Difference between revisions of "Treatise on the Lotus Sutra"
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| − | + | [[Treatise on the Lotus Sutra]], The | |
| − | [法華論・法華経論] (Skt Saddharma-pundarika-upadesha; Chin Fa-hua-lun or Fa-hua-ching-lun; Jpn Hokke-ron or Hokekyoron ) | + | [[法華論・法華経論]] (Skt [[Saddharma-pundarika-upadesha]]; Chin [[Fa-hua-lun]] or [[Fa-hua-ching-lun]]; Jpn [[Hokke-ron]] or [[Hokekyoron]] ) |
| − | A Chinese translation of Vasubandhu's commentary on the Sanskrit Lotus Sutra, Saddharma-pundarika-sutra. The full title is The Treatise on the Lotus Sutra of the Wonderful Law. The Sanskrit text of Vasubandhu's treatise no longer exists, but two Chinese versions are extant, one by Bodhiruchi and T'an-lin, and the other by Ratnamati and Senglang. Both were produced in the sixth century. According to tradition, Ratnamati, who was from central India, went to Lo-yang, China, in 508 and translated the Saddharma-pundarika-upadesha with the assistance of Senglang. Bodhiruchi, a native of northern India, went to Lo-yang in the same year and produced another Chinese version at Yung-ning-ssu temple with the assistance of T'an-lin. | + | A {{Wiki|Chinese}} translation of [[Vasubandhu]]'s commentary on the [[Sanskrit]] [[Lotus Sutra]], [[Saddharma-pundarika-sutra]]. The full title is The Treatise on the [[Lotus Sutra]] of the Wonderful Law. The [[Sanskrit]] text of [[Vasubandhu]]'s treatise no longer [[exists]], but two {{Wiki|Chinese}} versions are extant, one by [[Bodhiruchi]] and [[T'an-lin]], and the other by [[Ratnamati]] and [[Senglang]]. Both were produced in the sixth century. According to [[tradition]], [[Ratnamati]], who was from central [[India]], went to [[Lo-yang]], [[China]], in 508 and translated the [[Saddharma-pundarika-upadesha]] with the assistance of [[Senglang]]. [[Bodhiruchi]], a native of northern [[India]], went to [[Lo-yang]] in the same year and produced another {{Wiki|Chinese}} version at [[Yung-ning-ssu]] [[temple]] with the assistance of [[T'an-lin]]. |
| − | In this work, Vasubandhu asserts the superiority of the Lotus Sutra over all the other sutras based on three aspects of its content, which he terms the seven parables, the three equalities, and the ten peerlessnesses. The seven parables are the parables related in the Lotus Sutra to illustrate the superiority of the sutra's teaching. The three equalities are: | + | In this work, [[Vasubandhu]] asserts the {{Wiki|superiority}} of the [[Lotus Sutra]] over all the other [[sutras]] based on three aspects of its content, which he terms the seven [[parables]], the [[three equalities]], and the ten peerlessnesses. The seven [[parables]] are the [[parables]] related in the [[Lotus Sutra]] to illustrate the {{Wiki|superiority}} of the [[sutra]]'s [[teaching]]. The [[three equalities]] are: |
| − | (1) The equality of the vehicle. The one supreme vehicle is given equally to all people, and the Lotus Sutra unites the three vehicles into the one supreme vehicle. | + | (1) The equality of the [[vehicle]]. The one [[supreme vehicle]] is given equally to all [[people]], and the [[Lotus Sutra]] unites the [[three vehicles]] into the one [[supreme vehicle]]. |
| − | (2) The equality of the world and nirvana. There is no fundamental distinction between the world of delusion and nirvana, or enlightenment. | + | (2) The equality of the [[world]] and [[nirvana]]. There is no fundamental {{Wiki|distinction}} between the [[world]] of [[delusion]] and [[nirvana]], or [[enlightenment]]. |
| − | (3) The equality of the body. "Body" here refers to the body of the Buddha. | + | (3) The equality of the [[body]]. "[[Body]]" here refers to the [[body]] of the [[Buddha]]. |
| − | Although the Buddha assumes various forms (or bodies) to lead people to enlightenment, the state of Buddhahood equally pervades them all. Vasubandhu established these three viewpoints to show that the Lotus Sutra is a teaching of absolute equality. The ten peerlessnesses are ten viewpoints from which Vasubandhu asserted the superiority of the Lotus Sutra over all other sutras. One of them, for example, is that the seeds of enlightenment imparted by the Lotus Sutra are without peer. Chi-tsang, Dengyo, and Chisho wrote commentaries on this work. According to Paramartha's account, more than fifty scholars wrote commentaries on the Lotus Sutra in India, but only Vasubandhu's was brought to China and translated into Chinese. For this reason, The Treatise on the Lotus Sutra was regarded in China as the primary text for the study of the Lotus Sutra. Some scholars today maintain that the Lotus Sutra referred to in the Chinese versions of Vasubandhu's work is different in many respects from the sutra that Kumarajiva translated under the title Lotus Sutra of the Wonderful Law, and bears similarity to a Sanskrit text of the Lotus Sutra found in Nepal. See also seven parables; ten peerless-nesses. | + | Although the [[Buddha]] assumes various [[forms]] (or [[bodies]]) to lead [[people]] to [[enlightenment]], the state of [[Buddhahood]] equally pervades them all. [[Vasubandhu]] established these three viewpoints to show that the [[Lotus Sutra]] is a [[teaching]] of [[absolute]] equality. The ten peerlessnesses are ten viewpoints from which [[Vasubandhu]] asserted the {{Wiki|superiority}} of the [[Lotus Sutra]] over all other [[sutras]]. One of them, for example, is that the [[seeds]] of [[enlightenment]] imparted by the [[Lotus Sutra]] are without peer. [[Chi-tsang]], [[Dengyo]], and [[Chisho]] wrote commentaries on this work. According to [[Paramartha]]'s account, more than fifty [[scholars]] wrote commentaries on the [[Lotus Sutra]] in [[India]], but only [[Vasubandhu]]'s was brought to [[China]] and translated into {{Wiki|Chinese}}. For this [[reason]], The Treatise on the [[Lotus Sutra]] was regarded in [[China]] as the [[primary]] text for the study of the [[Lotus Sutra]]. Some [[scholars]] today maintain that the [[Lotus Sutra]] referred to in the {{Wiki|Chinese}} versions of [[Vasubandhu]]'s work is different in many respects from the [[sutra]] that [[Kumarajiva]] translated under the title [[Lotus Sutra]] of the Wonderful Law, and bears similarity to a [[Sanskrit]] text of the [[Lotus Sutra]] found in [[Nepal]]. See also seven [[parables]]; ten peerless-nesses. |
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Latest revision as of 13:56, 2 September 2014
Treatise on the Lotus Sutra, The
法華論・法華経論 (Skt Saddharma-pundarika-upadesha; Chin Fa-hua-lun or Fa-hua-ching-lun; Jpn Hokke-ron or Hokekyoron )
A Chinese translation of Vasubandhu's commentary on the Sanskrit Lotus Sutra, Saddharma-pundarika-sutra. The full title is The Treatise on the Lotus Sutra of the Wonderful Law. The Sanskrit text of Vasubandhu's treatise no longer exists, but two Chinese versions are extant, one by Bodhiruchi and T'an-lin, and the other by Ratnamati and Senglang. Both were produced in the sixth century. According to tradition, Ratnamati, who was from central India, went to Lo-yang, China, in 508 and translated the Saddharma-pundarika-upadesha with the assistance of Senglang. Bodhiruchi, a native of northern India, went to Lo-yang in the same year and produced another Chinese version at Yung-ning-ssu temple with the assistance of T'an-lin.
In this work, Vasubandhu asserts the superiority of the Lotus Sutra over all the other sutras based on three aspects of its content, which he terms the seven parables, the three equalities, and the ten peerlessnesses. The seven parables are the parables related in the Lotus Sutra to illustrate the superiority of the sutra's teaching. The three equalities are:
(1) The equality of the vehicle. The one supreme vehicle is given equally to all people, and the Lotus Sutra unites the three vehicles into the one supreme vehicle.
(2) The equality of the world and nirvana. There is no fundamental distinction between the world of delusion and nirvana, or enlightenment.
(3) The equality of the body. "Body" here refers to the body of the Buddha.
Although the Buddha assumes various forms (or bodies) to lead people to enlightenment, the state of Buddhahood equally pervades them all. Vasubandhu established these three viewpoints to show that the Lotus Sutra is a teaching of absolute equality. The ten peerlessnesses are ten viewpoints from which Vasubandhu asserted the superiority of the Lotus Sutra over all other sutras. One of them, for example, is that the seeds of enlightenment imparted by the Lotus Sutra are without peer. Chi-tsang, Dengyo, and Chisho wrote commentaries on this work. According to Paramartha's account, more than fifty scholars wrote commentaries on the Lotus Sutra in India, but only Vasubandhu's was brought to China and translated into Chinese. For this reason, The Treatise on the Lotus Sutra was regarded in China as the primary text for the study of the Lotus Sutra. Some scholars today maintain that the Lotus Sutra referred to in the Chinese versions of Vasubandhu's work is different in many respects from the sutra that Kumarajiva translated under the title Lotus Sutra of the Wonderful Law, and bears similarity to a Sanskrit text of the Lotus Sutra found in Nepal. See also seven parables; ten peerless-nesses.
