenomeni. Quindi, in tutte le dieci direzioni only the Buddha is fearless. Adorned my body with the special features and diffuses the light in my world. I am honored by countless multitudes, and to teach them the emblem of the reality of things. Sappi, Shariputra, which at first I vowed to make all people equal to me without any distinction between us, and when I waited a long time now has come true. I converted all living beings and I made them get in the way of Buddha. If encountering living beings to teach them in every case the path of Buddha wisdom those without remain confused and in their bewilderment would not accept my teaching. I know that these creatures have never grown good roots in the past but have remained stubbornly attached to the five desires and their attachment crowds generated affliction. Their desires are the cause for which they fall into evil paths for turning the six realms of existence and enduring all manner of suffering and pain. From the tiny form conceived in the womb existence after existence constantly grow and mature as a person of little merit and virtue, suffering from multiple affected and disturbed. Are lost in the dense forest of erroneous opinions debating on what exists and what does not exist and eventually get stuck with these ideas all embracing and sixty. Deeply attached to false and empty doctrines cling to them unable to formally set aside. Arrogant and presumptuous servile and devious, insincere per thousand ten thousand, a million kalpa not hear the name of Buddha or hear the correct law: that it's hard to save. For these reasons, Shariputra, I have established for their benefit a gimmick, teaching them the path that ends all suffering and showing them the Nirvana. But though I may preach the Nirvana that is not the true extinction. All phenomena, from their appearance, they carry constantly signs of extinction. After the children have practiced this way the Buddha in a future existence will become Buddha. I have used the power of devices to detect and prove the doctrine of the three vehicles, but each of the honored of the world preaching the way of the one vehicle. Now, before this meeting I have to dispel all doubts and misgivings. For countless Kalpa countless Buddhas in the past now extinct, millions impossible to calculate a number using a variety of causes and gimmicks have expressed the characteristics of the various teachings. All these Buddhas have preached the doctrine of the one vehicle, converting countless living beings, and included them in the realm of Buddhahood. And these great noble wise, aware of what they yearn for in the depths of the mind celestial beings, humans and other creatures of all the worlds are still other devices used to reveal the most sublime truth. If there are living beings who met the Buddha of the past year and have listened to their law, observed the precepts of charity done by showing tolerance, and have been practicing meditation and assiduous cultivation of wisdom and various forms of merit and virtue, then people such as these have all earned the path of Buddha. After the extinction of the Buddha, if people are kind-hearted and good time living as they have all earned the path of Buddha.
*** After the extinction of those who make offerings to the Buddha relics raising ten thousand or a million towers using gold, silver and crystal shells and agates carnelian, lapis lazuli and pearls to purify and beautify every part, those who erect towers in this way or mortuary temple built in stone or wood, sandalwood, aloes, or Aquilaria di altri tipi di legname oppure di mattoni, tegole, argilla, o terra; coloro che nel mezzo dei vasti campi ammassano la terra per farne un tumulo per i Budda, anche se sono bambini che per gioco accumulano la sabbia per farne una torre al Budda, persone come queste hanno tutte guadagnato la via del Budda. Le persone che in onore del Budda foggiano e costruiscono immagini intagliandole con i vari segni distintivi hanno tutte guadagnato la via del Budda. O se creano degli oggetti coi sette tipi di gioielli di rame rosso e bianco, peltro, piombo e latta ferro, legno e argilla oppure usano lacca e resina per abbellire e foggiare le immagini del Budda persone come queste hanno tutte guadagnato la via del Budda. Se impiegano pigmenti per dipingere immagini the Buddha with the hundred signs of luck is that they do or do personally that they do make other, then they have won all the way of the Buddha. Although children playing used a blade of grass, a piece of wood or a brush or a nail people to draw a picture of the Buddha, people such as these gradually accumulate merit and develop a mind of great compassion, they have all won the path of Buddha. And if a person in the presence of memorial towers, bejeweled or image is painted with a spirit of reverent offerings of flowers, incense, banners and canopies, music, or even distracted, then this soul time will meet with the infinite Buddha. And if he reaches la via suprema e porterà salvezza a innumerevoli moltitudini entrerà nel nirvana senza residui come fuoco che si estingue all’esaurirsi della legna. Anche i Budda del futuro impiegheranno gli espedienti per esporre la legge liberando gli esseri viventi predicando infinite dottrine in nome dell’unico veicolo. Fra coloro che ascoltano la legge neanche uno mancherà di conseguire la Buddità.
. Il segreto del Budda
. I Budda, sanno che i fenomeni non hanno una natura fissa e costante che i semi della Buddità germogliano tramite la causalità e per questa ragione predicano l’unico veicolo. Ma che questi fenomeni siano parte di una legge immutabile, che le caratteristiche del mondo siano costanti e immutabili, tutto ciò hanno compreso nel luogo dell’illuminazione e come guide e maestri predicano gli espedienti. Anche io ora faccio così: per portare pace e conforto agli esseri viventi utilizzo varie dottrine differenti per disseminare la via del Budda; con il potere della mia saggezza percepisco la natura e i desideri degli esseri viventi e, servendomi di espedienti, predico queste dottrine facendo ottenere a tutti gli esseri viventi gioia e felicità. Sappi, Shariputra, che guardando le cose con l’occhio del Budda vedo gli esseri viventi nei sei sentieri poveri e afflitti, sprovvisti di meriti e saggezza avviarsi sull’impervio sentiero della nascita e della morte continuando to suffer without respite, I see them deeply attached to the five desires as a yak in love with his tail, so blinded by greed and infatuation that like the blind can not see anything. Do not seek the Buddha with his great power, nor the law that can put an end to their suffering, but penetrate deeply into misconceptions hoping to ward off the pain and suffering even more. For the sake of these living things do emerge from my heart a great compassion. The first time I sat down at the tree lighting contemplated and walked around there for a period equal to three times seven days I considered things in this way. The wisdom that I got, I thought, is subtle, wonderful, supreme. But living things, obtuse in their faculties, are addicted to pleasure and blinded by their stupidity. With this kind of person what can I say, how can I save? At that time the heavenly king Shakra Bhrama God the heavenly beings and many followers reverently bowed and his hands came begging to set in motion the wheel of the law. Immediately I thought to myself that if I only magnified the vehicle of the Buddha beings sunk in suffering would have been unable to believe in this law. And since they rejected the law and refused to believe it would fall in the three evil paths. Would have been better not to preach at all and then enter subito nel Nirvana. Così i miei pensieri si volsero ai Budda del passato e al potere degli espedienti che avevano usato e pensai che la via che avevo raggiunto dovesse anche essa essere esposta come tre veicoli. Quando ebbi pensato così apparvero tutti i Budda delle dieci direzioni e mi confortarono e mi istruirono con voci di Bhrama. - Ben fatto Shakyamuni! - dissero. - Suprema guida e maestro, tu hai conseguito la legge insuperata. Ma seguendo l’esempio di tutti gli altri Budda userai il potere degli espedienti. Anche noi tutti abbiamo conseguito la più meravigliosa, la Suprema legge ma per il bene degli esseri viventi operiamo delle distinzioni e predichiamo i tre veicoli. Sappi Shariputra, che quando udii le loro voci profonde e meravigliose too thin and rejoiced with joy and then I thought to myself: "I made my arrival in a world of evil and unclean, as well as Buddha preached these also I must follow their example. After reflecting on this issue so I set out immediately to Varanasi. The signs of extinction in all the phenomena can not be explained in words, so ADOP the power of expedients to preach to the five ascetics. I would call this: "Set in motion the wheel of law" and that was how ADOP the words "Nirvana" Arhat, Dharma, and Sangha. It took these words to make distinctions. From endless Kalpa in the past I have raised up and taught the Law of Nirvana, putting an end to the prolonged sofferenze di nascita e morte. Questo è ciò che insegnavo di solito. Ma adesso è venuto il momento, questo è il tempo per esporre l’eccelsa dottrina e mettendo da parte onestamente gli espedienti esporrò unicamente la via suprema; difficile da credere sarà per gli sciocchi che si aggrappano alle apparenze, affetti come sono da orgoglio e ignoranza; ma allorché i Bodhisattva udranno questa legge saranno liberati dai grovigli del dubbio. Tutti i milleduecento arhat otterranno anch’essi la Buddità. Seguendo lo stesso metodo impiegato dai Budda delle tre esistenze per esporre la legge ora io farò lo stesso e predicherò la legge senza distinzioni. Questa legge è rara come il fiore di Udumbara, una cosa molto rara che appare solo una volta in molte ere.
Tu non devi nutrire dubbi, Shariputra questa meravigliosa legge è il segreto dei Budda. Le guide degli uomini appaiono nel mondo durante un certo tempo, in un certo luogo e a certe condizioni e, una volta apparse nel mondo, insegnano una dottrina appropriata al tempo e alle circostanze. Utilizzando diecimila, un milione di espedienti essi espongono la legge nel modo più appropriato. Quelli che non sono esperti in tali cose non riescono a capirlo. Ma tu e gli altri oramai sapete la verità: i Budda, i maestri del mondo si servono di appropriati espedienti. Che rimanga un segreto, per te e per i b che stanno ascoltando ora, perché gli altri non sono pronti a capire. Ma voi non abbiate più dubbi né perplessità; ora, con l’animo colmo di gioia, sapete che conseguirete la Buddità.
La grande assemblea Così io ho udito Una volta il Buddha si trovava sul monte Gridhrakuta nei pressi di Rajagriha. Era accompagnato da una moltitudine di dodicimila eccellenti monaci, tutti arhat che avevano sradicato ogni illusione e non avevano più alcun desiderio terreno. Avevano ottenuto ciò che andava a loro vantaggio e posto fine ai legami dell’esistenza e avevano conseguito la libertà della mente.
C’erano, tra gli altri, Makassiapa, Rahoula, Shariputra, Mogallana, Anirudda, Nanda e Ananda. C’erano inoltre Mahaprajapati e le sue seimila seguaci e Yashodara. C’erano inoltre moltissimi bodhisattva, c’erano i figli del cielo, gli otto re draghi, i quattro re Kimnara, i quattro re ghandarva, i quattro re garuda e i quattro re asura. C’erano inoltre Manjusri, Avalokitesvara e Maitreya. L’onorato del mondo venne lodato e ricevette offerte e segni di rispetto. E per il bene dei bodhisattva espose il sutra del grande veicolo intitolato “Innumerevoli significati” (o anche “Grande esposizione”), una legge per istruire i Bodhisattva, custodita nel cuore dei Buddha. Allorché il Buddha ebbe terminato di predicare questo sutra si sedette con le gambe incrociate nella posizione del loto ed entrò nella samadhi, immoto nel corpo e nella mente. Allora piovvero dal cielo fiori di Mandarava, di Manjushaka che si sparsero sopra il Buddha e la grande assemblea; in ogni luogo il mondo di Buddha si scosse tremando in sei modi diversi. Allora tutti coloro che erano riuniti nell’assemblea, avendo ottenuto ciò che non avevano mai conosciuto, gioirono profondamente, congiunsero le mani devotamente e guardarono il Buddha. Allora il Buddha emise un raggio di luce dalla ciocca di candidi capelli sopra le sue sopracciglia, illuminando diciottomila mondi verso oriente. Non vi era luogo che la sua luce non penetrasse, in basso fino Avici hell, and up to the sky Akanishatha. From this world could be seen in all other lands living beings of the six paths. Likewise, you could see the Buddha found in those other lands and hear the teachings of the Buddha was explaining that those sutras. At the same time you could see the monks and nuns, and lay people who had completed the religious practices and had reached the street. And you could also see that the great being and Bodhisattva as a result of various causes and conditions and various types of faith and understanding, in various forms and aspects were completing the bodhisattva path. And you could also see the Buddha entered the paranirvana and see the towers adorned with the seven treasures erected for the spoils after entering paranirvana.
. The great wonder and the question of Maitreya. the bodhisattva Maitreya was this thought: "Now the world has experienced the honor of these miraculous signs. But that is the cause of these portentous omens? I have to inform me of this fact. Who can I query on this matter? Who can give me an answer? " Then he thought: " Here lies the Prince Manjushri, son of a king of dharma, which has already personally witnessed and made offers to an immeasurable number of Buddha in the past. Certainly must have seen these rare predictions in the past and will know meaning. Now I ask of him. " Seeing that even the monks, nuns, lay people, the secular, heavenly beings, dragons, spirits, and all the others had the same thought, Maitreya Manjushri asked, saying " Manjushri, what is the cause of such portentous omens? Of these signs of supernatural powers, this issue of a large bright beam that illuminates the eighteen thousand eastern lands and allows us to see in those places all the majestic Buddha? Manjushri, why all this light coming from the master? We can see the Buddha preach and explain the sutras, each in their own world preaching the law correct, and using various devices introduced the law of Buddha guidando all’illuminazione gli esseri viventi. Se una persona è angosciata e detesta la morte la malattia e la vecchiaia i Buddha predicano il Nirvana spiegando come possa por fine ad ogni pena. Se una persona ha la fortuna di aver fatto offerte ai Buddha ed è decisa a cercare una legge superiore i Buddha espongono la via del pratyekabuddha. Se vi sono i figli del Buddha che si dedicano a varie pratiche religiose ricercando l’insuperata saggezza i buddha predicano la vie della purezza. Manjushri, vedo in queste terre Bodhisattva numerosi come le sabbie del Gange che ricercano la via del Buddha. Alcuni offrono elemosine, oro, corallo, argento, perle, gioielli, conchiglie, agate, diamanti e altre rarità, servi e serve, carrozze e palanchini jeweled. Hold out pleased to offer these gifts in the way of the Buddha, desiring to obtain the supreme vehicle in the triple world, praised by the Buddha. Or I see bodhisattvas who have cars with jeweled pair with double sides and a flower heads adorn the sides and roof. Manjushri, I see're going to visit the site of the Buddha on the road to question him supreme. Happy to leave their lands, buildings, the maids, orderlies and shave his beard and hair and wear the clothes of the dharma. Or I see bodhisattvas become monks live in solitude and quiet that you delight to recite the sutra. Still, I see bodhisattvas who practice with courage and diligence, that penetrate deep in the mountains with your mind on the path of Buddha, I want to get away from them, to dwell constantly in the air, and quiet dive in deep meditation until the five supernatural powers, absorbed in meditation and see Bodhisattva joined hands with thousands of verses praising the king of the doctrines. I see the sons of the Buddha in meditation is experienced in both the wisdom that use many similarities to expose the law to which joyfully preach the law converting the Bodhisattva, who defeated the legions of demons beating the drum of the dharma. And I see bodhisattvas who live in forests and give off light, save those who suffer in hell making access to the path of Buddha. I see the sons of Buddha who never fall asleep longing to stray through the forest looking for with diligence the path of Buddha. I see those who keep the commandments with a faultless conduct, as pure as gems and jewelry, thus seeking the path of Buddha. Manjushri, the Buddha's son, give us now an answer and make us happy. Everything we have seen can not be the case for trivial reasons. A single beam has illuminated so many thousands of fields. Manjushri you must know. "
. response Manjushri.
Buddha Candrasuryapradipa (Light of the moon and sun)
. Manjushri then gave his answer: I remember that in a epoca passata innumerevoli Kalpa or sono viveva un Buddha tenuto in sommo onore dagli uomini, chiamato Candrasuryapradipa. Questo Buddha esponeva la legge salvando innumerevoli esseri viventi e incommensurabili milioni di Bodhisattva facendoli accedere alla saggezza del Buddha. Egli aveva otto figli, tutti principi, che un giorno, vedendo che il padre aveva abbandonato la famiglia fecero lo stesso e intrapresero le pratiche di Brahma. Un giorno, essi giunsero al cospetto del Buddha che si era appena svegliato dalla samadhi. Il Buddha, vedendo Candrasuryapradipa e i suoi otto figli lo lodò dicendo: “Tu sei l’occhio del mondo, in te ognuno può credere e avere fede, tu puoi onorare e sostenere il tesoro del dharma. La legge che expose, only you can witness it. " Having uttered these words of praise expounded the Lotus Sutra for sixty small whole Kalpa. Never rose from his seat, and the supreme and wonderful law that he was exposed fully accepted and supported by the master of the dharma marvelous light. After the Buddha had preached the Law of the Lotus, on the same day he announced his audience of heavenly beings and humans: "I have already explained to you the meaning of true entity of all phenomena. Now, come midnight, I will enter into Nirvana. Practice diligently, and free from negligence and laziness. It is very difficult to find a Buddha, we can meet every one Kalpa million. " Candrasuryapradipa's children, hearing that the Buddha entered Nirvana would be gripped by pain and anguish were surprised that the Buddha should be extinguished so soon. But he comforted the huge crowd, saying "When I entered the Nirvana you will not have to have no concern or fear, among you there is a Bodhisattva named Srigarba (Casket of Virtue), which has already fully understood in his heart the true extent of illusions. He will be the next to become a Buddha. It will be called Vimalagranetra (Body Pure) and also he will save countless multitudes. " That night, the Buddha entered Nirvana as the fire is extinguished when the wood è consumata. I suoi discepoli divisero e ripartirono le sue reliquie ed eressero un numero incredibile di torri; monaci e monache numerosi come le sabbie del Gange praticarono con raddoppiato zelo ricercando in tal modo la via suprema. Questo maestro del dharma, Candrasuryapradipa, sostenne e onorò il tesoro del dharma del Buddha per la durata di ottanta piccoli Kalpa diffondendo ampiamente il Sutra del Loto. Anche i suoi otto nobili figli si attennero fermamente alla via suprema e poterono perciò incontrare innumerevoli Buddha. Molti li seguirono nella pratica della grande via e uno dopo l’altro poterono diventare Buddha. L’ultimo a divenire essere celeste tra gli esseri celesti fu chiamato Buddha Dipankara (Fiaccola Ardente). This master of the dharma, Candrasuryapradipa, had at that time a disciple whose mind was dominated by laziness, by greed for fame and profit. Insatiably sought fame and profit often people attending his and other families. Throw away what he had learned, the neglect, I forgot, did not understand. Precisely for this reason it was called Yasaskama, which means seeker of Fame. But he also made countless good deeds and because of that he could see countless Buddhas. He made offerings to Buddha and followed them in the practice of making big way and now all six paramita met the lion of the Shakya. Which will then become a Buddha named Maitreya and save every where living in number beyond any calculation. After the extinction of that Buddha, the man now you are lazy and that master of the dharma, Candrasuryapradipa, now I am. I saw the show in the past Buddha Candrasuryapradipa strangely foreboding as this. And so now I know that this is going to expose the Buddha of the Lotus Sutra. Now the signs are the same as prodigious auspices past Humans will now get to know: Clasp hands and wait. The Buddha will rain the rain of the law to satisfy all those who seek the path. Be controlled, well arranged, with clasped hands. you are looking for three vehicles, if you have doubts and regrets the Buddha solve them for you by placing the end so that nothing remains.
Lotus Sutra. Abstract. Chapter 1. The Buddhism of Nichiren
In pictures: Eagle Peak.
The first chapter of the Lotus Sutra starts with a prologue that describes an assembly of monks gathered on the Peak (or Eagle Peak) mountain existing in India located near Rajgir in the Indian state of Bihar), where, according to Mahayana Buddhism, the teachings of the Buddha began Prajnaparamita Sutra. The prologue begins with the statement "So I heard," his sutras whose exposure is traditionally attributed to the Buddha Sakyamuni.
The Buddha has just finished explaining the Sutra of Infinite Meaning after which it enters into a deep samadhi and the entire assembly is covered in flowers of Mandara, the great Mandara, a large and mañjūṣaka mañjūṣaka.
Now eyebrows of the Buddha will be spread a light (one of thirty-two marks of a Buddha more) that illuminates the eighteen thousand worlds in the East, reaching the celestial territories as hell. This allows the monks and the other defendants' meetings Gṛdhrakūṭa beings, to see the Buddha and the beings of those worlds become active in religious activities.
Il bodhisattva Maitreya domanda al bodhisattva Mañjuśrī il significato di quella visione, Mañjuśrī gli risponde che ritiene che il Buddha stia per esporre la Grande dottrina (il Dharma più profondo). Mañjuśrī è in grado di rispondere alla domanda di Maitreya in quanto aveva già assistito, in un lontano passato, ad un avvenimento analogo quando era al cospetto del Buddha Candrasūryapradīpa (Splendore della Luna e del Sole) il quale prima agli śrāvaka aveva insegnato le "Quattro nobili verità", ai pratyekabuddha la "coproduzione condizionata". e ai bodhisattva le sei "perfezioni". Dopo di ciò era entrato anche lui nel profondo samādhi per poi illuminare i diciottomila mondi ad Oriente con la ūrṇā e predicare la Grande dottrina e infine entrare nel parinirvāṇa.
Mañjuśrī ricorda anche di essere stato, a quel tempo il bodhisattva Varaprabha (Luce Meravigliosa), e ricorda anche che Maitreya era invece un discepolo chiamato Yaśaksāma (Cercatore di fama), indolente e incapace di capire gli insegnamenti ma che, grazie alle continue azioni religiose, aveva potuto realizzare lo stato di bodhisattva e presto avrebbe realizzato anche quello di buddha, il Buddha Maitreya.
Da Wikipedia: http://it.wikipedia.org/wiki/Sutra_del_Loto:_I_capitolo
Da: Wikipedia. http://it.wikipedia.org/wiki/Buddhismo_Nichiren
Nichiren Buddhism is the set of Japanese Mahayana Buddhist schools that refer to the figure and the teachings of the Nichiren Buddhist Monaco, who lived in Japan in the thirteenth century.
These schools are directly from the figure of Nichiren, a thirteenth century Japanese monaco sorted by platform Tendai monastic school. Their monastic lineage is traced back directly to the Buddha Sakyamuni and the bodhisattvas Bhaisajyaraja (giapp. Yaku) and traces the lineage of the Chinese Tiantai school coming to the founder of the school Japanese Tendai, SAIC, and finally Nichiren considered itself the manifestation of the bodhisattva Viśiṣṭacāritra (giapp. Jogyo). After a difficult start, the Nichiren school was finally granted by the Government in 1334, however, a second risk annihilation in the sixteenth century. The open hostility by the other Buddhist schools against schools of Nichiren Buddhism was determined by the fact that they claimed to embody the unique, authentic teaching of the Buddha Sakyamuni, whereas other schools in the same way as when the provisional teachings are not distorted. Certainly every school of Buddhism of each period, the country has always been regarded as the bearer the deeper or more authentic Buddhist teaching, the novelty in this sense of Nichiren Buddhism consisted in explicit and openly spread this belief in the practice of proselytism among the laity and the monks. All this led other monastic communities, particularly that of the monastery dell'Enryaku-ji on Mount Hiei, now and in the West trasformatesi in monastic orders of chivalry (Sohei), to war against the monks openly Nichiren. The tensions came often to cause the massacre of the monks and the burning of their rivals monasteries. The secular authorities supported now this faction or the other according to their beliefs. The vitality of the schools del Buddhismo Nichiren è comunque dimostrata dal fatto che seppur essendo state oggetto di dure persecuzioni religiose esse sono sempre riuscite a rinascere e a diffondersi, e rappresentano oggi il ramo di insegnamento buddhista più diffuso in Giappone con oltre 35 milioni di seguaci e circa 7.000 mila tra templi e monasteri.
Indice
1 La nascita delle Scuole 2 Dottrine 3 Le denominazioni 4 Festività
1. La nascita delle Scuole
Prima di morire Nichiren affidò in six of his disciples the task of organizing the dissemination of his teaching and that of caring for the Kuon-ji monastery he founded on Mount Minobu in the province of Kai. The political turmoil and military of Japan at the end of the thirteenth century did not allow the constant presence in the monastery and contemporary Kuon by the six disciples, Nikko (1246-1333), Niko (1253-1314), Nichiro (1245-1320), Nissho (1221-1323), Nichiji (1250 -?) Nitcho (1252-1317). Nikko Thus, we can guarantee a constant presence in the monastery of Kuon-ji he held, since 1285, the Abbot. Reached by Niko, had a serious battle with these doctrinal on the conduct of a major devotee of the secular school, Hakiri Sanenaga (1222-97) lord of the southern part of the province of Kai where he established the monastery Kuon-ji. Sanenaga had in fact paid tribute to the Shinto violation, according to Nikko but not with Niko, the teachings of Nichiren teacher. Lost control of the monastery in 1289 Kuon-ji, Nikko moved to another monastery, the Taiseki-ji, located on the slopes of Mount Fuji bringing the Dai Gohonzon, a wooden panel on which, in 1279, Nichiren inscribed a mandala representing the universe and life within it. This separation doctrinal concern the two main branches of Nichiren school: the Nichiren-shu, which refers to Niko and the Nichiren Shoshu, which instead refers to Nikko. Keep in mind that the controversy in question non è di poco conto. Il ruolo assegnato alla figura di Nichiren dalla Nichiren-shoshu è quello di Buddha dell'ultimo giorno della Legge e quindi di fatto viene venerato al posto del Buddha Shakyamuni, l'atteggiamento nei confronti delle altre fedi religiose e delle altre confessioni buddhiste è di gran lunga più rigido rispetto alla Nichiren-shu che continua invece nella venerazione del Buddha Shakyamuni ed è decisamente più tollerante ed aperto nei confronti delle altre scuole buddhiste. Ed è proprio il rapporto con le altre scuole buddhiste e il ruolo da assegnare al proprio fondatore Nichiren la linea di discrimine di tutte le successive separazioni scolastiche all'interno del Buddhismo Nichiren. Il tema centrale riguarda il XVI capitolo del Sutra Lotus where it is explained that the Buddha Shakyamuni never died as the manifestation of the eternal Buddha, an event that resides in every sentient being, however, that in itself possesses the Buddha nature. In light of this teaching and its prevalence on the remaining chapters of the Lotus Sutra, some schools decided to worship the same Nichiren interpreted as a manifestation of the eternal Buddha. So Nichiju a former Tendai Monaco in 1378 converted to the teachings of the Nichiren-shu, decided in 1385 to separate from this school founded in Kyoto called the sottoscuola Myomanji-ha. Decision as it considered the Nichiren-shu too conciliatory with the other Buddhist schools. Over the years followed the differentiation between those who favored the study of the entire Lotus Sutra, including the first fourteen chapters called Sakumon, and those who prefer only the teachings of the next fourteen chapters called Honmon. The reason for this predilection of course the need to hide the practice centered on the figure of Buddha Shakyamuni or Nichiren Sakumon being the direct expression of the first chapters and chapters of Honmon dealing manifestation of the eternal Buddha (Dharmakaya sans., Japanese. Hosshin) that could recall the figure of the founder. Among those who preferred to focus (and reverence) to the eternal Buddha were: Nichiryu (1385-1464) who founded the school Happon-ha, Nichijin (1339-1419) who founded la scuola Honjoji-ha e Nisshin (1444-1528) fondatore della Nisshin-monryu. Queste scuole unitamente alla Myomanji-ha fondata da Nichiju e alla Komon-ha (nome originario della Nichiren-shoshu) fondata da Nikko, fanno parte della Shoretsu-ha che è la contrazione della frase giapponese Honsho sakuretsu (i primi 14 capitoli inferiori, i secondi 14 capitoli superiori) riferita al Sutra del Loto.
2. Dottrine Gli insegnamenti delle scuole del Buddhismo Nichiren si rifanno sostanzialmente, pur con numerose e drastiche differenze dottrinali, alla dottrina esposta da Nichiren durante le sue predicazioni e riportata nei suoi scritti. Dopo la morte del Maestro tuttavia i suoi sei discepoli diretti iniziarono a differenziare their teachings and this led to the birth of different schools of Nichiren Buddhism have in common the practice of daimoku as the only practical for the age of maps and the veneration of the Lotus Sutra (as of Kumarajiva) considered, as in the Tendai school The complete teaching given by Buddha Shakyamuni. Also as in the Tendai, special attention is paid to two chapters in this sutra: the second (Hoben: skillful means or expedient) and sixteenth (Jury-hon: Lifespan of the Buddha). In particular, the second chapter of the means by which to obtain the state of Buddhahood (giapp. bussho) and the sixteenth chapter of the lifespan of the Buddha who is enlightened in the infinite past, so in itself is always lit.
3. The names School There are 46 names that follow the teachings of Nichiren follows a list, by the way the monastery (or headquarters) Reference:
Le festività principali delle scuole del Buddhismo Nichiren sono:
16 febbraio: nascita di Nichiren; 16 marzo: giornata di kosen rufu; 28 aprile: Proclamazione di Nam Myo Ho Renghe Kyo 12 maggio, 27 agosto, 12 settembre e 11 novembre: giornate di ricordo delle persecuzioni; 12 ottobre: iscrizione del Dai Gohonzon 13 ottobre: anniversario della morte di Nichiren.
The parables of the Lotus Sutra. The parable of the rich
Un uomo in gioventù abbandonò il padre e fuggì per vivere lontano stando via molti anni. Con gli anni divenne sempre più povero e indigente e vagava alla ricerca di cibo e vesti. Un giorno per caso arrivò nella sua terra natia.
Il padre, che era ricchissimo, nel frattempo aveva svolto inutilmente ricerche sul figlio. Egli aveva molti servitori e faceva affari in molte città. Il figlio capitò allora nella città in cui viveva il padre. Questi non aveva smesso di pensare a lui per un solo istante, nonostante il figlio fosse lontano da almeno cinquanta anni e non ne aveva fatto parola con nessuno. Era triste, pensando che le sue ricchezze non sarebbero andate a nessuno. Un giorno il figlio giunse per caso alla porta del padre e lo vide da lontano, circondato dai suoi servitori while doing business with merchants, sitting on the throne. It is surrounded by servants, some counting gold pieces, some written documents, others prepare food for him, and others prepare a feast for the guests to come. Seeing this scene, the son thought, "Here they are in danger. He must be a king or a person of rank similar to that of a king, this is not the place where I hope to get a job and earn a living. You'd better go to some poor village where it will be easier to work and find a job. If I stayed here a little more 'could be caught and forced to do the servant. " The old man saw him and knew him, and his heart filled with joy, thinking she had finally found his son and that his wealth would go to him. He ordered a man to go behind the child so riconducesse him as soon as possible. The messenger rushed in pursuit of his son race and captured him. The son did not understand the reason and thought terrified that they would put to death. "I have not done anything wrong, because I get caught? Is it possible that my search for food and clothing has led me to this end? "He said. But the messenger squeezed even more power, his son passed out and the servant took him unconscious before the father. The father, observing the scene thought "Do not ever believe in my words. Not believe that I am his father. " he said to the messenger: "I have no need of this man. Do not force him to stay here. Spruzzagli fresh water rather than face so that he recovers but does not say anything more. " Why did this? Because he knew that the son of modest pretensions and without ambition, would hardly have accepted his high rank and his wealth. The messenger, when the child had recovered, he turned to his son, saying "Now I'm leaving you free. Go where you see fit. " son rejoiced, and rose from the ground to go in a poor village in search of food and clothing. The father, wanting to bring his son back with him, decided to resort to an expedient, and sent two people in disguise, two individuals looking gaunt and rough. "Go find that poor man and Mount close randomly. Tell him that you know a place where one can earn double pay than at present. If accepted, bring it here and assigned to a job. If asked what work it is, tell him I will have to shovel manure and that the two of you will be working with him. " The two messengers did as they had been ordered and went to the son. He accepted the proposal and asked for an advance of pay, then went with the other two to shovel manure. Nel momento in cui il padre vide il figlio provò una profonda pietà e si chiese cosa potesse fare per lui. Qualche giorno dopo, guardando dalla finestra, lo vide in lontananza, mentre, scarno e macilento, spalava il letame ricoperto di sporcizia. Il padre si tolse immediatamente le collane gli abiti e gli ornamenti e indossò gli abiti cenciosi e sporchi. Si cosparse di sozzura afferrò con la destra un utensile per spalare il letame e con fare brusco apostrofò gli altri lavoranti: “continuate a lavorare pelandroni”. Con questo espediente ebbe modo di avvicinare il figlio. In seguito si rivolse a lui e dicendogli: “Ehi tu, giovane! Devi continuare a lavorare qua e non devi più andartene. Ti aumenterò the pay and give you every tool you need to work. I'll give you the food you want, and do not have to worry about anything and you will be a servant. You can rest assured. I will be like a father to you. Why do I say this? Because you have kept working. You do not work with the cunning and force. You're not like other workers and as such will be a son. " So the rich man chose a name that gave the man, just as his own son. The son continued to work for his father shoveling manure, while having the ability to go anywhere and enjoy the greatest freedom. One day the rich man became ill and knew he was dying. He called his son and gli disse: “Prenditi cura di tutti i miei beni; controlla entrate e uscite. D’ora in poi agiremo come se fossimo una sola persona.” Allora il figlio cominciò a vigilare sulle ricchezze del padre, senza appropriarsi mai di nulla. Sentendo che la fine si avvicinava il padre convocò tutti i parenti, i nobili e le persone del palazzo e quando furono tutti riuniti fece questa dichiarazione: “Signori, sappiate che questo è mio figlio, carne della mia carne. Egli mi abbandonò e per cinquanta anni è andato girovagando affrontando difficoltà e sofferenze. In passato sono anche partito alla sua ricerca. Tempo fa però lui è ricomparso. Egli è veramente mio figlio e io sono veramente his father. Now we know that all the wealth, my wealth and my property in the future will belong to him. He is fully aware of all my business. " hearing this the son was filled with joy and thought " It never crossed my mind of wanting or looking for these goods. Yet all this wealth came to me spontaneously! "
. Explanation of the parable. Sons of the Buddha. honor of the world, the old man with his immense wealth is none other than the Tathagata, and we are all children of the Buddha. He tells us again and again that we are children of the Buddha. But we , Honored of the world, we are immersed the cycle of birth and death, endure terrible tortures and we are oppressed by the suffering of pain, suffering what is conditional and the suffering of change. Since we are deluded and ignorant, the Buddha comes and offers us the Nirvana and the doctrine of emptiness. We diligently then we apply the Buddhist theory and strive on this path until we reached Nirvana, the equivalent of the wages of a day. We cultivate the theory of emptiness, we free ourselves from the pain of the triple world. Then we teach the doctrine of the Buddha's Nirvana and others, like the son who has gained the trust of his master. We distributed the treasury of Buddha considering the poor. We taught the knowledge of the Victorious but do not want. We fantasize of peace for ourselves, or extends beyond our knowledge and hearing of the magnificence of the Buddha's not welcome it. In this way, considering this is a great achievement, not looking for the Great Vehicle, but the Little Vehicle. And, once we reached, our hearts are filled with great joy, because this goal seems sufficient. How long ago reached the Nirvana within us, we immediately said: "Since we have been diligent and we have tried in the Buddhist law, we got this great and deep understanding." However, the honor of the world, knowing in precedenza che le nostre menti si aggrappano a desideri inferiori, ci perdona e ci lascia fare. Egli ha utilizzato il potere degli espedienti predicando in una forma adatta a noi e così noi non sapevamo di essere figli del Buddha. Fin dalle epoche passate siamo sempre stati figli del Buddha, ma non abbiamo fatto altro che apprezzare dottrine inferiori. Non sapevamo che potevamo ottenere la Buddhità, tutti noi, ascoltatori della voce. E il Buddha non ci ha mai detto “voi conseguirete la Buddhità”, perché sapeva quanto siamo attratti dalle cose infime ma si è limitato ad insegnare come liberarci da tutte le illusioni, a praticare il Piccolo Veicolo e divenire ascoltatori della voce.
Come il figlio dell’uomo rich, that even with its treasures and handling did not want to get it every day, we tried to root out what was inside of us believing that it was sufficient, we only understood this and knew nothing of others. Although we had heard of cleansing the land of the Buddha, to teach and convert living beings, we have never experienced joy. Why? Why adhering to the theory of emptiness, we realized that all phenomena are equally empty, quiet, no birth and no extinction, neither big nor small, free of defect and action. When a person thinks in this way can not feel either pleasure or joy in the wisdom of the Buddha. We have not fed or greed or attachment, nor any desire to possess it. regard to the law believed to possess the essence. But now we have become real listeners of the voice, because we make our voice of the Buddha's way and we'll hear at all. Now we have become true arhat. We got something unexpected, came to us spontaneously.
The parables of the Lotus Sutra. The parable of the burning house.
In a town there lived a very rich man. He was already at an advanced age and his riches were beyond belief. He had a lot of land, buildings and servants. His house was large but in poor condition, and had only one access, beams in ruins and the partition walls to pieces. Within the walls of vultures found refuge in its corners were nested scary snakes and was the asylum of worms, mice and evil creatures of all kinds.
In it lived 500 people. At that time a fire broke out that spread quickly throughout the building. The children were inside the building. Seeing the high tongues of fire that rose from every part of the rich man was alarmed and felt a great fear. Inside if he thought "Even without the fire that is a terrible place, but now, to make matters worse, the fire raging on all sides. I could get in except through the door on fire, ma i miei figli sono all’interno del palazzo che sta bruciando, tutti intenti nei loro giochi; ignari e inconsapevoli, non sono allarmati né impauriti. Il fuoco sta per chiudere loro ogni via di scampo, sofferenza e dolore incombono ma essi non hanno la minima sensazione di pericolo e non cercano di scappare. Potrei andarli a prendere ma i miei figli sono troppo giovani e ancora non capiscono e rischierebbero di morire tra le fiamme. Devo spiegare loro il mio allarme e la mia paura. Il palazzo è già in fiamme, devo farli venire fuori in fretta, devo evitare che brucino nell’incendio.” Allora li chiamò e gli ordinò di uscire immediatamente ma loro erano presi dai loro giochi e non gli prestavano attenzione. Non erano afraid, not wishing to leave the house, and did not know what was the fire, the building, the danger. The father thought, "I have come up with a gimmick." He knew his children and knew what they liked. So he said to them "Children, out of the gate there are lots of carts pulled by goats, deer and others by others by oxen. Exit immediately and give you everything you want, you can play with all the cars you want. " Then the children heard that the games were the ones who wished they went out of the burning building. The rich saw them safely, sitting outside the center of a square and was relieved. Then the children told the father: "The games that you have promised, we have them now?" Shariputra, the man then gave each an identical car, but not what he had promised them. He gave one to each wagon, the same for each of them, but better looking faster and more comfortable than he had promised; wagons were high, adorned with jewels, decorated with curtains and bells. Each wagon was pulled by a white ox cart that could carry the wind velocity and each tank was monitored and protected by numerous servants and lackeys. What is the reason for this? The man was a limitless wealth, and thought, My possessions are unlimited, and it would be unfair to give one of the sons of wagons qualità inferiore. Sono tutti figli miei e io li amo con imparzialità. Possiedo un enorme numero di carri perciò devo darne uno ciascuno ai miei figli. Perché? Se anche distribuissi queste ricchezze alla gente di tutto il paese esse non si esaurirebbero. E ancor meno potrei esaurirle dandole ai miei figli. Ora ti domando: “Cosa pensi Shariputra: quest’uomo può essere accusato di menzogna per non aver dato loro i carri promessi ma avergliene dati di più belli?”
. Spiegazione della parabola. Vi salverò dalla casa in fiamme Shariputra disse: “No, onorato dal mondo. Il ricco di cui parli offrì semplicemente la possibilità ai figli di scampare all’incendio e avere salva la propria vita. E non può essere accusato di menzogna perché se i figli fossero riusciti a preservare la loro vita già questo sarebbe equivalso a ottenere un bellissimo dono. Anche se il ricco non avesse donato ai figli il più piccolo carro non sarebbe comunque colpevole di menzogna, perché usare uno stratagemma non è un inganno. A maggior ragione poi se l’uomo, sapendo che le sue ricchezze sono illimitate, aveva deciso di arricchire e beneficiare i suoi figli con un grande carro.” Il Buddha disse a Shariputra: “Molto bene. È proprio come hai detto, Shariputra. Il Buddha agisce proprio così. Egli è come un padre per il mondo intero. Le sue fears, worries, anxieties and misunderstandings, we have stopped a long time without a trace. He was able to acquire an acute intuition, power, and freedom from fear has made great supernatural powers and the power of wisdom. Equipped with gimmicks and paramita of his wisdom is constant and deep compassion inexhaustible, and he tries at all times to identify what is good and that will be advantageous to all. He was born in the triple world, a burning house, an old ruined building, to save living beings from the fire of birth, old age, sickness and death from anxiety, suffering, stupidity, by ' misunderstanding e dai tre veleni, per istruirli e convertirli mettendoli in grado di conseguire l’ illuminazione suprema e definitiva. Egli vede gli esseri viventi arsi da queste sofferenze, e subire molti dolori a causa dei cinque desideri e della brama di potere e profitto. In tal modo non solo affrontano moltissime sofferenze, ma subiscono una penosa rinascita nell’inferno o come animali o spiriti affamati. E anche in questo caso hanno la sofferenza del bisogno, di allontanarsi da coloro che amano, incontrare coloro che detestano. Eppure gli esseri viventi, mentre annegano in mezzo a tutto ciò, si trastullano e divertono, inconsapevoli, incoscienti e senza alcun timore. Non provano alcuna ripugnanza né cercano di fuggire. Nella casa che brucia che è il triplice mondo, essi corrono in lungo e largo, e sebbene affrontino molte sofferenze, non sono turbati.” Shariputra, quando il Buddha vede tutto questo pensa dentro di sé: “Io sono il padre di tutti gli esseri viventi e devo liberarli dalle loro sofferenze; devo offrire la gioia della saggezza incommensurabile e illimitata del Buddha in modo che ne possano godere.” Shariputra, il Tathagata pensa anche un’altra cosa.: se facessi uso dei poteri sovrannaturali e del potere della saggezza, se mettessi da parte gli espedienti e, a beneficio degli esseri viventi, lodassi la capacità di intuizione del Tathagata, i suoi poteri, la sua libertà dalla paura, essi non riuscirebbero a ottenere la saggezza, perché ancora presi dalle sofferenze della vita e della morte, e non potrebbero comprendere la saggezza del Buddha. L’uomo ricco non si servì della forza, ma usò un espediente. Il Tathagata agisce nello stesso modo. Potrebbe usare la forza, ma si avvale unicamente della saggezza e degli espedienti per liberare gli esseri viventi dalla casa in fiamme del triplice mondo, illustrando loro i tre Veicoli, quello degli ascoltatori della voce, quello dei Pratyekabuddha e quello dei Buddha. Egli dice loro:” Non siate contenti di stare in questa casa in fiamme del triplice mondo. Non siate avidi delle sue immagini, di suoni, di profumi, sapori e sensazioni, grossolani e falsi. Se vi aggrappate ad essi e vi abituate to love them, you'll end up burning in the burning house. Come out of the triple world and get the three vehicles. I promise that you will get them and I will keep the promise. You just have to strive with diligence. " The Tathagata uses this trick to persuade the living beings. It says to them: "Know that these doctrines of the three vehicles are praised by the wise. They are free, free of contradictions and does not have to look for other to depend. Hop on these three vehicles, plant roots do not illusory, acquired powers, awareness, meditation, liberation, samadhi and rejoice: you'll enjoy the bliss of unlimited peace and security. " Shariputra, those who follow the path of Buddha and will enter into Nirvana will be called to the voice and will have great powers, will be free from fear, will be wise, will be called pratyekabuddhahood and know the causes of major events, will be called the great being and follow the Great Vehicle. Buddha treats them as the rich man. Wanting to save living beings gives them each the Great Vehicle. So he gives to all living beings who have escaped the triple world meditation, emancipation, and the other magnificent gifts of the Buddha. These gifts are all the same features or peculiarities are praised by the wise and are able to produce a pure pleasure, wonderful and supreme. Shariputra, the rich man made use of three types of tanks to capture the children, but later gave to each of them a large wagon, decorated with jewels, the safest and most comfortable ever. first sermon of the three vehicles to attract and guide living beings, but later, to save them, take only the Great Vehicle. But not everyone is able to receive it, and that is why the Buddha used the power of expedients.
The parables of the Lotus Sutra. The parable of the blind born.
The parable of the born blind (in this single edition in Sanskrit) After these words, he asked the Blessed Makassiapa: - Blessed, if there are three vehicles, like never using the words 'audience', "Pratyekabuddhahood, solitary or Buddha, Bodhisattva and? - Thus prompted, the Buddha replied: - The potter can make different containers, one for sugar, a butter and one for milk, but the clay is the same. There is no difference between the different clays, but only in the content .- After these words Makassiapa asked again to the Blessed - If living beings who have passed the triple world have different inclinations, there is for them a single vehicle or two, or three? - The Blessed One replied: - Makassyapa, Nirvana was born from the understanding of equality of all elements. So it is one, not two or three.
Suppose that this was born blind and believe that there are good and bad forms, nor men who see good and bad forms. There is the sun, moon, planets or constellations. If someone speaks to the blind of this he does not believe it. Now there is a doctor who knows all the evils, which, considering that the diseases of man are due to his past misdeeds, he decided to go the Himalayas to take four herbs that serve the purpose. Once found, after having reached the top and braved many dangers, and gave them back from the blind administration and he regains his sight. So says - What a fool I was to not believe what I said. Now I see everything, I am free from blindness. No one is superior! - However, some seers in possession of five supernatural power, magic powers, they said - Man, you've got the view, but still do not know anything about the rest. Where does this your arrogance? You are not wise or clever. When you sit in your house does not distinguish between the forms that are outside, you do not recognize who is well disposed toward you and others not, and you are unable to move even a league without lifting the feet. You have been conceived and grown in the womb but do not remember such a fact. In that sense you say you are wise? Blindness you mix with the light, and light with blindness. - Then he asks ai veggenti come fare per acquistare tali poteri. E i veggenti rispondono: - Vai a vivere in una foresta, o in una grotta. Rifletti sulla dottrina ed elimina le impurità. - Così l’uomo diventa un asceta e si rende conto di quanto poco saggio era stato prima.
Ora Makassyapa, cieco dalla nascita è colui che si trova nei sei destini del samsara. Costui non conosce la vera dottrina e coltiva la pesante oscurità delle passioni. Essendo accecato dall’ignoranza accumula i semi dei suoi futuri stati mentali. Il Buddha è il medico che nasce nel triplice mondo e parla a questi esseri del Triplice Veicolo. Così il cieco che ritrova la vista è come il seguace dei veicoli degli uditori e dei Buddha solitari, che recide il legame delle afflizioni del samsara e crede di aver raggiunto il Nirvana. Il Tathagata allora lo istruisce sulla dottrina e gli dice: “Dato che non hai compreso tutti gli elementi dove è il tuo Nirvana? Il tuo è un riposo ma non la vera pace” Il Beato lo incoraggia al risveglio. E costui, dopo aver compreso, vede il triplice mondo vuoto in tutte le dieci direzioni, simile a una magia, un sogno, un miraggio o un’eco. Egli allora, nella sua grande saggezza, vede l’intero corpo della Dottrina: non ci sono tre veicoli, ma un veicolo unico. Tutti gli elementi sono uguali: colui che ha capito questo, conosce la pace immortale e beata.
The parables of the Lotus Sutra. The parable of medicinal herbs.
Il Buddha disse a Makassiapa e agli altri discepoli maggiori: Il Buddha possiede infinite e incommensurabili virtù. È il re delle dottrine e nulla di ciò che predica è falso. Tutte le dottrine egli le espone avvalendosi di espedienti. Perciò tutte mirano a far raggiungere agli esseri viventi la saggezza onnicomprensiva. Egli conosce il fine di ogni dottrina e conosce il funzionamento recondito della mente di tutti gli esseri viventi, penetrandone i segreti fino in fondo. Quindi si adatta agli esseri viventi e predica la legge in svariati modi, tacendo l’essenziale a lungo, senza fretta di parlarne immediatamente, ma adattando la predicazione alla capacità delle persone. Chi è saggio se ne sente parlare riuscirà a capirlo e a credervi, ma chi non lo è nutrirà dubbi o perplessità.
Kassyapa, è come nel caso delle piante e degli alberi, delle boscaglie e dei cespugli, delle erbe medicinali, che si sviluppano in grande varietà, ciascuna con un nome e caratteristiche proprie, crescendo sulle colline e lungo i fiumi, nelle valli, nei diversi terreni di migliaia di milioni di mondi. La pioggia penetra in tutte le piante, negli alberi, nella boscaglia e nei cespugli, così come nelle erbe medicinali, nelle radici, nei fusti, negli steli e nelle foglie di grande piccola o media dimensione. Ciascuna pianta riceve la sua parte e sebbene ognuna sia bagnata allo stesso modo, ciascuna cresce in modo different from the others. Kassyapa, know that the Tathagata will do the same. He appears in the world like a great cloud is lifted. His sonorous voice reaches all the gods, the asuras and the men of the world as a giant cloud that covers thousands of millions of different lands. The Tathagata noted whether the ability of these living things have developed, or dull, if they strive with diligence or are lazy. Then, in relation to what they are able to hear them preach the law in an endless variety of ways, so that everyone can rejoice, and derive immense benefits. When these beings have heard the law, enjoy the peace and security in the present existence and be born in circostanze favorevoli nelle successive, quando gioiranno della via e saranno di nuovo in grado di ascoltare la legge. Avendo udito la legge, saranno liberi da ogni ostacolo e impedimento e si eserciteranno con tutte le loro forze nelle varie dottrine così da entrare gradualmente nella via. È come la pioggia che cade dalla grande nube su tutte le piante, gli alberi, la boscaglia, i cespugli e le erbe medicinali. Ognuna di esse, a seconda della propria specie e natura, riceve per intero la propria dose di umidità e può germogliare e crescere. La legge predicata dal Tathagata ha una sola forma. Ha un solo aroma, vale a dire la forma dell’emancipazione, la forma della separazione e la forma dell’estinzione, che in definitiva are summed up in the all-encompassing wisdom.
When living beings hear the law of the Tathagata, even if they embrace it, read it, recite it and carry it to the letter, are not aware of the benefits they are getting through it.
Why?
Because only the Tathagata is able to know the form, substance, the nature of these beings. He knows what to reflect what they think, what to practice, as I reflected, as we think and how to practice it. He knows what law reflect, meditate on that law, which law and practice by which law will achieve the law. They live in a large number of environments, but only the Tathagata sees the circumstances authentic and clearly understands without difficulty. was silent a long time is essential. He had no hurry to talk about it immediately. The Buddha understands everything. But since he sees the desires occupying the minds of living beings, he guides them and protects them and for this reason is not immediately expressed their all-encompassing wisdom. You and others, Kassyapa, it is very rare that you were able to understand that the Tathagata preaches the law in a way appropriate to the circumstances, to nurture faith in it and accept it, because it is a very difficult thing to understand and implement. Listen carefully to the point.
. I am the World Honored One, no can compete with me.
I appeared in this world to bring peace and safety to living beings: I am the Tathagata, the World Honored One.
Being a free help to free;
I being a help to calm serene;
being in complete peace that leads to peace.
Through my perfect wisdom is this world that I know the other for what they really are.
I am the one who points the way;
I am in possession of the road;
I am a follower of the way,
I know the path.
I am the sublime among men, the Victorious appeared in the world like a cloud;
I quench your thirst all beings from their bodies withered, imprisoned in the triple world. I will make them happy
withered by grief, and give them joy and peace. I am blessed, born into the world to help you go beyond it. A benefit of this assembly preach the sweet dew of pure law. This law has a unique aroma, the emancipation and Nirvana. With a single sound wonderful illustration and reveals its meaning, constantly create the conditions and causes of the Great Vehicle. I consider all universally the same, noble and despicable, immoral, virtuous, righteous and vicious, sectarian or even opinions of people, people of lower or higher than intellect, not my favorite questo o quello; non provo amore per uno e odio per un altro. Sono privo di brame e attaccamenti, non conosco limiti né ostacoli. In ogni momento per tutti gli esseri viventi predico la legge imparzialmente, così come agirei in favore di un singolo allo stesso modo agisco per numerose persone.
Espongo la legge e la predico di continuo, non ho mai fatto altro; venendo, andando, seduto o in piedi, fino all’ultimo mai mi sono seduto o scoraggiato.
Faccio cadere la pioggia del dharma ugualmente su tutti, senza rilassatezza o negligenza alcuna bagnando il mondo intero, come accade ai boschi e ai cespugli, alle erbe medicinali e agli alberi, grandi o piccoli che siano. Gli ascoltatori della voce e i Buddha solitari who live their lives last hearing the law, alone among the mountain forests, practicing meditation and striving diligently, we define medicinal herbs. The Bodhisattva of wisdom resolute and determined, including without errors, the triple world, seeking the supreme vehicle and who are dedicated to the Buddha's way with passion and kindness, we call them small trees. Those immersed in meditation, who developed supernatural powers by turning the wheel of non-regression, which saved countless living beings emit rays of light, we call them big trees. Now you say the supreme truth: no one in the multitude of listeners of the voice, has entered the stage extinction. You're practicing the way of the Bodhisattva and advancing gradually in practice and learning, surely attain Buddhahood.
The parables of the Lotus Sutra. The parable of the hidden jewel.
Then the five hundred Arhat rejoiced with joy and bowed to the Buddha, saying: "Lord, we used to think that he has already achieved enlightenment, but ultimately we understand that they were devoid of wisdom. "You as in the case of a man who went to the house of a dear friend and, after drinking wine fell asleep. At that time the friend had to leave for an official function. Took a priceless jewel, sewed it in the lining of his robe and left it went away. The drunken man was sleeping and did not notice anything. When he awoke, he began traveling to other countries.
to provide food and clothing had to get busy with all his energy and diligence, and facing enormous difficulties cavandosela with what little he could scrape together. Following his friend met him by accident and said - What an absurd old man! How have you reduced it to get food and clothing? In the past I wanted to make sure that you could live comfortably and meet the five desires, so I left that day, before I caught a priceless jewel and cucii in the lining of your gown. Should still be there now. But you do not know anything and you weary and troubled trying to earn a living. What nonsense! Now you have to take the jewel to exchange for other property, then you can have at any time whatever you want and never experience more poverty or need. honor of the world, now we understand. In fact we are Bodhisattvas and we heard the prediction that we will achieve supreme enlightenment and final and we feel full of joy. Throughout the long night, the Buddha instructed us urging us to cultivate the supreme aspiration, but we, the ignorant, having obtained a small portion of the Nirvana we felt satisfied and did not try another. But now the long night is over.
The parables of the Lotus Sutra. The parable of the ghost town.
Suppose that in a wild and lonely place, really scary, there is a long road vojana 500, arduous and dangerous. And suppose that there is a large group of people who want to travel this road to reach the island of jewels, a place where treasures are kept. They have a guide, with vast wisdom and acute understanding that it is perfectly at ease on this steep road, knows the layout of passages and narrow and is prepared to lead the group of people and accompany you throughout this journey fraught.
The group egli guida, dopo aver percorso un certo tratto di strada, comincia a scoraggiarsi dicendo: “ Siamo completamente esausti e spaventati. La foresta è troppo lunga e non ce la faremo mai a oltrepassarla. Preferiamo tornare indietro.” La guida, un uomo di molte risorse, pensa tra sé: “Che peccato che rinuncino ai molti rari tesori che stanno cercando e ora desiderino tornare indietro”. Dopo aver così riflettuto ricorre al potere degli espedienti e, quando avevano già percorso trecento voyana lungo la difficile via, fa apparire per incanto una città cinta di mura e ne adornò i palazzi circondandoli di giardini e boschetti, ruscelli di acqua corrente, stagni e laghetti con doppi cancelli, alte torri e padiglioni popolati di uomini e donne. Egli dice al gruppo: “Non abbiate paura, non dovete tornare indietro perché ora c’è una grande città ove potrete fermarvi e riposare e fare ciò che vi piace. Se entrerete in questa città vi troverete a vostro agio e vi sentirete tranquilli. Più tardi, se ve la sentirete di proseguire fino al luogo dei tesori, potrete lasciare la città.” Allora i membri del gruppo, completamente sfiniti, provano un immensa gioia e apprezzando la fortuna inaspettata esclamano: “Finalmente possiamo allontanarci da questa strada terribile e trovare un po’ di quiete e serenità. Qui abbiamo trovato il Nirvana e qui vi rimarremo.” Le persone del gruppo allora si affrettano e entrano in città dove, essendo al sicuro dalle difficoltà, si sentono a loro agio. Una volta che le persone si furono riposate la guida fece sparire la città fantasma e disse al gruppo: “Ora dovete ripartire. La terra dei tesori non è lontana. La grande città di poco fa altro non era che un miraggio che ho evocato per farvi riposare. Non era altro che una città fantasma. Ho capito che eravate allo stremo delle forze e volevate interrompere il viaggio a metà strada, allora mi sono avvalso del potere degli espedienti per far apparire temporaneamente questa città. Adesso però dovete andare avanti diligentemente e raggiungere tutti insieme il luogo ove si trova il tesoro.” Monks, the Tathagata is in a similar situation. Now he is behaving with you as the guide. He knows that the ugly road of birth, death and earthly desires is steep, steep, difficult, long, huge, but it must be crossed and overcome. If living things would hear only the one vehicle of the Buddha, the Buddha would not want to see, or would like to approach him, instead of thinking inside them "Buddha's way is long, huge, must strive diligently for a long time and face difficulties before we can achieve success. " The Buddha knows that men's minds are weak and thus using the power of expedients, preaches two nirvana to provide a resting place along the path. But if living things linger in these two stages, then the Tathagata says to them: "You have no idea of \u200b\u200bwhat needs to be done. The stage is where you have chosen to remain close to the wisdom of the Buddha, but you have to ponder and reflect on. Who have achieved this nirvana is not true. Simply put, the Tathagata, using the power of expedients, the Buddha preaches the vehicle to make distinctions as if they were three. " The Buddha is like the guide, to provide a resting place, shows a big city with charm and , when it senses that travelers have rested, tell them: "The place where are the treasures is very close. This town is not real, it's just a mirage that has been raised by magic. "
