This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.
Chapter 11, Beholding the Stūpa of Treasures, is another chapter where several details mark the differences between Senchu Murano’s English translation of Kumārajīva’s Chinese Lotus Sutra and H. Kern’s English translation of an 11th century Nepalese Sanskrit Lotus Sutra.
Take the act of Śākyamuni opening the Stūpa of Treasures.
Murano offers:
Now he opened the door of the stūpa of the seven treasures with the fingers of his right hand. The opening of the door made a sound as large as that of the removal of the bolt and lock of the gate of a great city.
While Kern says:
The Lord then, with the right forefinger, unlocked the middle of the great Stūpa of jewels, which showed like a meteor, and so severed the two parts. Even as the double doors of a great city gate separate when the bolt is removed, so the Lord opened the great Stūpa, which showed like a meteor, by unlocking it in the middle with the right forefinger.
Interestingly, Leon Hurvitz’s English translation, which merges Kumārajīva’s Chinese with a Sanskrit compilation, says Śākyamuni used “his right finger” to open the door.
The description of the Buddha Many Treasures is significantly different between Murano and Kern.
Murano says:
At that instant all the congregation saw Many Treasures Tathāgata sitting with his perfect and undestroyed body on the lion-like seat in the stūpa of treasures as if he had been sitting in dhyāna-concentration. They also heard him say:
“Excellent, excellent! You, Śākyamuni Buddha, have joyfully expounded the Sūtra of the Lotus Flower of the Wonderful Dharma. I have come to hear this sūtra [directly from you].”
But Kern adds:
The great Stūpa of jewels had no sooner been opened than the Lord Prabhūtaratna, the Tathāgata, &c., was seen sitting cross-legged on his throne, with emaciated limbs and faint body, as if absorbed in abstract meditation, and he pronounced these words: Excellent, excellent, Lord Śākyamuni; thou hast well expounded this Dharmaparyāya of the Lotus of the True Law. I repeat, thou hast well expounded this Dharmaparyāya of the Lotus of the True Law, Lord Śākyamuni, to the (four) classes of the assembly. I myself, Lord, have come hither to hear the Dharmaparyāya of the Lotus of the True Law.
As for Hurvitz, he has the body “whole and undecayed” and says nothing of “emaciated limbs” or “faint body.”
Then there’s the Lion’s Roar that’s heard. But who roared?
Murano says:
(The Buddha said to the great multitude.)
Who will protect
And keep this sūtra,
And read and recite it
After my extinction?
Make a vow before me to do this!
Many-Treasures Buddha,
Who had passed away a long time ago,
Made a loud voice like the roar of a lion
According to his great vow.
But Kern says:
10. Let him who after my extinction shall keep this Dharmaparyāya quickly pronounce his declaration in the presence of the Lords of the world.
11. The Seer Prabhūtaratna who, though completely extinct, is awake, will hear the lion’s roar of him who shall take this resolution.
Hurvitz notes the Sanskrit variation but sticks with Many Jewels roaring.
The differences in Chapter 11, as with earlier chapters, are significant but not consequential. It’s still all the Lotus Sutra.
Next: Lessons of Devadatta and the Dragon King’s Daughter
