This site uses cookies.
Some of these cookies are essential to the operation of the site,
while others help to improve your experience by providing insights into how the site is being used.
For more information, please see the ProZ.com privacy policy.
This person has a SecurePRO™ card. Because this person is not a ProZ.com Plus subscriber, to view his or her SecurePRO™ card you must be a ProZ.com Business member or Plus subscriber.
Affiliations
This person is not affiliated with any business or Blue Board record at ProZ.com.
I devote myself to the sutra of the lotus blossom of the marvelous dharma
Namu Myohorenge Kyo
Namu Toho-Zentoku (Good-Virtue) Buddha of the East.
The recitation of this Sutra is under the protection of all the Buddhas of the past, present and future.
It is not disturbed by disruptive forces or by other systems of thought.
Neither the conditions caused by birth and death, nor false views can destroy it.
Namu Myohorenge Kyo
Namu eternally enlightened benefactor and teacher, the World-Honored Shakamuni;
Namu heavenly Stupa of the Buddha Abundant-Treasures, the witness to the Lotus Sutra;
Namu all Buddhas emanated in the ten directions:
Nichigatsu-Tomyo (Torch-of-Sun-and-Moonlight) Tathagata,
Kako (Lotus-Flower-Light) Tathagata,
Gashin (One-Being) Tathagata,
Komyo (Radiant-Light) Tathagata,
Myoso (Flame-Symbol) Tathagata,
Enbunadai-Konko (Light-of-River-Gold) Tathagata,
Tamaraba-Sendanko (Tamala-Tree-Sandalwood-Fragrance) Tathagata,
Daitsuchisho (Great-Transcendent-Wisdom) Tathagata,
Homyo (Dharma-Radiance) Tathagata,
Fumyo (Universal-Radiance) Tathagata,
Sankaie-Jizaitsuo (King-Versed-In-Wisdom-Vast-as-the-Sea-and-Mountain) Tathagata,
Toshichihoke (Stepping-Upon-Seven-Jeweled-Lotus-Flower) Tathagata,
Hoso (Jewel-Symbol) Tathagata,
Tenno (Deva-King) Tathagata,
Issaishujo-Kiken (Joyful-for-All-to-Behold) Tathagata,
Gusoku-Senmankoso (Banner-Radiating-Hundreds-of-Thousands-of-Lights) Tathagata,
Ionno (Dignity-Resounding-King) Tathagata,
Nichigatsu-Jo-Myotoku (Immaculate-Sun-and-Moonlight-Glory) Tathagata,
Joke-Shukuochi (Pure-Wisdom-Like-Lotus-Blossom-and-Moon) Tathagata.
We reverently respect each as The Worthy One, The Completely Enlightened One, Perfect in Knowledge and Conduct, The Well-Departed, Knower of the World, The Unsurpassed, The Hand on the Reins of Humanity, Teacher of Devas and Humans, The Buddha, The World-Honored One.
May the whole universe return to the wonderful Dharma.
Namu great Bodhisattva Nichiren, the eminent founder, the great advocator of the Lotus Sutra.
Namu most merciful and profoundly understanding Jofukyo, the Bodhisattva Never-Belittling. Namu all great Bodhisattvas:
Myoko (Wonderous-Light) Bodhisattva,
Kokuzo (Universal-Treasury) Bodhisattva,
Fugen (Universal-Excellence) Bodhisattva,
Monjushiri (Manjusri) Bodhisattva,
Yakuo (Medicine-King) Bodhisattva,
Yakujo (Exalted-Medicine) Bodhisattva,
Moroku (Maitreya) Bodhisattva,
Yūze (Valiant-Giver) Bodhisattva,
Joshojin (Constant-Endeavor) Bodhisattva,
Myo-on (Wondrous-Sound) Bodhisattva,
Kanzeon (Regarder-of-the-Voices-of-the-World) Bodhisattva.
Namu Daibon (Great Brahma) Deva King,
Namu Taishaku (Indra) Deva King.
Namu Daughter of Shakara (the Ocean Dragon King).
Namu guardian spirits of this place.
Namu all great Bodhisattvas,
all heavenly devas and all good spirits.
Namu Myohorenge Kyo
May my erring heart and mistaken thoughts be forgiven.
May the sins and mistakes that I have unintentionally committed melt away naturally like the frost and the dew. May all the Buddhas and devas be with me and protect me.
Namu Myohorenge Kyo
The Chant of Transferring Merit
May all the spirits of my ancestors find forgiveness, together with all those who are inscribed in the Kakocho, all those whose memorial day it is today, all those with any sort of relationship with those I hold dear, as well as myself and all my family.
May we all be forgiven for our erring hearts and mistaken thoughts, and for the errors that we have unintentionally committed.
It is not through my power as such, but through the merits of the Buddhas and gods that I recite this precious Sutra.
Hear me read this Sutra and move me and all those in my thoughts to aspire to enlightenment.
Namu Myohorenge Kyo
The Sutra of Immeasurable Meanings
Chapter 3: Ten Virtuous Merits
The Buddha said, “Oh men and women of good intent, first, this Sutra can awaken the aspiration to Buddhahood in a Bodhisattva who lacks this aspiration.
It can awaken in a merciless one, a mind of mercy.
It can awaken in one who is fond of killing, a mind of great compassion.
It can awaken in an envious one, sympathetic joy.
It can awaken in one who is enslaved by desire, the aspiration to be free.
It can awaken in one who is grasping and selfish, a mind of giving.
It can awaken in an arrogant one, a mind of humility.
It can awaken in a quick-tempered one, a mind of patience.
It can awaken in one who is lazy in discipline, a mind of correct endeavor.
It can awaken in one whose thoughts are unsettled, an aspiration for calmness through meditation.
It can awaken in an ignorant and unenlightened one, a mind of wisdom.
It can awaken in one who is not yet able to bring others to the path, the mind to do so.
It can awaken in one who commits the Ten Evil Deeds, a mind of the Ten Virtues.
It can awaken in one who is attached to impermanent phenomena, a mindfulness of that which is unchanging.
It can awaken in one who is easily discouraged, a mind of resolution.
It can awaken in one who is full of imperfections, the mind to be rid of them.
It can awaken in one who is beset with illusional passions, the mind to be free of them.
Oh men and women of good intent, this is called the first merits and transcendent powers of this very Sutra.”
The Sutra on the Meditation Practice of Fugen (Universal-Excellence) Bodhisattva
“When there are illusions in the faculty of sight and the eyes are impure due to karmic disturbance, whole-heartedly recite the Sutra of the Mahayana and think on the true nature of phenomena.
This is called the removal of negative karma through realizing self-reformation regarding the faculty of sight.
The sense faculty of hearing disturbs the principle of harmony by hearing sounds that are scattered and confused.
It drives one’s mind mad like a foolish ape or monkey.
Recite the Sutra of the Mahayana and contemplate the void and formlessness that is the Dharma.
Then you will be able to remove all karmic hindrances and achieve a transcendent ear, and then be able to hear sounds from the ten directions.
The sense faculty of smell craves after various fragrances and awakens the desire for contact.
Such a deluded and disordered nose produces distorted sensations corresponding to its own contamination.
If you recite the Sutra of the Mahayana and contemplate the ultimate reality of the Dharma, you can free yourself forever from such contamination.
The sense faculty of taste gives rise to negative karma through the five kinds of inappropriate speech.
If you want to regulate and control yourself, you must endeavor to act with goodwill and compassion and, considering the true tranquility of the Dharma, rid yourself of all prejudgments and false distinctions.
The sense faculty of the mind, like a restless monkey, never stays still.
If you want to subdue or overcome it, then wholeheartedly recite the Sutra of the Mahayana, thinking on the accomplishments produced by the great body, power and fearlessness of the Buddhas.
Your own body, which contains the six sense faculties, whirls like dust stirred up by the wind. The six rebels play freely within it without obstruction.
If you want to rid yourself of this negative condition, being free forever from the mind’s confusion, and to make your mind tranquil and light abiding always in the fortress of Nirvana, then wholeheartedly recite the Sutra of the Mahayana and ponder that which nurtures the Bodhisattvas.
Immeasurable and perfect methods are there, attainable by the thought of the real aspect of all phenomena.
These six practices are named the purification of the six sense faculties.
The ocean of all karmic hindrance is created by deluded perceptions.
If you really want to realize self-reformation, then meditate on the real aspect of all phenomena while sitting straight and properly.
Then all wrong-doings and the results of all wrong-doings will vanish in the light of wisdom like frost and dew before the morning sun.
Therefore, with sincerity, repent from the errors of the six sense organs and contemplate the Ultimate Reality.”
The Lotus Sutra
Chapter 2: Skillful Means
At that time, The World-Honored One arose tranquilly and with insight out of samadhi addressed Sariputra:
“Profound and immeasurable is the wisdom of the Buddhas. The gate to their wisdom is hard to enter and difficult to understand.
Those who follow the limited way of the disciples and those who practice merely for their own enlightenment may not be capable of understanding it. Why is this?
The Buddhas have closely attended innumerable hundreds of thousands of other Buddhas. They have exhaustively carried out practices with courage and persistence under countless numbers of Buddhas, their names becoming universally renowned.
They have perfected this profound and unprecedented Dharma and their intentions, and have adapted their explanations to what is appropriate, yet it remains difficult to understand for the unawake.
Oh Sariputra, after attaining Buddhahood, I expounded the teaching extensively with various explanations and illustrations and, with skillful means, led sentient beings to rid themselves of their attachments.
Why is this? Because all the Tathagatas have attained perfect mastery of skillful means, wisdom and insight.
Oh Sariputra, the wisdom and insight of the Tathagatas is extensive, profound, immeasurable and unhindered.
They are endowed with profound and endless power, fearlessness, meditation, emancipation and concentration. They have completely attained this unprecedented Dharma.
Oh Sariputra, the Tathagatas can, through various methods, skillfully illuminate the Dharma with gentle speech and gladden the hearts of the assemblies.
Oh Sariputra, to put it briefly, the Buddhas have attained this immeasurable, limitless and unprecedented Dharma.
Enough, oh Sariputra, I will speak no further. Why is this? Because the Dharma that the Buddhas have attained is foremost, unique, and difficult to understand.
Only a Buddha together with a Buddha can fathom the ultimate reality of all phenomena, that is to say, the character, nature, substance, potential, function, cause, condition, result, effect, and essential unity of all.”
The Lotus Sutra
Chapter 12: Devadatta
The Buddha addressed the assembly of monks:
“If in future worlds, there are men and women of honor who, upon hearing the Devadatta chapter of the Lotus Sutra, accept it with pure minds and without doubt.
They shall not fall into the realms of hell or to the states of ever-hungry spirits or of beasts. They will be born in the presence of the Buddhas of the Ten Directions.
Wherever they may be, they will always hear this Sutra. If they are born among devas or humans, they shall enjoy a supreme and delightful contentment and, if in the presence of a Buddha, they shall be born spontaneously in a lotus flower.”
The Lotus Sutra
Chapter 16: The Lifespan of the Tathagata
“Since I attained Buddhahood, innumerable hundreds of thousands of kalpas have passed.
I have been constantly expounding the Dharma through these immeasurable kalpas, leading and inspiring innumerable sentient beings and enabling them to enter the Buddha-path.
Using skillful means, I have manifested the state of Nirvana to bring sentient beings to this path, yet I have not actually entered Nirvana, but continually abide here expounding the Dharma.
Although I am always among these erring beings, with my transcendent power of wisdom I prevent them from seeing me.
The sentient beings, seeing me enter perfect extinction, earnestly revere my relics and, filled with longing, yearn for me.
When the sentient beings become sincere, mild, and receptive, wanting wholeheartedly to meet the Buddha, and are willing to give unsparingly of their bodies and lives, then I, together with the Sangha, will appear on Mount Gridhrakuta.
I will declare this to sentient beings: ‘Although I am always here without extinction, through the power of skillful means, I manifest extinction and non-extinction.’
If there are sentient beings in other worlds who respect and believe in me, I will also teach them the highest Dharma.
Not knowing this, you only think that I have entered extinction. I see all sentient beings submerged in an ocean of suffering.
That is why, by not manifesting my form, I cause them to yearn for me.
Then, after awakening this longing, I appear and expound the Dharma--such are my transcendent powers of wisdom.
For uncountable kalpas, I have constantly resided on Mount Gridhrakuta and elsewhere.
When sentient beings see themselves amidst a great fire at the end of a kalpa, it is in fact my tranquil land, always full of devas and humans.
All the gardens and palaces are adorned with various gems. The jeweled trees abound with flowers and fruits, and the sentient beings are joyful among them.
The devas beat heavenly drums, making constant and varied music. They rain down mandarava flowers upon the great assembly.
Although my pure land never decays, the sentient beings see it as ravaged by fire and torn with anxiety and distress; they believe it is filled with these things.
Because of their misdeeds, these erring sentient beings do not hear the names of the Three Precious Treasures for uncountable kalpas.
But those who cultivate merit, and are receptive and honest, will see me residing here, expounding the Dharma.
For the sake of these sentient beings, I then teach that the lifespan of the Buddha is immeasurable. To those who, after a long time, finally see the Buddha, I teach that it is difficult to meet him.
Such is the power of my wisdom. The light of my wisdom illuminates immeasurable, and my lifespan is of uncountable kalpas. This has been achieved through long practice.
You wise ones, do not give way to doubt! Banish all doubt forever. The Buddha’s words are true, never false.
It is like the physician who proclaimed his own death although it was untrue, to shock into sanity his sons who had become delirious while he was away from home. He did this through excellent skillful means, so no one could say he had lied.
I also, being the father of the world, cure those who suffer. To the deluded and unenlightened I say that I have entered extinction although, in fact, I am really here.
If they were to see me, they would become lazy and arrogant. Attached to the desires of the five senses, they would fall into the troubled states of being.
Always aware of which sentient beings practice the path and which do not, I teach the Dharma in various ways, according to their ability to be saved.
I am always thinking, ‘By what means can I make sentient beings able to enter the highest path and quickly attain the Dharma?’”
The Lotus Sutra
Chapter 20: The Bodhisattva Never-Belittling
In the past there was a Buddha called Ionno (Dignity-Resounding-King).
He had immeasurable transcendent powers of wisdom and led and guided all sentient beings. He was paid homage to by devas, humans and dragons.
After the parinirvana of this Buddha, when the true Dharma faced extinction, there was a Bodhisattva called Jofukyo (Never-Belittling).
At that time, the fourfold assembly was becoming attached to its own interpretation of the Dharma.
The Bodhisattva Never-Belittling would go up to them and say, ‘I do not belittle you. Practice the path and you will all become Buddhas.’
After hearing this, all the people insulted and scorned him, but Never-Belittling Bodhisattva bore this patiently.
As he neared the time of his death, when he had at last made good his past errors, he was able to hear this Sutra, and his six sense faculties became pure.
Through this transcendent power of wisdom, he prolonged his life and explained this Sutra far and wide, acting once again for the benefit of others.
Those who were attached to their own interpretations of the Dharma were led and inspired by this Bodhisattva, and were enabled to abide within the Buddha-path.
After the end of his life he met innumerable Buddhas.
Because he explained this Sutra, he obtained immeasurable happiness. Gradually accumulating his merits, he quickly attained the Buddha-path.
The Bodhisattva Never-Belittling of that time is none other than I.
Because the fourfold assembly, which was then attached to particular aspects of the Dharma, heard Never-Belittling Bodhisattva say, ‘You will all become Buddhas,’ they have since been able to meet innumerable Buddhas.
These people are none other than the five hundred Bodhisattvas and the fourfold assembly, the men and women of pure belief who are now gathered before me, in this assembly, to hear the Dharma.
In my previous lives I taught them and led them to hear and accept this Sutra, which is the ultimate Dharma; I revealed it and taught it to others and caused them to abide in Nirvana.
Throughout many lifetimes they accepted and kept such a Sutra as this.
Only after myriads of kalpas have passed, a time inconceivable, can one hear this Lotus Sutra.
Only after myriads of kalpas have passed, a time inconceivable, do the Buddhas, the bhagavats, expound this Sutra.
For this reason, all you practitioners who hear this Sutra after the extinction of the Buddha, should feel no doubt about it.
You must wholeheartedly expound this Sutra far and wide. You will then meet the Buddhas in life after life, and quickly attain the Buddha-path.
The Lotus Sutra
Chapter 21: The Transcendent Power of the Tathagatas
The Buddhas, world-inspirers, abiding in their great transcendent power of wisdom, manifest this immeasurable power in order to gladden all sentient beings.
The Lotus Sutra
Chapter 23: Ancient Accounts of the Bodhisattva Medicine-King
Oh, Shukuoke (Star-Constellation-King-Flower), this Sutra can save all sentient beings. This Sutra can make all sentient beings free from suffering.
This Sutra can greatly benefit all sentient beings and bring their aspirations to fulfillment.
Oh, Star-Constellation-King-Flower, you should protect this Sutra with your transcendent power of wisdom. Why is this? Because this Sutra is good medicine for the ills of the people of the world.
If there is any sick person who hears this Sutra, he will be rid of his disease, and he will never die nor grow old.
The Lotus Sutra
Chapter 25: The Gateway to Every Direction Manifested by the Bodhisattva Regarder-of-the-Voices-of-The-World
If sentient beings are in great adversity, and immeasurable pain afflicts them, the wonderful power of the wisdom of the Bodhisattva Kanzeon (Regarder-of-the-Voices-of-the-World) can relieve their suffering.
Endowed with transcendent powers and having fully mastered wisdom and skillful means in all the worlds in the ten directions, there is no place where he would not manifest himself.
The suffering of those in the troubled states of being—hell-dwellers, ever-hungry spirits, and beasts—and the sufferings of birth, old age, illness, and death will all gradually be extinguished.
He, who perceives the world with truth, purity and vast knowledge, and with compassion and benevolence, should ever be longed for and honored. He is a flawless, pure ray of light, a sun of wisdom that destroys the darkness, a flame that withstands the winds of calamity.
His will, of which the essence is compassion, shakes like thunder, and his mind of mercy is like a beautiful, over-spreading cloud which pours the Dharma-rain of immortality and extinguishes the flames of desires.
In a dispute before judges, or fearful in the midst of battle, if you contemplate the power of Regarder-of-the-Voices-of-the-World, all enemies will flee.
He has a wondrous voice, the voice of one who perceives the world, a voice like Brahma, a voice like the rolling tide, a voice unsurpassed in this world; for this reason, you should always contemplate him.
You should have no doubt, even for a moment. The pure seer, Regarder-of-the-Voices-of-the-World, will be a refuge when suffering distress or the misery of death.
He is endowed with every quality, sees the sentient beings with his benevolent eyes, and his ocean of merit is immeasurable. For this reason you should pay him homage.
The Lotus Sutra
Chapter 28: Encouragement by the Bodhisattva Universal-Excellence
Oh Fugen (Universal-Excellence), those who accept and recite this Sutra in the future, will not be greedy for clothes, bedding, food and drink, and the necessities of life.
Their aspirations will not be unfulfilled and their happy reward will be attained in this world.
If there is anyone who despises them, saying, “You are mad. This practice of yours is in vain and you will attain nothing in the end,” then that person will be reborn into darkness life after life as a result of this wrongdoing.
If there is anyone who pays them homage and praises them, they will attain tangible rewards in this world.
If anyone sees those who preserve this Sutra and speaks maliciously about their faults, whether true or not, if anyone scorns them, then such a person, in this life, will manifest his ugliness of spirit in a myriad variety of serious and unpleasant illnesses and afflictions.
For this reason, oh Universal-Excellence, if you see anyone who holds this Sutra, you should stand and show your respect, even from afar, just as you would to a Buddha.
The Sutra on the Meditation Practice of the Bodhisattva Universal-Excellence
“Suppose rulers, legislators, brahmins, householders, wealthy persons, and state officials know no limit to their greed, commit the Five Grievous Acts, speak ill of the Sutra of the Mahayana, and do the Ten Evil Deeds, the resultant suffering created by such corruption will convey them into troubled paths faster than the breaking of a violent storm.
They are sure to fall to the depths of suffering and sorrow. If they wish to overcome their karmic hindrances, they should feel shame, purify their spirits, and reform their conduct.”
The Buddha said, “You may ask, ‘What is the way of realizing self-reformation for powerful persons and householders?’”
“The way of realizing self-reformation for the powerful persons and householders is as follows: to develop a true mind; not to speak ill of the Three Treasures; not to prevent others from pursuing spiritual paths; not to maliciously hinder anyone of pure living; to wholeheartedly do the practice of meditating on the Six Subjects; to support, serve and respect a keeper of the spirit of the Mahayana; and to keep in memory the profound doctrine of the Sutra, the Void, the Ultimate Principle.
One who thinks of this is called one who practices the first realization of self-reformation for powerful persons and householders.
The second way of self-reformation is to act filially towards one’s parents and support them, and to show respect to one’s teachers and elders. This is called the practice of the second realization of self-reformation.
The third way of self-reformation is to carry out one’s allotted responsibilities in accordance with the True Law; to not abuse one’s authority, and to renounce oppression and injustice. This is called the practice of the third realization of self-reformation.
The fourth way of self-reformation is to encourage the people in one’s homes and areas of influence to refrain from harming living beings, and to observe the six abstaining days of the month. This is called the practice of the fourth realization of self-reformation.
The fifth way of self-reformation is to believe deeply in the principle of cause and effect, and the single path of truth, and to be aware of the presence of the Buddhas. This is called the practice of the fifth realization of self-reformation.”
The Buddha spoke thus to Ananda: “Now and in the future, anyone who follows the way of these means of realization of self-reformation, regardless of their station in life, you should know that they gird themselves with the robe of humility and receive the protection and help of the Buddhas.
They will swiftly and surely attain supreme perfect enlightenment.”
As these words were spoken, ten thousand devas acquired the clear eyes to see the Dharma, and the great Bodhisattvas, the Bodhisattva Maitreya and others, and Ananda, rejoiced at the Buddha’s teachings and followed them.
The Chant of Aspiration
The profound Sutras of the Mahayana, which I recite, contain great benevolence and compassion, and are the treasure house of the Dharma.
The principles set forth in these Sutras are true, precious and unsurpassed.
Namu Toho-Zentoku (Good-Virtue) Buddha of the East.
The recitation of this Sutra is under the protection of all the Buddhas of the past, present and future.
It is not disturbed by disruptive forces or by other systems of thought.
Neither the conditions caused by birth and death, nor false views can destroy it.
Through the power of these merits,
Namu World-Honored Shakamuni;
Namu Heavenly Stupa of the Buddha Abundant Treasures;
Namu all the Buddhas emanated in the ten directions;
Namu great Bodhisattva Nichiren, the eminent founder;
Namu the benevolent and compassionate Never-Belittling Bodhisattva, Jofukyo, the expounder of profound meaning;
Namu Wondrous-Light Bodhisattva, Myoko;
Namu Universal-Treasury Bodhisattva, Kokuzo;
Namu Maitreya Bodhisattva, Miroku;
Namu all Great Bodhisattvas,
all heavenly Devas and all good spirits.
May you all, who have the eyes of wisdom, cleanse and purify, with the water of the Dharma, the karmic hindrances of the six sense faculties of myself and all my family.
May you be compassionate and protect us. When I lose my life, even if I fall into hell and undergo immeasurable suffering, I will never speak ill of the profound and true Dharma of the Buddhas.
The Buddhas, the Tathagatas, are like our affectionate fathers.
May all of you, because of this relationship and the power of this merit, quickly accord me the Dharma of the Mahayana and help me to swiftly attain supreme perfect enlightenment.
Great Universal-Treasury Bodhisattva (Kokuzo), we sow universally the seeds of the Lotus Blossom of the Marvelous Dharma, the instruction for the Bodhisattvas, the treasured lore of the Buddhas.
By the universal transfer of this merit, may we and all other beings together attain the enlightenment of a Buddha.
Translation - English
Sutra
Ya
Samawati
Kariri Za Asubuhi Na Jioni
Najitoa muhanga kwa Sutra ya lotasi ua lichanikalo kwa maajabu Dharma
Namu Myohorenge Kyo
Namu toho-Zentoku (maadili mema) Buddha wa mashariki.
Kariri ya sutra hii imo katika ulinzi wa Buddha wote wa nyakati zilizopita, zilizopo, na zijazo.
Kamwe haijatiwa najisi kwa shinikizo zozote ama fikira toka popote pale.
Hakuna madhara kama yale yaletwayo na uzaaji ama kufa,ama maoni ya uongo yanayoweza kuiangamiza.
Namu Myohorenge Kyo
Namu uhuisho wa milele mdhamini na mwalimu, mheshimiwa wa dunia Shakamuni;
Namu aliye juu Stupa wa Buddha dhamana kuu shahidi wa ua lotasi Sutra;
Namu Buddha wote walitoka pande kumi:
Nichigatsu –Tomyo (Mwenge Wa Jua Na Mwanga Wa Mwezi) Thathagata,
Kako(Mwanga Wa Ua Lotasi) Thathagata,
Gashin (Mmoja- Kuwa) Thathagata,
Komyo (Mwanga -Mkuu) Thathagata,
Myoto (Alama Ya Moto) Thathagata,
Enbunadai- Konko (Mwanga Wa Mto Wa Dhahabu) Thathagata,
Tamaraba Sendanko (Manukato Ya Mti Wa Tamara)
Daitsuchisho (Hekima Kuu Itiayo Moyo) Thathagata,
Homyo (Dharma-Mwanga) Thathagata
Fumyo (Mwanga -Wa -Dunia) Thathagata,
Sankaie-Jizaitsuo (Mfalme- Mwenye Wingi Wa Hekima - Ukubwa Wa Bahari -Na Mlima) Thathagata,
Toshichihoke (Akikanyaga Ngazi Saba Za Ua Lotasi Zenye Johari) Thathagata,
Hoso (Alama Ya Johari) Thathagata,
Tenno (Deva-Mfalme) Thathagata,
Issaishujo-Kiken (Wote- Kuwa -Na Furaha)
Gusoko-Senmankoso (Bendera Iangazayo Laki Za Maelfu Ya Mianga) Thathagata,
Ionno (Mfalme Wa Adhima Ijizungumziayo) Thathagata,
Nichigatsu-Jo-Myotoku (Nakawa-Utukufu Wa Jua -Na -Mwezi) Thathagata,
Joke-Shukuochi (Hekima -Kamili –Kama- Mchaniko Wa Ua Lotasi -Na Mwezi) Thathagata,
kwa staha,tunawaheshimu kila mmoja kama anyestahili,aliyeangaziwa kikamilifu,timamu wa ujuzi na maadili,mjuzi wa dunia,asiyeshindwa,mkono juu ya milki za binadamu,mwalimu wa Madeva na binadamu,Buddha,mheshimiwa wa dunia.
Dunia nzima na imrejee Dharma wa maajabu.
Namu Mkuu Bodhisattva Nichireni, mwanzilishi mkuu,mtetezi mkubwa wa ua lotasi Sutra.
Namu mwingi wa huruma na uwezo wa kuelewa.
Jofukyo, Bodhisattva asiyedunisha.Namu mkuu Bodhisattvas:
Myoko (Mwanga -Wa -Ajabu) Bodhisattva,
Kokuzo (Azizi Ya Ulimwengu) Bodhisattva,
Fugen/Fugeni (Uzuri Wa Ulimwengu) Bodhisattva,
Monjushiri (Manjushiri) Bodhisattva,
Yakuo (Mfalme Wa Madawa) Bodhisattva,
Yakujo (Dawa Tukufu) Bodhisattva,
Moroku (Maitreya) Bodhisattva,
Yūze (Mpaji-Mjasiri) Bodhisattva,
Joshojin (Mwelekezi-Daima) Bodhisattva,
Myo-on (Sauti -Ya -Ajabu) Bodhisattva,
Kanzeon/kanzeoni (Mpendekezi -Wa –Sauti- Ya -Dunia) Bodhisattva,
Namu Daiboni (Brahma Mkuu) Deva mfalme,
Namu taishaku (Indra) Deva mfalme.
Namu Binti Shakara (Nondo Mfalme Wa Baharini).
Namu (Roho Mdhamini Wa Mahali Hapa).
Namu Mtakatifu Bodhisattva,
Yote ya mbinguni Madeva roho zote nzuri.
Namu Myohorenge kyo
Mtuto wa moyo wangu na fikara zangu potovu zisamehewe.
Dhambi zote na makosa niliyoyatenda bila ya kukusudia ziyeyuke kama dheluji ama umande.Na Mabuddha wote vile vile Madeva wawe nami na wanilinde.
Namu Myohorenge Kyo
Ombi la Kuhamishia Mema Yanayohitajika
Mizimwi yote ya wazee inisamehe pamoja na walea mbao majina yao yamechomelewa ndani ya Kakocho, wale ambao siku yao ya makumbusho ni leoWale ambao wana uhusiano wowote na niwapendao, halikadhalika mimi mwenyewe na familia yangu yote.
Sote tusamehewe kwa mituto ya mioyo yetu na fikara potovu,na kwa dosari tulizozitenda Pasi kujua.
Sio kwa nguvu zangu vile bali ni kwa kufaa kwa mabuddha na miungu ndio maana ninakariri Sutra hii ya dhamana.
Nisikie ninapoisoma Sutra hii na uniweke mimi na wote waliopo mawazoni mwangu tunuie kuwa werevu.
Namu Myohorenge Kyo
Sutra Zaidi Ya Maana
Fungu la 3: Maadili Mema Kumi Yanayo Stahiki
Buddha akasema, “enyi wake na waume wenye kusudi njema, kwanza sutra hii yaweza ikaamsha maono ya kunuia kuungana na ubuddha ndani ya Bodhisattva anayekosa, mnuio huu.
Inaweza kuamsha ndani ya asiye na huruma, akili ya huruma.
Yaweza kuamsha kwa aliye na mazoea ya uuwaji akili ya huruma kuu.
Yaweza kuamsha ndani ya mwenye wivu, huruma ya furaha.
Yaweza kuamsha kwa aliye fungwa kwa minyororo ya hamu, mnuio wa kuwa huru.
Yaweza kuamsha kwa mdaku na mwenye wivu, moyo wa kupeana.
Yaweza kuamsha ndani ya mfidhuli, akili ya subira.
Yaweza kuamsha ndani ya mwenye wepesi wa –hasira, akili ya utulivu.
Yaweza kuamsha ndani ya mvivu wa adabu, akili ya wema usio na mwisho.
Yaweza kuamsha ndani ya asiye na utulivu wa mawazo, mnuio wa utulivu kwa fikara.
Yaweza kuamsha ndani ya mfidhuli na asiye na ujuzi,akili ya hekima.
Yaweza kuamsha ndani ya ambaye hajaweza kuwaweka wengine katika njia, akili ya kufanya hivyo.
Yaweza kuamsha kwa anayetenda yale maovu kumi,akili Ya ya kutenda yale kumi mema.
Yaweza kuamsha kwa aliyekosa msimamo dhabiti, akli Isiyo badilika au ya msimamo dhabiti.
Yaweza kuamsha kwa anayetamauka kwa wepesi, akili ya Mabadiliko.
Yaweza kuamsha kwa aliye na upungufu, akili ya kuangamiza upungufu huo.
Yaweza kuamsha kwa aliyekumbwa na mazingaombwe, akili ya kuwa huru nayo.
Enyi wake kwa waume wenye nia njema, haya ndiyo yaitwayo mahitaji ya kwanza na nguvu za uhuisho wa Sutra hii.”
Sutra Ya Zoezi La Mawazo Ya Fugen (Wema Wa Ulimwengu) Bodhisattva
Wakati kuna mazingaombwe mbele ya upeo wa macho na macho yameadhiriwa na masumbufu ya kisasi,ikariri Sutra ya mahayana kwa moyo wako wote na uwazie asili ya kweli ya matukio.
Hii ndio iitwayo utoaji wa (karma) ulipizaji kisasi kwa kutambua muongoko- binafsi ukizingatia upeo wa macho.
Upeo wa kusikia huchokoza kanuni ya uwiano kwakusikia sauti zilizo tawanyika na kuchanganyikiwa.
Huifanya akili ya mtu kwenda punguani kama nyani ama tumbili.
Ikariri Sutra ya Mahayana na uufikirie utupu na ukosaji muundo ambao ni Dharma.
Halafu utaweza kuondoa vizuizi vyote vya kisasi na upokee sikio la kusikia na uweze kusikia sauti toka pande kumi.
Hisia za upeo wa kunusa husababisha mnyeo/uchu wa manukato tofauti vilevile huamsha ashki ya mguso.
Pua hilo lililodanganyika hutoa hisia potovu ziambatanazo na uharibifu kama huo.
Ukikariri Sutra ya Mahayana na uuwaze ukweli halisia wa Dharma, utaweza kujiweka huru daima kutokana na uharibifu kama huo.
Hisia za upeo wa kuonja husababisha karma (Kisasi) mbaya kupitia aina tano ya matamshi yasiyostahili.
Kama unahitaji kujizuia na kujithibiti ni lazima uwe na mazoea ya kufanya jambo kwa uungwana na kwa kujali na kuzingatia usalama wa kweli wa Dharma, jiepushe na maamuzi ya mapema na kutofautisha vibaya.
Hisia za upeo wa akili, kama tumbili asiyetulia, kamwe haziwezi Kutulia.
Kama ungalitaka kushinda hali hii, basi ikariri Sutra ya Mahayana kwa moyo wako wote, ukiyawaza mafanikio yaliyoletwa na mwili mkuu, nguvu na ujasiri wa Mabuddha.
Mwili wako binafsi ulio na peo za hisia sita hufanya mzunguko kama vumbi inavyopeperusha na upepo.viasi hivi sita hucheza huru ndani yake bila kuzuiwa.
Kama ungalitaka kujiepusha na mambo mabaya kama haya, kuwa huru kabisa kutokana na kuchanganyikiwa kwa akili,na kuifanya akili yako kuwa na amani na kutii mwanga daima katika ngome ya Nirvana,tena kwa moyo wako wote ikariri Sutra ya Mahayana na uyatafakari yatunzayo Mabodhisattva .
Kuna mbinu kupita kipimo, zipatikanazo kwa wazo halisi la kipengele cha matukio.
Mazoezi haya sita yamepewa jina la usafishaji wa peo sita za hisia.
Bahari ya uzuiaji wa kisasi hutengezwa na mawazo ya kutaka kuamini yasiyo sahihi.
Kama hakika ungalitaka kuongoka ,basi waza katika ukweli wa matukio yote ukiwa katika hali ya kukaa kitako kwa wima.Halafu matendo yote mabaya na matokeo ya matendo yote mabaya yatatoweka katika mwanga wa hekima kama dheluji na umande kabla ya jua asubuhi.
Hivyo basi ungama makosa ya maungo ya hisia sita na ufikirie kwa undani ukweli dhabiti.
Sutra Ya Lotasi
Fungu La 2: Njia Mahiri
Kwa wakati huo Mheshimiwa Wa Dunia aliibua utulivu kwa maarifa yaliyo toka samadhi akahurtubia Sariputra.
“Hekima ya Mabuddha ni yenye maarifa na wingi kuzidi kipimo.
Lango la hekima yao ni ngumu kuingia vilevile ngumu kwa wazifuatazo njia pungufu za wafuasi na wafanyao kwa madhumuni ya kujifurahisha waweza kukosa kuielewa.kwanini hivi?
Mabuddha wamehudumia malaki ya maelfu ya Mabudha wengine .wamefanya kwa kikamilifu mazoezi kwa ujasiri na shinikizo chini ya mabuddha wasiohesabika, majina yao yakitambulika ulimwengu mzima.
Wameimarisha Dharma hizi tukufu zisizo pitwa, na makusudio yao, na wamejenga maelezo ya nini kinachostahili ili hali ni vigumu kwa waliolala kuelewa.
Ee Sariputra, baada ya kupokea Ubuddha, nalikulezea kindani mafunzo kwa mifano tofauti na mafafanuzi, na kwa njia ya ustadi, nikaongoza walioamka kujitoa kwa waliyoyashikilia.
Kwa nini hivi?kwa sababu Mathathagata wote wamepata mazoefu mwafaka ya weledi, hekima na maono.
Ee Sariputra hekima na uwepo wa Mathathagata ni mpana, mwingi kupita kipimo na usizuilika.
Wamepawanguvuzisizopungua, ujasiri, kutafakari, kujikomboa na umakini.wameweza kabisa kujipatia Dharma hii isiyo pitika.
Tosha, Ee Sariputra, sitozungumza zaidi.kwa nini hivi? kwa sababu Dharma waliyoipata Mabuddha ni ya kipekee na ni gumu kuielewa.
Ni Mbudha pekee pamoja na Buddha waweza kuelewa ukweli halisia wa matukio yote, hivi ni kusema, tabia, maumbile, uwepo, uwezo wa ndani, kazi zake, sababu, hali, matokeo, matokeo ya baadaye, na ubora wa umoja wa yote haya.”
Sutra Ya Lotasi
Fungu 12: Devadatta
Buddha aliuhutubia mkutano wa watwawa;
“kama katika dunia za usoni,kuna wake kwa waumewa kuheshimika ambao,kwa kusikia Devadatta fungu la Sutra ya lotasi,wataikubali kwa akili safi bila kuishuku.
Hawataanguka katika gurudumu la kuzimu ama hali ya mizimwi ya njaa isiyoisha ama ya mnyama.Watazaliwa katika uwepo wa Buddha wa pande kumi.
Popote watakapokuwa daima wataisikia Sutra hii.Kama wamezaliwa kati ya madeva ama binadamu watafurahia utukufu na amani tulivu na, kama watazaliwa kwa uwepo wa Buddha,watazaliwa kwa maajabu ndani ya ua lotasi.”
Sutra Ya Lotasi
Fungu 16: Maisha Ya Thathagata
“Tangu niupokee Ubuddha malaki yasiyo na hesabu ya Makapla yamepita.
Nimekuwa kila wakati nikiifafanua Dharma kupitia Kapla hizi zizididizo kipimo, nikiongoza na kuwapa mshawasha wasiolala na kuwawezesha kuingia katika njia ya Buddha.
Kwa umahiri, nimezuru maeneo ya Nirvana ilimradi kuwaleta wasiolala katika njia hii ilihali bado sijaiingia Nirvana lakini nimeishi hapa nikifafanua Dharma.
Walio macho, wakiniona niingiapo katika uangamizo, huyatukuza mabaki yangu na, wakijawa na tamaa,hunihitaji tena.
Wakati waliomacho huwa wakweli,watulivu, na wakarimu ,wakitaka kwa moyo wote kukutana na Buddha,na wamekubali,bila uoga kuipeana miili yao na maisha ,basi nami, pamoja na Sangha tutajitoezakatika mlima Gridhrakuta .
Nitatangaza hili kwa waliomacho, “japo nipo hapa bila ya kuangamia, kupitia nguvu za njia ya weledi, naonyesha wazi uangamizo na kutokuwepo uangamizo.”
Kama kuna waliomacho wengine duniani wanoniheshimu na kuniamini nami nitawafunza Dharma ya juu.
Pasi kujua haya, mnadhani nimeingilia tu uangamizo.Nawaona waliomacho wakidumbukizwa katika bahari la mateso.
Sababu hii, kwa kutojitokeza kwa hali yangu, nawafanya wanitamani.
Halafu, baada ya kuamsha tama hii, najitokeza na kuifafanua Dharma--hizo ndizo nguvu za hekima yangu.
Kwa mikalpa isiohesabika, nimeweka makao juu ya mlima Gridhrakuta na penginepo.
Walio macho wajionapo katikati ya moto mkubwa mwisho wa kalpa,kwa kweli ni shamba langu la utulivu ambalo limejaa Madeva na binadamu.
Bustani zote na ikulu zimetunukiwa kwa madini ya aina.Miti yenye urembo ina wingi wa maua na matunda,na walio macho wanafuraha ndani yake.
Madeva hupiga ngoma za ki mbinguni daima wakitoa miziki tofauti hufanya mnyeo wa maua ya Mandravas katika mkutano mkuu.
Ingawa shamba langu halisi haliozi,walio macho huliona kama lililo haribiwa na moto na kushikwa na huzuni na mawazo, huamini kwamba limejawa na mambo haya.
Kwa sababu ya matendo yao maovu,wali macho hawa na wapotovu,hawapati kusikia majina ya hazina tatu ya dhamana ya mikalpa isiohesabika.
Lakini wanaopalilia mema na ni wakarimu na wasema kweli, wataniona nikiishi hapa nikifafanua Dharma.
Kwa minajili ya walio macho hawa, mimi basi natoa mafunzo kuwa maisha ya Budha hayana kipimo.Kwa wale, baada ya muda mrefu, mwishowe watamwona Buddha, natoa mafunzo kuwa ni vigumu kupatana naye.
Nguvu za hekima zangu ni kama hivyo. Mwanga wa hekima yangu huangaza bila kipimo, na maisha yangu ni ya kapla zisizohesabika.hili nimelipata kwa mazoezi ya muda mrefu.
Enyi wenye hekima, msiipe shuku njia! Ziharibuni shuku zote milele.Maneno ya Buddha ni ya kweli sio ya uongo.
Ni kama muuguzi aliyetangaza kifo chake lakini ikawa si kweli,kuwashitua toka upunguani wanawe waliosononeka alipokuwa mbali na nyumbani.alifanya hivi ujanja wa hali ya juu asije yeyote kusema kwamba kadanganya.
Mimi pia, kama baba wa dunia, nawponya wasumbukao.kwa waliodangayika na waliokosa mwanga, nasema kuwa nimeingia katika uangamizo, ingawa, hakika nipo hapa.
Kama wangalikuwa wanione wangalikuwa wavivu na wapuuzi.wakishikilia mshawasha wa hisia tano wangeanguka katika utu uliotatizika.
Wakati wote nikielewa walio macho wapitiao njia na wasioipitia, hufunza Dharma katika njia tofauti katika uwezo wao wa kuokolewa.
Kila wakati ninawaza, “Ni kwa taratibu gani nitawafanya walio macho waweze kuingia njia ya juu na kwa haraka watimu Dharma?’’
Sutra Ya Lotasi
Fungu 20: Bodhisattva Asiye -Dunisha
Hapo kale palikuwa na Buddha aliyeitwa Ionno (mfalme -wa- maadili- makuu).
Alikuwa mwenye nguvu nyingi zisizozidika za hekima aliye waongoza walio macho wote.alitembelewa na Madeva, wanadamu na wanyama.
Baada ya parinirvana ya Buddha huyu, wakati Dharma ya kweli ilipopata kuangamia, kulikuwepo na Bodhisattva aliyeitwa Jofukyo (asiye- dunisha).
Wakati huo u mara dufu wa mkutano ulikuwa umeanza kushikilia tafsiri yao ya Dharma.
Bodhisattva asiye dunisha angewaendea na kusema ‘siwadunishi nyie.fanyeni uzoefu wa njia na mtakuwa Mabuddha.’
Baada ya kusikia haya, watu wote walimkejeli na kumtusi,lakini Bodhisattva asiye duinisha alivumilia haya kwa utulivu.
Alipokaribia wakati wa kufa kwake,wakati alimaliza kuzirekebisha dosari zake,aliweza kuisikia Sutra yake na peo sita za hisia zikawa safi.
Kwa nguvu hizi za hekima zisizopitika, aliyarefusha maisha yake na kueleza Sutra hii kwa upana na urefu, akifanya hivi kwa mara nyingine tena kwa mafanikio ya wengine.
Wale walioshikilia tafsiri yao ya Dharma waliongozwa na kutiwa ashki na Bodhisattva, na wakawezeshwa kuishi katika njia za- Buddha.
baada ya mwisho wa maisha yake alikutano na Mabudha wasiohesabika.
Kwasababu alieleza Sutra hii, alipata furaha isiyo kipimo .Moja kwa moja akiongeza ustahili, mara moja akapokea njia ya Buddha.
Bodhisattva asiyedunisha wa wakati huo si mwingine bali ni mimi.
Kwa sababu ya mkutano wa unne, ambao kwa wakti huo ulishikilia maoni tofauti ya Dharma, ulisikia Bodhisattva asiyedunisha akisema, “nyote mtakuwa Mabuddha,”toka wakati huo wameweza kukutana na Mabuddha wasiohesabika.
Watu hawa si wengine bali ni wale Mabodhisattva mia tano na ule mkusanyiko wa unne,wake kwa waume wa imani safi ambao wamekusanyika mbele yangu sasa ,katika mkutano huu ,ili wasikie Dharma.
Katika maisha yangu ya dhamana niliwafunza wote na kuwaongoza kusikia na kuikubali Sutra hii,ambayo ni Dharma ya mwisho; niliivumbua na kuifunza kwa wengine na kuwafanya kutii Nirvana.
Kupitia maisha mengi waliikubali kuitunza Sutra kama hii.
Ni baada tu ya kapla nyingi ajabu kupita, muda usioeleweka, ambapo Mabuddha, Mabhagavats, hufafanua Sutra hii.
Kwa sababu hii.enyi wazoefu msikiao Sutra hii baada ya uangamizo wa Buddha, msitie shaka katika jambo hili.
Ni lazima kwa moyo wenu wote muifafanue Sutra hii kwa umbali na upana.Baadaye mtakutana na Buddha mkiwa hai na mkifa, na mara moja mtapokea njia ya Buddha.
Sutra Ya Lotasi
Fungu 21: Nguvu Zenye Mvuto Za Mathathagata
Mabudha, wenye mvuto wa dunia, waishio katika nguvu zisizopitika za hekima zao, hutembelea nguvu hizi zisizo kipimo kwa madhumuni ya kuwafurahisha wote walio macho.
Sutra Ya Lotasi
Fungu 23: Tarakimu Za Kale Za Bodhisattva Mfalme –Wa- Madawa
Ee Shukoke (wingi- wa nyota –mfalme- ua),Sutra hii ina uwezo wa kuokoa walio macho wote .Sutra hii yaweza kufanya walio macho wote kuwa huru kutokana na shida.
Sutra hii yaweza kunufaisha wote walio macho na kutimiza matarajio yao.
Ee, wingi wa nyota mfalme ua,unahitajika kulinda Sutra hii kwa nguvu zako za hekima zisizo pitika.kwa nini hivi?kwa sababu Sutra hii ni dawa nzuri ya maradhi ya watu wa dunia.
Kama kuna mgonjwa yeyote aisikiaye Sutra hii, atapona maradhi yake,na hatakufa wale hatazeeka.
Sutra Ya Lotasi
Fungu 25: Njia Ya Lango La Pande Zote Lililobainiwa Na Bodhisattva Mpendekezi Wa-Sauti- Ya -Dunia
Kama walio macho wamo katika mateso mengi ,na shida zipitazo kipimo zikiwakumba nguvu za ajabu za hekima ya Bodhisattva Kanzeon(mpendekezi wa sauti ya dunia) aweza kuyafichua mateso yao.
Kwa kuoata nguvu na kuwa na uzoefu wa hekima iliyokithiri na weledi wa dunia zote toka pande kumi, hamna mahali popote asimoweza kunawiri.
Kuteseka kwa walio na maisha ya mateso waishio kuzimu, mizimwi yenya njaa daima, na wanyama –na mateso ya kuzaa, uzee, maradhi, na kifo, vyote hivi vita tiwa katika uangamizo.
Apokeaye dunia kwa ukweli, usafi na ujuzi mwingi,na kwa upendo na ukarimu,anafaa kupendwa na kuheshimiwa.Yeye hana dosari ,ni muale wa mwanga safi,jua la hekima linalo haribu giza, mwenge ambao unastahimili pepo za janga.
Wasia wake,ambalo la muhimu nimapenzi, unanguruma kama radi,na akili yake ya huruma ni kama kama mtandazo wa wingu linalofanya mnyeo wa Dharma wa kutokufa na huzima moto wa tamaa.
Katika malumbano mbele ya wahukumu ,ama woga katika vita, ukitafakari, mpendekezi -wa -sauti –ya- dunia, maadui wote watakimbia.
Ana sauti ya maajabu, sauti ya anayetambua dunia,sauti kama Brahma, sauti kama wimbi lizungukalo, inakufaa kumutafakari.
Haufai kumshuku, hata kwa wakati mmoja.Mwonaji safi, Mpendekezi- wa –Sauti- ya –Dunia, atakuwa kimbilio unapo kumbwa na mawazo am janga la kifo.
Amepawa sifa zote, huona walio hai kwa macho yake ya huruma,na bahari ya kustahiki kwake ni kubwa kupita kipimo.Kwa sababu hii, inakufaa kumtembela.
Sutra Ya Lotasi
Fungu La 28: Utiaji Moyo Toka Kwa Bodhisattva Wema -Wa -Ulimwengu
Ee Fugen (wema wa ulimwengu), watakao ikubali na kukariri Sutra hii kwa siku zijazo, hawatakuwa na tamaa ya mavazi, malazi, vyakula na vyakunywa, na mahitaji muhimu ya maisha.
Matarajio yao hayatakosa kutimizwa na tunu zao za furaha zitatimizwa hapa duniani.
Kama kuna mmja anayewadharau na, kusema, ‘‘mna wazimu nyie.Myafanyayo ni ya bure na wala hamtanufaika chochote hatimaye, ’’mtu kama huyo atazaliwa tena katika giza maisha kwa maisha kwa sababu ya tendo hili lisilo jema.
Kama kunayo wawapao heshima na kuwatukuza, watapata tunu zigusikazo humu duniani.
Watakaowaona waitunzayo Sutra hii,na wazungumzao mabaya kuhusu dosari zao, kama kweli ama uongo, kama yeyote akiwakaripia, basi mtu kama huyo, katika maisha haya, ataingiza ubaya wa maumbile yake ya roho ndani ya wingi mkuu wa magonjwa hatari na majanga.
Kwa sababu hii, ee wema wa ulimwengu, ukimwpna yeyote aishikaye Sutra hii, ni vyema usimame na uonyeshe heshima hata kwa umbali kama vile ungalifanya kwa Buddha.
Sutra Ya Mazoezi Ya Tafakari/Taamuli Ya Bodhisattva Wema –Wa- Dunia
‘‘Je, kama viongozi, wanasheria, Mabrahmini, wakurugenzi, matajiri,na walio serikalini,hawajui mipaka ya tamaa zao,watende matendo yale tano ya kikatili,wazungumza hila kuhusu sutra ya Mahayana, na watende maovu kumi,mateso ya matokeo yasababishwayo na ufisadi kutawavuta ndani ya njia ya shida kwa haraka kuliko kutulia kwa dhoruba kuu.
Wanauhakika wa kuanguka katika vidimbwi vya shida na masumbuko ya moyo.Kama wangalihitaji kuzishinda nguvu za kuwafanya kulipiza kisasi, sharti waone haya, waoshe roho zao, na wabadili mienendo.’’
Buddha akasema, ‘‘mwaweza mkauliza,‘ni njia gani ya kutambua mageuzi mema ya watu wenye nguvu na wamiliki nyumba?’’
‘‘jinsi ya kutambua mgeuzo mwema /kuongoka wa watu wenye nguvu na wamiliki nyumba ni kama ifuatavyo:kukuza akili ya ukweli; kutozungumza maneno ya hila kuhusu azizi/tunu tatu; kutowazuia wengine kufikia barabara za utakatifu; kutopangia wengine njama ya kutoishi maisha safi; kuwa na mazoea ya kutafakari kwa undani na kwa moyo wote,mafunzo hayo sita;kusaidia,kutumikia na kuheshimu roho ya Mahayana; na kuweka akilini kanuni teule ya Sutra ,utupu,maadili ya kipekee.
Anaye fikiria haya huitwa afanyaye utambuzi wa mageuzi mema ya kwanza ya wenye nguvu na wamiliki nyumba.
Njia ya pili ya kuongoka ni kujifanya wana kwa wazazi na kuwasaidia, vilevilie kuwaheshimu waalimu na waliokuzidi kwa umri.Hii ndiyo iitwayo kufanya utambuzi wa pili wa kuongoka.
Njia ya tatu ya kuongoka ni kubeba majukumu uliopewa kufuatana na sheria; bila ya kudharau uwezo wa mwengine, na kukataa kugandamizwa na kunyimwa haki.hii ndiyo iitwayo kufanya utambuzi wa tatu wa kuongoka.
Njia ya nne ya kuongoka ni kuwahamasisha watu walio nyumbani ama karibu nawe wasiwadhuru wanyama waishio,na kuzitunza siku sita za mwezi za kujinyima.Hii ndiyo iitwayo kufanya utambuziwa nne wa kuongoka
Njia ya tano ya kuongoka ni kuamini kwa undani maadili ya sababu na matokeo, na njia moja ya ukweli, na kutambua uwepo wa Mabuddha.hii ndio iitwayo kufanya utambuzi wa tano wa kuongoka
Buddha akmzungumzia Ananda:‘‘sasa na hata siku za usoni, yeyote afuatayo njia za mtindo huu wa kutambua kuongoka, pasi kuzingatia nafasi yao maishani,lazima ufahamu kwamba wamejivika joho la uvumilivu na wanatunzwa na kusaidiwa na Mabuddha.
Kwa taratibu na kwa hakika watapokea uhuisho na ukamilifu wa hali ya juu.’’
Yalipokuwa yakizungumzwa maneno haya,Madeva elfu kumi walipokea macho safi yakumwona Dharma,na Mabodhisattva wakuu,Bodhisattva Maitreya na wengine,na Ananda akafurahia mafunzo ya Buddha na kuyafuata.
Ombi La Matarajio
Sutra teule ya Mahayana, niikaririyo, ina wema na mapenzi, na ni chumba cha dhamana cha Dharma.
Maadili yaliyojitokeza katika Sutra hii ni ya kweli, ya dhamana na wala hayapitiki.
Namu Toho-Zentoku (maadili mema) Buddha wa mashariki.
Kukariri kwa Sutra hii kumewekwa katika ulinzi wa Mabuddha wote wa siku zilizopita, za sasa na za usoni.
Hakusumbuliwi na shinikizo haribifu ama njia zingine za fikara.
Hali ziletwazo na kuzaa ama kufa, hizi pia haziwezi kukuangamiza.
Kupitia nguvu za matendo haya,
Namu mheshimiwa wa dunia Shakamuni ;
Namu Stupa wa mbinguni wa hazina nyingi za Buddha;
Namu mabuddha wote waliotoka pande zote kumi;
Namu mkubwa Bodhisattva Nichireni mwanzilishi hasa;
Namu mkarimu na mpenzi asiyedunisha Bodhisattva, Jofukyo, mfafanuzi wa maana timilifu.
Namu mwanga wa ajabu Bodhisattva, Myoko;
Namu hazina ya dunia Bodhisattva Kokuzo;
Namu Maitreya Bodhisattva, Miroku;
Namu Mabodhisattva wote wakubwa
Madeva wote wa mbinguni na roho zote nzuri.
Naomba nyote mlio na macho ya hekima, msafishe mawazo ya kisasi ya upeo wangu wa sita na wa familia yangu kwa maji ya Dharma,
Muwe na upendo kwa wengine na mtulinde. Nipotezapo maisha yangu, hata nikianguka kuzimu na niingie katika mateso yasiyo kipimo, kamwe sitazungumza hila au vibaya kuhusu Dharma teule ya Mabuddha.
Mabuddha, Mathathagata,ni kama baba zetu watupendao.
Kwa sababu ya uhusiano huu na nguvu za umiliki, naomba kwa haraka,mnipe Dharma ya Mahayana na mnisaidie nipate kwa taratibu mwanga ka utakatifu kamili.
Dhamana Kuu ya- Dunia Bodhisattva (Kokuzo), Tunavuna kote duniani mbegu za Lotasi Mchaniko wa Dharma wa maajabu, maelezo ya Mabodhisattva mafunzo yaliyopewa umuhimu ya Mabuddha.
Kwa uhamisho duniani wa umiliki naomba sote na vizazi vingine pamoja tuweze kupokea mwanga /ukweli wa Buddha.
More
Less
Experience
Years of experience: 14. Registered at ProZ.com: Apr 2010.
Patrick Maina are my two official names.Mzalendo is a family name given to me by my grandfather whom i lived with a good period of my childhood life.i lived with my grand father at the coastal town of Nairobi Kenya called Mombasa.This is where Swahili originated from.i however relocated to the capital city Nairobi where i did my O-levels and later joined college where i took an electrical course and IT.
i have had a huge passion for languages since my early childhood.One thing i carried with me from my coastal home was my eloquence and proficiency in the Swahili language.this is despite of the influence of the urban dialect in Nairobi called Sheng and other languages.I have also loved the English language so much.i have written songs and other articles just to perfect my written and spoken English.
i have also a major passion for art in form of music and theater performing arts.i am currently with a group called Gospellaz family and almasi where we record gospel music.we have short videos and some clips in certain events.this can be found on facebook under(patrick mzalendo/brayo j.we are also on youtube.i have also done theater perfomances in the kenya national theater with groups such as theatrix,jicho four and pambazuka.
i am currently on a job hunt and i know i will get it here with proz.com.I am therefore appealing to all of you to send me jobs from all corners of the world.Upon giving me a job,be sure of accuracy,time keeping and honesty.i am a hard worker.you wont regret if you do.thank you and God bless.
Keywords: accuracy, speed, proficiency, satisfaction, passion, hard work are the first words in my dictionary
Portfolio