Difference between revisions of "Lotus Sutra"
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[[File:Goryeo-Illustrated_manuscript_of_the_Lotus_Sutra_c.1340.jpg|thumb|250px|A Goryeo-illustrated manuscript of the Lotus Sutra, c.1340]] | [[File:Goryeo-Illustrated_manuscript_of_the_Lotus_Sutra_c.1340.jpg|thumb|250px|A Goryeo-illustrated manuscript of the Lotus Sutra, c.1340]] | ||
− | The [[Lotus | + | |
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+ | {{Seealso|The Lotus Sutra}} | ||
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+ | The [[Lotus Sūtra]] ([[Sanskrit]]: [[Saddharma Puṇḍarīka Sūtra]]) is one of the most popular and influential [[Mahāyāna]] [[sūtras]], and the basis on which the [[Tiantai]] and [[Nichiren]] [[Schools of Buddhism]] were established. | ||
== Title == | == Title == | ||
− | The earliest known [[Sanskrit]] title for the [[Sūtra]] is the [[Saddharma Puṇḍarīka Sūtra]], which translates to "the [[Lotus]] Flower Formula (or Rule) of Good [[Dharma]]." In English, the shortened [[Form]] [[Lotus Sūtra]] is common. The [[Lotus Sūtra]] has also been highly regarded in a number of Asian countries where [[Mahāyāna]] [[Buddhism]] has been traditionally practiced. Translations of this title into the languages of some of these countries include: | + | The earliest known [[Sanskrit]] title for the [[Sūtra]] is the [[Saddharma Puṇḍarīka]] [[Sūtra]], which translates to "the [[Lotus]] [[Flower]] [[Formula]] (or Rule) of Good [[Dharma]]." In English, the shortened [[Form]] [[Lotus]] [[Sūtra]] is common. The [[Lotus]] [[Sūtra]] has also been highly regarded in a number of {{Wiki|Asian}} countries where [[Mahāyāna]] [[Buddhism]] has been [[traditionally]] practiced. Translations of this title into the [[languages]] of some of these countries include: |
− | : -[[Sanskrit]]: सद्धर्मपुण्डरीकसूत्र Saddharma Puṇḍarīka | + | : -[[Sanskrit]]: [[सद्धर्मपुण्डरीकसूत्र]] [[Saddharma Puṇḍarīka Sūtra]] |
− | : -Chinese: 妙法蓮華經 miàofǎ liánhuá jīng, shortened to 法華經 fǎhuá jīng | + | : -{{Wiki|Chinese}}: [[妙法蓮華經]] [[miàofǎ liánhuá jīng]], shortened to[[ 法華經]] [[fǎhuá jīng]] |
− | : -Japanese: 妙法蓮華経 myōhō-renge-kyō, shortened to 法華経 hōkke-kyō | + | : -{{Wiki|Japanese}}: [[妙法蓮華経]] [[myōhō-renge-kyō]], shortened to [[法華経]] [[hōkke-kyō]] |
− | : -Korean: 묘법연화경 myobeop yeonhwa gyeong, shortened to 법화경 beophwa gyeong | + | : -[[Korean]]: [[묘법연화경]] [[myobeop yeonhwa gyeong]], shortened to [[법화경]] [[beophwa gyeong]] |
− | : -Standard Tibetan: དམ་ཆོས་པད་མ་དཀར་པོའི་མདོ dam chos pad-ma dkar po'i mdo | + | : -Standard [[Tibetan]]: {{BigTibetan|[[དམ་ཆོས་པད་མ་དཀར་པོའི་མདོ]]}} [[dam chos pad-ma dkar po'i mdo]] |
− | : -Vietnamese Diệu pháp liên hoa kinh, shortened to Pháp hoa kinh | + | : -[[Vietnamese]] [[Diệu pháp liên hoa kinh]], shortened to [[Pháp hoa kinh]] |
== History and background == | == History and background == | ||
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The oldest parts of the text (Chapters 1-9 and 17) were probably written down between 100 BC and 100 AD: most of the text had appeared by 200 AD. | The oldest parts of the text (Chapters 1-9 and 17) were probably written down between 100 BC and 100 AD: most of the text had appeared by 200 AD. | ||
− | The [[Lotus Sutra]] presents itself as a discourse delivered by [[ | + | The [[Lotus Sutra]] presents itself as a {{Wiki|discourse}} delivered by The [[Buddha]] toward the end of his [[Life]]. The [[tradition]] in [[Mahayana]] states that the [[Sutra]] was written down at the [[time]] of The [[Buddha]] and stored for five hundred years in a [[realm]] of [[nāgas]]. After this they were reintroduced into the [[Human realm]] at the [[time]] of the Fourth [[Buddhist]] [[Council]] in [[Kashmir]]. The [[Sutra]]'s teachings purport to be of a [[higher]] [[order]] than those contained in the [[āgamas]] of the [[Sūtra]] [[Piṭaka]], and that [[humanity]] had been unable to understand the [[Sutra]] at the [[time]] of The [[Buddha]], and thus the [[teaching]] had to be held back. |
== Translation == | == Translation == | ||
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[[File:Chinese_-_Portable_Buddhist_Shrine_-_Walters_61266_-_Front_Open.jpg|thumb|250px|Portable shrine depicting Buddha Sakyamuni preaching the Lotus Sutra. The Walters Art Museum.]] | [[File:Chinese_-_Portable_Buddhist_Shrine_-_Walters_61266_-_Front_Open.jpg|thumb|250px|Portable shrine depicting Buddha Sakyamuni preaching the Lotus Sutra. The Walters Art Museum.]] | ||
− | The [[Lotus | + | The [[Lotus Sutra]] was originally translated from [[Sanskrit]] into {{Wiki|Chinese}} by [[Dharmarakṣa]], aka [[Zhu Fahu]], in 286 AD in {{Wiki|Chang'an}} during the {{Wiki|Western}} Jin Period (265-317 AD) (E. Zurcher The [[Buddhist]] Conquest of [[China]], 57-69). However, the [[view]] that there is a high [[degree]] of {{Wiki|probability}} that the base text for that translation was actually written in a |
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+ | {{Wiki|Prakrit}} [[Language]] has gained widespread [[acceptance]]. Jan Nattier has recently summarized this aspect of the early textual [[transmission]] of such [[Buddhist scriptures]] in [[China]] thus, bearing in [[Mind]] that [[Dharmarakṣa's]] period of [[activity]] falls well within the period she defines: "Studies to date indicate that [[Buddhist scriptures]] arriving in [[China]] in the early centuries of the Common {{Wiki|Era}} were composed not just in one [[Indian]] {{Wiki|dialect]] but in several . . . in sum, the [[Information]] available to us suggests that, barring strong {{Wiki|evidence}} of another kind, we should assume that any text translated in the second or third century AD was not based on [[Sanskrit]], but one or other of the many {{Wiki|Prakrit}} vernaculars." | ||
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+ | This [[early translation]] by [[Dharmarakṣa]] was superseded by a translation in seven fascicles by [[Kumārajīva]] in 406 AD, although it is known that [[Kumārajīva]] made extensive use of the earlier version to the extent of borrowing readings directly from [[Dharmarakṣa's]] version. The {{Wiki|Chinese}} title is usually abbreviated to [[法華經]], which is read [[Fǎ Huá Jīng]] in {{Wiki|Chinese}} and [[Hokekyō]] in | ||
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+ | {{Wiki|Japanese}}, [[Beophwagyeong]] in [[Korean]], and [[Pháp Hoa Kinh]]" in [[Vietnamese]]. The [[Sanskrit]] copies are not widely used outside of {{Wiki|academia}}. It has been translated by [[Burton Watson]]. According to [[Burton Watson]] it may have originally been composed in a {{Wiki|Prakrit}} {{Wiki|dialect]] and then later translated into [[Sanskrit]] to lend it [[greater]] respectability. | ||
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+ | {{Wiki|Modern}} [[scholars]] have not released much of the [[Sutra]] on early fragments, except to say that they are not dependent on the {{Wiki|Chinese}} or [[Tibetan]] [[Lotus]] [[Sutras]]. Furthermore, other [[scholars]] have noted how the cryptic [[Dharani]] passages within the [[Lotus]] [[Sutra]] represent a [[Form]] of the [[Magadhi]] {{Wiki|dialect]] that is more similar to [[Pali]] than [[Sanskrit]]. For instance, one [[Dharani]] reads in part: "[[Buddhavilokite Dharmaparikshite]]". Although the vilo is attested in [[Sanskrit]], it appears first in the [[Buddhist]] [[Pali]] texts as "vilokita" with the [[meaning]] of "a vigilant looker" from vi, denoting intensification, and lok, etymologically connoting "to look". | ||
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− | + | == Translations into {{Wiki|Chinese}} == | |
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+ | There were six translations of the [[Lotus]] [[Sutra]] into {{Wiki|Chinese}}. Three of these are extant.The extant translations are listed below: | ||
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+ | : -The [[Lotus Sutra]] of the Correct Law, in ten volumes and twenty seven chapters, translated by [[Dharmaraksha]] in 286 AD. | ||
+ | : -The [[Lotus Sutra of the Wonderful Law]], in eight volumes and twenty eight chapters, translated by [[Kumarajive]] in 406 AD. | ||
+ | : -The Supplemented [[Lotus Sutra of the Wonderful Law]], in seven volumes and twenty-seven chapters, translated by [[Jnanagupta]] and [[Dharmagupta]] in 601 AD. | ||
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== Content == | == Content == | ||
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− | The [[Lotus]] [[Sutra]] also indicates (in Chapter 4) that [[Emptiness]] (śūnyatā) is not the ultimate vision to be attained by the aspirant [[Bodhisattva]]: the attainment of [[Buddha wisdom]] is indicated to be a bliss-bestowing treasure that transcends seeing all as merely empty or merely labeled. | + | This [[Sutra]] is known for its extensive instruction on the {{Wiki|concept}} and usage of [[skillful means]] – ([[Sanskrit]]: [[upāya]], {{Wiki|Japanese}}: hōben), the seventh [[paramita]] or [[perfection]] of a [[Bodhisattva]] – mostly in the [[Form]] of [[parables]]. It is also one of the first [[Sutras]] to use the term [[Mahāyāna]], or "[[Great Vehicle]]", [[Buddhism]]. Another {{Wiki|concept}} introduced by the |
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+ | [[Lotus]] [[Sutra]] is the [[idea]] that The [[Buddha]] is an [[eternal]] {{Wiki|entity}}, who achieved [[Nirvana]] [[eons]] ago, but willingly chose to remain in the cycle of [[Rebirth]] ([[Samsara]]) to help teach [[beings]] the [[Dharma]] [[time]] and again. He reveals himself as the "father" of all [[beings]] and evinces the [[loving]] [[care]] of just such a father. Moreover, the [[Sutra]] indicates that even after the [[Parinirvana]] (apparent [[physical]] [[Death]]) of a [[Buddha]], that [[Buddha]] continues to be {{Wiki|real}} and to be capable of communicating with the [[World]]. | ||
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+ | The [[idea]] that the [[physical]] [[Death]] of a [[Buddha]] is the termination of that [[Buddha]] is graphically refuted by the {{Wiki|movement}} and [[meaning]] of the [[scripture]], in which another [[Buddha]], who passed long before, appears and communicates with [[Shakyamuni]] himself. In the [[vision]] of the [[Lotus Sutra]], [[Buddhas]] are ultimately [[immortal]]. A similar [[Doctrine]] of the eternality of [[Buddhas]] is repeatedly expounded in the [[Tathāgatagarbha]] [[Sutras]], which share certain [[family]] resemblances with the teachings of the [[Lotus Sutra]]. | ||
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+ | The [[Lotus Sutra]] also indicates (in [[Chapter]] 4) that [[Emptiness]] ([[śūnyatā]]) is not the [[ultimate]] [[vision]] to be [[attained]] by the aspirant [[Bodhisattva]]: the [[attainment]] of [[Buddha wisdom]] is indicated to be a bliss-bestowing [[treasure]] that {{Wiki|transcends}} [[seeing]] all as merely [[empty]] or merely labeled. | ||
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+ | In terms of {{Wiki|literary}} style, the [[Lotus]] [[Sutra]] illustrates a [[sense]] of timelessness and the [[inconceivable]], often using large numbers and measurements of [[time]] and [[space]]. Some of the other [[Buddhas]] mentioned in the [[Lotus Sutra]] are said to have lifetimes of dozens or hundreds of [[kalpas]], while the number of [[Bodhisattvas]] mentioned in the "[[Earth]] [[Bodhisattva]]" [[chapter]] number in the billions, if not more. | ||
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+ | The [[ultimate]] [[teaching]] of the [[Sutra]] is implied to the reader that "full [[Buddhahood]]" is only arrived at by exposure to the [[truths]] expressed implicitly in the [[Lotus]] [[Sutra]] via its many [[parables]] and references to a heretofore less clearly [[imagined]] [[cosmological]] [[order]]. [[Skillful means]] of most [[Enlightened]] [[Buddhas]] is itself the [[highest]] [[teaching]] (the "[[Lotus]] [[Sutra]]" itself), in {{Wiki|conjunction}} with the [[Sutra]]'s stated {{Wiki|tenets}} that all other teachings are subservient to, propagated by and in the service of this [[highest]] [[Truth]], that there are not actually [[Three Vehicles]] as previously [[taught]], but only One [[Vehicle]] leading to [[Buddhahood]]. The text also implies a parent-child relationship between [[Shakyamuni Buddha]] and [[living beings]]. | ||
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+ | Crucially, not only are there multiple [[Buddhas]] in this [[view]], but an [[infinite]] {{Wiki|stream}} of [[Buddhas]] extending through unquantifiable [[eons]] of [[time]] ("thousands of [[kotis]] of [[kalpas]]") in a ceaseless cycle of creations and conflagrations. | ||
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+ | In the [[vision]] set out in this [[Sutra]], moreover, not only are [[Buddhas]] {{Wiki|innumerable}}, but the [[Universe]] encompasses [[realms]] of [[gods]], [[devas]], [[Dragons]] and other [[mythological]] [[beings]], requiring numerous {{Wiki|dimensions}} to contain them. [[Buddhas]] are portrayed as the {{Wiki|patient}} [[teachers]] of all such [[beings]]. | ||
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+ | Some sources consider the [[Lotus]] [[Sutra]] to have a prologue and epilogue: respectively the [[Innumerable Meanings Sutra]] ([[無量義經]] Ch: [[Wú Liáng Yì Jīng]] Jp: [[Muryōgi Kyō]]) and the [[Sutra of Meditation]] on the [[Bodhisattva Universal Worthy]] ([[普賢經]] Ch: [[Pǔ Xián Jīng]] Jp: [[Fugen Kyō]]). | ||
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+ | The [[Lotus Sutra]] claims to be {{Wiki|superior}} to all other [[Sutras]]. [[Chapter]] ten of the [[Burton Watson]] translation states: | ||
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− | + | ".. [[Medicine King]], now I say to you, I have {{Wiki|preached}} various [[Sutras]], and among those [[Sutras]] the [[Lotus]] is foremost!" | |
− | + | [[Chapter]] fourteen states: | |
− | + | "Among the [[Sutras]], it holds the [[highest]] place." | |
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− | + | [[Chapter]] 28 was added from another [[Sanskrit]] [[Sutra]], and {{Wiki|Chinese}} written fake [[chapter]] 29 and 30 has been found in {{Wiki|Dunhuang}} [[manuscripts]]. There are so called '[[Lotus]] [[Sutra]]' in {{Wiki|Taoism}} and [[Tiender]] texts. | |
− | + | == Translations in {{Wiki|Western}} [[languages]] == | |
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− | + | : -[[Burnouf]], Eugène (tr.). Le [[Lotus]] de la Bonne Loi : Traduit du [[Sanskrit]], accompagné d'un commentaire et de vingt et un mémoires relatifs au Bouddhisme. {{Wiki|Paris}} 1852 (Imprimerie Nationale). – {{Wiki|French}} translation from [[Sanskrit]], first in {{Wiki|Western}} [[Language]]. | |
+ | : -Margareta von Borsig (tr.): [[Lotos-Sutra]] - [[Wikipedia:Sarat Chandra Das|Das]] große Erleuchtungsbuch des Buddhismus. Verlag Herder, Neuausgabe 2009. ISBN 978-3-451-30156-8 First complete translation into {{Wiki|German}}. | ||
+ | : -Kern, H. (tr.). [[Saddharma Pundarîka]] or the [[Lotus]] of the [[True Law]]. {{Wiki|Oxford}} 1884 (Clarendon Press) [[Sacred]] [[Books]] of the {{Wiki|East}}, Vol. XXI, {{Wiki|New York}} 1963 (Dover), {{Wiki|Delhi}} 1968. Translation from [[Sanskrit]]. | ||
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− | : | + | : -[[Soothill]], W. E. (tr.). The [[Lotus]] of the Wonderful Law or The [[Lotus]] {{Wiki|Gospel}}. {{Wiki|Oxford}} 1930 (Clarendon Press). Abridged translation from the {{Wiki|Chinese}} of [[Kumārajīva]]. |
− | + | : -Murano Senchū (tr.). The [[Sutra]] of the [[Lotus]] [[Flower]] of the Wonderful Law. {{Wiki|Tokyo}} 1974 ([[Nichiren]] Shu Headquarters). Translation from the {{Wiki|Chinese}} of [[Kumārajīva]]. | |
− | + | : -Katō Bunno, Tamura Yoshirō, [[Miyasaka]] Kōjirō (tr.), The Threefold [[Lotus]] [[Sutra]] : The [[Sutra]] of [[Innumerable Meanings]]; The [[Sutra]] of the [[Lotus]] [[Flower]] of the Wonderful Law; The [[Sutra]] of [[Meditation]] on the [[Bodhisattva]] [[Universal]] [[Virtue]]. {{Wiki|New York}} & [[Tōkyō]] 1975 (Weatherhill & Kōsei Publishing). | |
− | : -Murano Senchū (tr.). The [[Sutra]] of the [[Lotus]] Flower of the Wonderful Law. Tokyo 1974 ([[Nichiren]] Shu Headquarters). Translation from the Chinese of [[Kumārajīva]]. | + | |
− | : -Katō Bunno, Tamura Yoshirō, Miyasaka Kōjirō (tr.), The Threefold [[Lotus]] [[Sutra]] : The [[Sutra]] of Innumerable Meanings; The [[Sutra]] of the [[Lotus]] Flower of the Wonderful Law; The [[Sutra]] of [[Meditation]] on the [[Bodhisattva]] Universal [[Virtue]]. New York & Tōkyō 1975 (Weatherhill & Kōsei Publishing). | + | |
− | : -Hurvitz, Leon (tr.). Scripture of the [[Lotus]] Blossom of the Fine [[Dharma]]: The [[Lotus]] [[Sutra]]. New York 1976 (Columbia University Press). Records of Civilization: Sources and Studies. Translation from the Chinese of [[Kumārajīva]]. | + | : -Hurvitz, Leon (tr.). [[Scripture]] of the [[Lotus]] Blossom of the Fine [[Dharma]]: The [[Lotus]] [[Sutra]]. {{Wiki|New York}} 1976 ([[Columbia]] {{Wiki|University}} Press). Records of {{Wiki|Civilization}}: Sources and Studies. Translation from the {{Wiki|Chinese}} of [[Kumārajīva]]. |
− | : -Kuo-lin Lethcoe (ed.). The Wonderful [[Dharma]] [[Lotus]] Flower [[Sutra]] with the Commentary of [[Tripitaka]] Master [[Hsuan Hua]] (http://www.buddhistdoor.com/oldweb/resources/[[Sutras]]/[[Lotus]]/sources/contents.htm). Translated by the Buddhist Text Translation Society. San Francisco 1977 (Buddhist Text Translation Society). Translation from the Chinese of [[Kumārajīva]]. | + | |
− | : -Watson, Burton (tr.). The [[Lotus]] [[Sutra]]. New York 1993 (Columbia University Press) Translations from the Asian Classics. Translation from the Chinese of [[Kumārajīva]]. | + | |
− | : -Kubo Tsugunari, Yuyama Akira (tr.) The [[Lotus]] [[Sutra]]. Revised 2nd ed. Berkeley, Calif. : Numata Center for Buddhist Translation and Research, 2007. Translation from the Chinese of [[Kumārajīva]] with input from the Central | + | : -Kuo-lin Lethcoe (ed.). The Wonderful [[Dharma]] [[Lotus]] [[Flower]] [[Sutra]] with the Commentary of [[Tripitaka]] [[Master]] [[Hsuan Hua]] (http://www.buddhistdoor.com/oldweb/resources/[[Sutras]]/[[Lotus]]/sources/contents.htm). Translated by the [[Buddhist Text]] Translation {{Wiki|Society}}. {{Wiki|San Francisco}} 1977 ([[Buddhist Text]] Translation {{Wiki|Society}}). Translation from the {{Wiki|Chinese}} of [[Kumārajīva]]. |
− | : -Reeves, Gene (tr.) The [[Lotus]] [[Sutra]] : A Contemporary Translation of a Buddhist Classic. Boston 2008 ([[Wisdom Publications]]), ISBN 0-86171-571-3. xii + 492 pp. Translation from the Chinese of [[Kumārajīva]]. Includes also the opening and closing [[Sutras]] The [[Sutra]] of Innumerable Meanings and The [[Sutra]] of Contemplation of [[ | + | |
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+ | : -Watson, Burton (tr.). The [[Lotus]] [[Sutra]]. {{Wiki|New York}} 1993 ([[Columbia]] {{Wiki|University}} Press) Translations from the {{Wiki|Asian}} Classics. Translation from the {{Wiki|Chinese}} of [[Kumārajīva]]. | ||
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+ | : -Kubo Tsugunari, Yuyama Akira (tr.) The [[Lotus]] [[Sutra]]. Revised 2nd ed. {{Wiki|Berkeley}}, Calif. : Numata [[Center]] for [[Buddhist]] Translation and Research, 2007. Translation from the {{Wiki|Chinese}} of [[Kumārajīva]] with input from the {{Wiki|Central Asia}}n [[Kashgar]] [[Sanskrit]] {{Wiki|manuscript}}. ISBN 978-1-886439-39-9 | ||
+ | : -Reeves, Gene (tr.) The [[Lotus]] [[Sutra]] : A Contemporary Translation of a [[Buddhist]] Classic. [[Boston]] 2008 ([[Wisdom Publications]]), ISBN 0-86171-571-3. xii + 492 pp. Translation from the {{Wiki|Chinese}} of [[Kumārajīva]]. Includes also the opening and closing [[Sutras]] The [[Sutra]] of [[Innumerable Meanings]] and The [[Sutra]] of [[Contemplation]] of the [[Dharma]] Practice of [[Universal]] [[Sage]] [[Bodhisattva]]. | ||
{{W}} | {{W}} | ||
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[[Category:Buddhist Texts]] | [[Category:Buddhist Texts]] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
[[Category:Lotus Sutra]] | [[Category:Lotus Sutra]] |
Latest revision as of 23:12, 21 April 2023
- See also :
- See also :
The Lotus Sūtra (Sanskrit: Saddharma Puṇḍarīka Sūtra) is one of the most popular and influential Mahāyāna sūtras, and the basis on which the Tiantai and Nichiren Schools of Buddhism were established.
Title
The earliest known Sanskrit title for the Sūtra is the Saddharma Puṇḍarīka Sūtra, which translates to "the Lotus Flower Formula (or Rule) of Good Dharma." In English, the shortened Form Lotus Sūtra is common. The Lotus Sūtra has also been highly regarded in a number of Asian countries where Mahāyāna Buddhism has been traditionally practiced. Translations of this title into the languages of some of these countries include:
- -Sanskrit: सद्धर्मपुण्डरीकसूत्र Saddharma Puṇḍarīka Sūtra
- -Chinese: 妙法蓮華經 miàofǎ liánhuá jīng, shortened to法華經 fǎhuá jīng
- -Japanese: 妙法蓮華経 myōhō-renge-kyō, shortened to 法華経 hōkke-kyō
- -Korean: 묘법연화경 myobeop yeonhwa gyeong, shortened to 법화경 beophwa gyeong
- -Standard Tibetan: དམ་ཆོས་པད་མ་དཀར་པོའི་མདོ dam chos pad-ma dkar po'i mdo
- -Vietnamese Diệu pháp liên hoa kinh, shortened to Pháp hoa kinh
History and background
The oldest parts of the text (Chapters 1-9 and 17) were probably written down between 100 BC and 100 AD: most of the text had appeared by 200 AD.
The Lotus Sutra presents itself as a discourse delivered by The Buddha toward the end of his Life. The tradition in Mahayana states that the Sutra was written down at the time of The Buddha and stored for five hundred years in a realm of nāgas. After this they were reintroduced into the Human realm at the time of the Fourth Buddhist Council in Kashmir. The Sutra's teachings purport to be of a higher order than those contained in the āgamas of the Sūtra Piṭaka, and that humanity had been unable to understand the Sutra at the time of The Buddha, and thus the teaching had to be held back.
Translation
The Lotus Sutra was originally translated from Sanskrit into Chinese by Dharmarakṣa, aka Zhu Fahu, in 286 AD in Chang'an during the Western Jin Period (265-317 AD) (E. Zurcher The Buddhist Conquest of China, 57-69). However, the view that there is a high degree of probability that the base text for that translation was actually written in a
Prakrit Language has gained widespread acceptance. Jan Nattier has recently summarized this aspect of the early textual transmission of such Buddhist scriptures in China thus, bearing in Mind that Dharmarakṣa's period of activity falls well within the period she defines: "Studies to date indicate that Buddhist scriptures arriving in China in the early centuries of the Common Era were composed not just in one Indian {{Wiki|dialect]] but in several . . . in sum, the Information available to us suggests that, barring strong evidence of another kind, we should assume that any text translated in the second or third century AD was not based on Sanskrit, but one or other of the many Prakrit vernaculars."
This early translation by Dharmarakṣa was superseded by a translation in seven fascicles by Kumārajīva in 406 AD, although it is known that Kumārajīva made extensive use of the earlier version to the extent of borrowing readings directly from Dharmarakṣa's version. The Chinese title is usually abbreviated to 法華經, which is read Fǎ Huá Jīng in Chinese and Hokekyō in
Japanese, Beophwagyeong in Korean, and Pháp Hoa Kinh" in Vietnamese. The Sanskrit copies are not widely used outside of academia. It has been translated by Burton Watson. According to Burton Watson it may have originally been composed in a Prakrit {{Wiki|dialect]] and then later translated into Sanskrit to lend it greater respectability.
Modern scholars have not released much of the Sutra on early fragments, except to say that they are not dependent on the Chinese or Tibetan Lotus Sutras. Furthermore, other scholars have noted how the cryptic Dharani passages within the Lotus Sutra represent a Form of the Magadhi {{Wiki|dialect]] that is more similar to Pali than Sanskrit. For instance, one Dharani reads in part: "Buddhavilokite Dharmaparikshite". Although the vilo is attested in Sanskrit, it appears first in the Buddhist Pali texts as "vilokita" with the meaning of "a vigilant looker" from vi, denoting intensification, and lok, etymologically connoting "to look".
Translations into Chinese
There were six translations of the Lotus Sutra into Chinese. Three of these are extant.The extant translations are listed below:
- -The Lotus Sutra of the Correct Law, in ten volumes and twenty seven chapters, translated by Dharmaraksha in 286 AD.
- -The Lotus Sutra of the Wonderful Law, in eight volumes and twenty eight chapters, translated by Kumarajive in 406 AD.
- -The Supplemented Lotus Sutra of the Wonderful Law, in seven volumes and twenty-seven chapters, translated by Jnanagupta and Dharmagupta in 601 AD.
Content
This Sutra is known for its extensive instruction on the concept and usage of skillful means – (Sanskrit: upāya, Japanese: hōben), the seventh paramita or perfection of a Bodhisattva – mostly in the Form of parables. It is also one of the first Sutras to use the term Mahāyāna, or "Great Vehicle", Buddhism. Another concept introduced by the
Lotus Sutra is the idea that The Buddha is an eternal entity, who achieved Nirvana eons ago, but willingly chose to remain in the cycle of Rebirth (Samsara) to help teach beings the Dharma time and again. He reveals himself as the "father" of all beings and evinces the loving care of just such a father. Moreover, the Sutra indicates that even after the Parinirvana (apparent physical Death) of a Buddha, that Buddha continues to be real and to be capable of communicating with the World.
The idea that the physical Death of a Buddha is the termination of that Buddha is graphically refuted by the movement and meaning of the scripture, in which another Buddha, who passed long before, appears and communicates with Shakyamuni himself. In the vision of the Lotus Sutra, Buddhas are ultimately immortal. A similar Doctrine of the eternality of Buddhas is repeatedly expounded in the Tathāgatagarbha Sutras, which share certain family resemblances with the teachings of the Lotus Sutra.
The Lotus Sutra also indicates (in Chapter 4) that Emptiness (śūnyatā) is not the ultimate vision to be attained by the aspirant Bodhisattva: the attainment of Buddha wisdom is indicated to be a bliss-bestowing treasure that transcends seeing all as merely empty or merely labeled.
In terms of literary style, the Lotus Sutra illustrates a sense of timelessness and the inconceivable, often using large numbers and measurements of time and space. Some of the other Buddhas mentioned in the Lotus Sutra are said to have lifetimes of dozens or hundreds of kalpas, while the number of Bodhisattvas mentioned in the "Earth Bodhisattva" chapter number in the billions, if not more.
The ultimate teaching of the Sutra is implied to the reader that "full Buddhahood" is only arrived at by exposure to the truths expressed implicitly in the Lotus Sutra via its many parables and references to a heretofore less clearly imagined cosmological order. Skillful means of most Enlightened Buddhas is itself the highest teaching (the "Lotus Sutra" itself), in conjunction with the Sutra's stated tenets that all other teachings are subservient to, propagated by and in the service of this highest Truth, that there are not actually Three Vehicles as previously taught, but only One Vehicle leading to Buddhahood. The text also implies a parent-child relationship between Shakyamuni Buddha and living beings.
Crucially, not only are there multiple Buddhas in this view, but an infinite stream of Buddhas extending through unquantifiable eons of time ("thousands of kotis of kalpas") in a ceaseless cycle of creations and conflagrations.
In the vision set out in this Sutra, moreover, not only are Buddhas innumerable, but the Universe encompasses realms of gods, devas, Dragons and other mythological beings, requiring numerous dimensions to contain them. Buddhas are portrayed as the patient teachers of all such beings.
Some sources consider the Lotus Sutra to have a prologue and epilogue: respectively the Innumerable Meanings Sutra (無量義經 Ch: Wú Liáng Yì Jīng Jp: Muryōgi Kyō) and the Sutra of Meditation on the Bodhisattva Universal Worthy (普賢經 Ch: Pǔ Xián Jīng Jp: Fugen Kyō).
The Lotus Sutra claims to be superior to all other Sutras. Chapter ten of the Burton Watson translation states:
".. Medicine King, now I say to you, I have preached various Sutras, and among those Sutras the Lotus is foremost!"
Chapter fourteen states:
"Among the Sutras, it holds the highest place."
Chapter 28 was added from another Sanskrit Sutra, and Chinese written fake chapter 29 and 30 has been found in Dunhuang manuscripts. There are so called 'Lotus Sutra' in Taoism and Tiender texts.
Translations in Western languages
- -Burnouf, Eugène (tr.). Le Lotus de la Bonne Loi : Traduit du Sanskrit, accompagné d'un commentaire et de vingt et un mémoires relatifs au Bouddhisme. Paris 1852 (Imprimerie Nationale). – French translation from Sanskrit, first in Western Language.
- -Margareta von Borsig (tr.): Lotos-Sutra - Das große Erleuchtungsbuch des Buddhismus. Verlag Herder, Neuausgabe 2009. ISBN 978-3-451-30156-8 First complete translation into German.
- -Kern, H. (tr.). Saddharma Pundarîka or the Lotus of the True Law. Oxford 1884 (Clarendon Press) Sacred Books of the East, Vol. XXI, New York 1963 (Dover), Delhi 1968. Translation from Sanskrit.
- -Soothill, W. E. (tr.). The Lotus of the Wonderful Law or The Lotus Gospel. Oxford 1930 (Clarendon Press). Abridged translation from the Chinese of Kumārajīva.
- -Murano Senchū (tr.). The Sutra of the Lotus Flower of the Wonderful Law. Tokyo 1974 (Nichiren Shu Headquarters). Translation from the Chinese of Kumārajīva.
- -Katō Bunno, Tamura Yoshirō, Miyasaka Kōjirō (tr.), The Threefold Lotus Sutra : The Sutra of Innumerable Meanings; The Sutra of the Lotus Flower of the Wonderful Law; The Sutra of Meditation on the Bodhisattva Universal Virtue. New York & Tōkyō 1975 (Weatherhill & Kōsei Publishing).
- -Hurvitz, Leon (tr.). Scripture of the Lotus Blossom of the Fine Dharma: The Lotus Sutra. New York 1976 (Columbia University Press). Records of Civilization: Sources and Studies. Translation from the Chinese of Kumārajīva.
- -Kuo-lin Lethcoe (ed.). The Wonderful Dharma Lotus Flower Sutra with the Commentary of Tripitaka Master Hsuan Hua (http://www.buddhistdoor.com/oldweb/resources/Sutras/Lotus/sources/contents.htm). Translated by the Buddhist Text Translation Society. San Francisco 1977 (Buddhist Text Translation Society). Translation from the Chinese of Kumārajīva.
- -Watson, Burton (tr.). The Lotus Sutra. New York 1993 (Columbia University Press) Translations from the Asian Classics. Translation from the Chinese of Kumārajīva.
- -Kubo Tsugunari, Yuyama Akira (tr.) The Lotus Sutra. Revised 2nd ed. Berkeley, Calif. : Numata Center for Buddhist Translation and Research, 2007. Translation from the Chinese of Kumārajīva with input from the Central Asian Kashgar Sanskrit manuscript. ISBN 978-1-886439-39-9
- -Reeves, Gene (tr.) The Lotus Sutra : A Contemporary Translation of a Buddhist Classic. Boston 2008 (Wisdom Publications), ISBN 0-86171-571-3. xii + 492 pp. Translation from the Chinese of Kumārajīva. Includes also the opening and closing Sutras The Sutra of Innumerable Meanings and The Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva.