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800 Years: The Place of Enlightenment

As we take faith and practice before our altar and our faith grows, we should keep in mind that we are practicing at the Place of Enlightenment. This is the place where we are taken when we study the Lotus Sutra.

In Chapter 3, Śāriputra sings:

“You lead all living beings
To the place of enlightenment
By the Dharma-without-āsravas, difficult to understand.”

And the Buddha points out that with the One Vehicle of his teaching in the Lotus Sutra:

“The Bodhisattvas and Śrāvakas
Will be able to go immediately
To the place of enlightenment
If they ride in this jeweled vehicle.”

Where is this place of enlightenment? As the Buddha reveals in Chapter 21, any place “where anyone keeps, reads, recites, expounds or copies this sūtra, or acts according to its teachings, or in any place where a copy of this sūtra is put, be it in a garden, in a forest, under a tree, in a monastery, in the house of a person in white robes, in a hall, in a mountain, in a valley, or in the wilderness, there should a stupa be erected and offerings be made to it because, know this, the place where the stupa is erected is the place of enlightenment. Here the Buddhas attained Anuttara-samyak-saṃbodhi. Here the Buddhas turned the wheel of the Dharma. Here the Buddhas entered into Parinirvana.”

As Rev. Ryusho Jeffus says in this Lecture on the Lotus Sutra:

“In the special transmission [Chapter 21] we have the revelation once again that this place, the very place where the Lotus Sutra is practiced, is the place of enlightenment. In other words, there is no greater place to be, there is no greater place to practice than the very place where you are. Through this practice in your life you erect a great treasure tower containing the two Buddhas and you purify your environment revealing the pure land that it already is. We may not be able to perceive the reality of the Buddha’s pure land in our environment, through our practice we begin to manifest our own Buddha life and with the eyes of the Buddha we become, we have the ability to see our world with a new perspective. As the Buddha says further on, when we practice exactly as the buddha instructs us in the Lotus Sutra we will be able to eliminate darkness in our lives.”

Our acceptance of the teaching of the Lotus Sutra and belief in the truth of that teaching is the measure of our faith. This is the practice of great Bodhisattvas. As Universal Sage says in Chapter 28:

“Anyone who keeps, reads and recites this sūtra, memorizes it correctly, understands the meanings of it, and acts according to it, know this, does the same practices that I do. He should be considered to have already planted deeply the roots of good under innumerable Buddhas in his previous existence. He will be caressed on the head by the hands of the Tathāgatas.”


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Kumārajīva’s Value

This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.


Kumārajīva translations are considered unexcelled in their accuracy and elegant style. This is genuinely revealed when you place H. Kern’s English translation of an 11th century Sanskrit document next to an English translation of Kumārajīva‘s fifth century translation of the Lotus Sutra. This is amply illustrated in the gāthās that conclude Chapter 2.

I’ve always enjoyed the clarity of this passage in Senchu Murano’s translation of Kumārajīva Chinese:

I do not deceive
Those who believe me and rely on me.
I am not greedy or jealous
Because I have eliminated all evils.
Therefore, in the worlds of the ten quarters,
I am fearless.

I am adorned with the physical marks of a Buddha.
I am illumining the world with my light.
To the countless living beings who honor me, I will expound
The seal of the truth, that is, the reality of all things.

Know this, Śāriputra!
I once vowed that I would cause
All living beings to become
Exactly as I am.

That old vow of mine
Has now been fulfilled.
I lead all living beings
Into the Way to Buddhahood.

Compare that with Kern’s translation:

57. There is no envy whatever in me; no jealousy, no desire, nor passion. Therefore I am the Buddha, because the world follows my teaching.

58. When, splendidly marked with (the thirty-two) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings, I show the (unmistakable) stamp of the nature of the law;

59. Then, Śāriputra, I think thus; How will all beings by the thirty-two characteristics mark the self-born Seer, who of his own accord sheds his luster all over the world?

60. And while I am thinking and pondering, when my wish has been fulfilled and my vow accomplished, I no more reveal Buddha-knowledge.

The verses clearly come from the same sutra, but Murano’s translation makes the meaning far more accessible.

Again here’s Kern’s translation 38 verses later in Chapter 2:

98. Endless shall be the skillfulness of these leaders of the world, by which they shall educate koṭis of beings to that Buddha-knowledge which is free from imperfection.

99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha; for this is the fixed vow of the Tathāgatas: Let me, by accomplishing my course of duty, lead others to enlightenment.

100. They are to expound in future days many thousand koṭis of heads of the law; in their Tathāgataship they shall teach the law by showing the sole vehicle before-mentioned.

101. The line of the law forms an unbroken continuity, and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle.

102. They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable perpetuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skillfulness.

Compare that with Murano’s translation of the same verses:

The Tathāgatas save all living beings
With innumerable expedients.
They cause all living beings to enter the Way
To the wisdom-without-āsravas of the Buddha.
Anyone who hears the Dharma
Will not fail to become a Buddha.

Every Buddha vows at the outset:
“I will cause all living beings
To attain the same enlightenment
That I attained.”

The future Buddhas will expound many thousands
Of myriads of millions of teachings
For just one purpose,
That is, for the purpose of revealing the One Vehicle.

The Buddhas, the Most Honorable Bipeds,
Expound the One Vehicle because they know:
“All things are devoid of substantiality.
The seed of Buddhahood comes from dependent origination.”

The Leading Teachers expound the Dharma with expedients
After realizing at the place of enlightenment:
“This is the abode of the Dharma and the position of the Dharma.
The reality of the world is permanently as it is.”

This is why Kumārajīva’s translation became the standard text of the Lotus Sutra in China and Japan.

Next: Senchu Murano’s Insight

800 Years: Definitely and doubtlessly

In Chapter 21, in which the bodhisattvas who sprang up from underground vow to propagate the Lotus Sutra, we are told explicitly why we have been asked to have faith in this supreme sutra:

“Anyone who understands why the Buddhas expound [many] sūtras,
Who knows the position [of this sūtra in the series of sūtras],
And who expounds it after my extinction
According to its true meaning,
Will be able to eliminate the darkness
Of the living beings of the world where he walks about,
Just as the light of the sun and the moon
Eliminates all darkness.
He will be able to cause innumerable Bodhisattvas
To dwell finally in the One Vehicle.”

We are not asked to simply study these teachings. As Nikkyō Niwano says in Buddhism for Today:

“It is not enough to have understood the sutra intellectually. We cannot be saved in the true sense, nor save the whole of society, until we proceed from understanding to faith and reach the mental state of complete union of understanding and faith.”

Buddhism for Today, p324

Or as Thich Nhat Hanh puts it in Peaceful Action, Open Heart:

“The essential message of Chapter 21 is that our practice is to share in the Tathagata’s limitless lifespan and great spiritual power. Just as when we look deeply into a leaf, a cloud, or any phenomenon, we are able to see its infinite lifespan in the ultimate dimension, and we realize that we are the same. If we look deeply enough, we will discover our own nature of no birth, no death. Like the Buddha, we also exist and can function in a much greater capacity than the ordinary frame of time and space we perceive ourselves to be bounded by. …

“Many of us go around all the time feeling that we are as small as a grain of sand. We may feel that our one small human life doesn’t have very much meaning. We struggle to get through life, and at the end of our life we feel that we have accomplished very little. This is a kind of inferiority complex many people suffer from. If we see reality only in terms of the historical dimension, it may seem to us as if there is little one ordinary human being can do. But if we get in touch with the ultimate dimension of reality, we know that we are just like the Buddha. We share in the Buddha’s nature – we are Buddha nature. When we are able to see beyond the limitations of perceived time and space, beyond our own notions of inferiority and powerlessness, we find we have great stores of spiritual energy to share with the world.”

Peaceful Action, Open Heart, p127-128

The promise of the Lotus Sutra – the object of our faith – is clearly stated at the conclusion of Chapter 21:

“Therefore, the man of wisdom
Who hears the benefits of these merits
And who keeps this sūtra after my extinction,
Will be able to attain
The enlightenment of the Buddha
Definitely and doubtlessly.”


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800 Years: Supernatural Powers of the Daimoku

In Chapter 21, The Supernatural Powers of the Tathāgatas, we are told:

“To sum up, all the teachings of the Tathāgata, all the unhindered, supernatural powers of the Tathāgata, all the treasury of the hidden core of the Tathāgata, and all the profound achievements of the Tathāgata are revealed and expounded explicitly in this sūtra. Therefore, keep, read, recite, expound and copy this sūtra, and act according to the teachings of it with all your hearts after my extinction!”

In Easy Readings of the Lotus Sutra, Chapter 21 is beautifully transformed into an ode to the Daimoku:

“The Odaimoku includes all the merits of the Buddha’s enlightenment.

“The Odaimoku contains all the supernatural powers of the Buddha to save all people.

“The Odaimoku is the crystallization of the Buddha’s boundless wisdom necessary to teach and lead all beings.

“The Odaimoku expresses all merits the Buddha has practiced.

“These four things showing the Buddha’s real image and spirit are explicitly revealed in the Lotus Sutra; the Buddha’s true mind is the Odaimoku.

“Especially after the Buddha’s extinction, you must keep in mind that you should believe, from the bottom of your heart, in the Lotus Sutra and the Odaimoku in which the entire mind of the Buddha is clearly explained, and that you should recite and study the Lotus Sutra and chant the Odaimoku in order to practice the Buddha’s teachings as instructed by the Buddha.

“Wherever the place might be, at the place where the teachings of the Lotus Sutra have spread and the faith in the Odaimoku is practiced in correct and proper ways, you must set up a place of prayer and spend a life with faith in the Sutra, be it in a village or countryside with farms, woods or groves, or in a monastery, or in the house of ordinary people, or a residence of higher status people, or in a mountain village or a vast plain.

“The reason for this is that nowhere else but a place where the Odaimoku is believed in and its teachings are expounded is the true place of prayer.

“It is this place of prayer to the Odaimoku where all Buddhas have become enlightened.

“Here, the Buddhas expound their teachings.

“In other words, this Sahā world in which we live, believing in the Odaimoku, is the very place where the Buddha’s true world lies.”

Easy Readings of the Lotus Sutra

When we chant Namu Myōhō Renge Kyō we gather to ourselves “all the teachings of the Tathāgata, all the unhindered, supernatural powers of the Tathāgata, all the treasury of the hidden core of the Tathāgata, and all the profound achievements of the Tathāgata.” As Nichiren says in “Reply to My Lady, the Nun of Ueno”:

“In the case of the Lotus Sūtra, … when one touches it, one’s hands immediately become Buddhas, and when one chants it, one’s mouth instantly becomes a Buddha.”

Writings of Nichiren Shōnin, Followers II, Volume 7, Page 58-59

This is how faith in the Lotus Sutra is rewarded.


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The Problem with Arhats and Pratyekabuddhas

This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.


Many of the differences between H. Kern’s translation of the 11th century Nepalese Sanskrit Lotus Sutra and Kumārajīva’s fifth century Chinese translation of the Sanskrit Lotus Sutra are subtle. For example, just prior to the start of the final gāthās of Chapter 2, the Buddha cautions those who claim to be Arhats or Pratyekabuddhas. As Senchu Murano translates:

“Śāriputra! Some disciples of mine, who think that they are Arhats or Pratyekabuddhas, will not be my disciples or Arhats or Pratyekabuddhas if they do not hear or know that the Buddhas, the Tathāgatas, teach only Bodhisattvas.

“Śāriputra! Some bhikṣus and bhikṣunīs do not seek Anuttara-samyak-saṃbodhi because they think that they have already attained Arhatship, that they have already reached the final stage of their physical existence, and that the Nirvāṇa attained by them is the final one. Know this! They are arrogant because it cannot be that the bhikṣus who attained Arhatship do not believe the Dharma. Some bhikṣus who live in a period in which no Buddha lives after my extinction may not believe the Dharma after they attain Arhatship because in that period it will be difficult to meet a person who keeps, reads, and recites this sūtra, and understands the meanings of it. They will be able to understand the Dharma when they meet another Buddha.”

The question of whether the Buddha teaches only Bodhisattvas has been addressed before. The question I want to consider today is why Arhats or Pratyekabuddhas are being criticized. Kern’s translation is much clearer:

“Now, Śāriputra, such disciples, Arhats, or Pratyekabuddhas who do not hear they are actually being called to the Buddha-vehicle by the Tathāgata, who do not perceive, nor heed it, those, Śāriputra, should not be acknowledged as disciples of the Tathāgata, nor as Arhats, nor as Pratyekabuddhas.

“Again, Śāriputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ‘I am standing too high for the Buddha-vehicle, I am in my last appearance in the body before complete Nirvāṇa,’ then, Śāriputra, consider such a one to be conceited. For, Śāriputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathāgata in his presence. I leave out of question when the Tathāgata shall have reached complete Nirvāṇa; for at that period, that time, Śāriputra, when the Tathāgata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sūtras as this. It will be under other Tathāgatas, &c., that they are to be freed from doubts.”

We are told repeatedly in Chapter 2 that there is only One Vehicle. And, as Kern underscores, that vehicle is the Buddha Vehicle, the one necessary to reach supreme, perfect enlightenment. If you are not on that path riding in that vehicle, you haven’t been paying attention.

It is important to emphasize that in Kern’s translation we are dealing with people who heard “from the Tathāgata in his presence” and still didn’t understand.

The problem for those who were not privileged to hear directly from the Buddha are far bleaker in Kern’s translation: “[W]hen the Tathāgata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sūtras as this.”

Translators of Kumārajīva’s Chinese Lotus Sutra found this warning watered down:

Murano: “[I]n that period it will be difficult to meet a person who keeps, reads, and recites this sūtra, and understands the meanings of it.”

Reeves: “[I]t will be difficult to find people who can receive, embrace, read, recite, and understand a sutra such as this.”

The modern Rissho Kosei-Kai translation: “[I]t is difficult to find anyone who will receive, embrace, read, and recite such a teaching as this and understand its meaning.”

Yes, it would literally be difficult to understand the Lotus Sutra when there is “none who either knows by heart or preaches such Sūtras as this.” But difficult is not impossible. Kumārajīva’s Chinese Lotus Sutra subtly offers a sliver of hope for everyone living after the extinction of the Buddha.


Next: Kumārajīva’s Value

800 Years: Requirements for Propagating the Lotus Sutra

Chapter 20 and the tale of Bodhisattva Never-Despising raises again the issue raised in the Peaceful Practices Chapter of how one who has faith in the Lotus Sutra should approach those who hold opposing views. For Nichiren, the answer was clear:

“Now, two ways of propagation, the persuasive and aggressive, are incompatible with each other just as water and fire are. The fire dislikes the water, and the water hates the fire. Those who prefer the persuasive tend to laugh at those who practice the aggressive and vice versa. So, when the land is full of evil and ignorant people, the persuasive means should take precedence as preached in the ‘Peaceful Practices’ (14th) chapter of the Lotus Sūtra. However, when there are many cunning slanderers of the True Dharma, the aggressive means should take precedence as preached in the ‘Never-Despising Bodhisattva’ (20th) chapter.

“It is the same as using cold water when it is hot and fire when it is cold. Plants and trees are followers of the sun, so they dislike the cold moon. Bodies of water are followers of the moon, so they lose their true nature when it is hot. As there are lands of evil men as well as those of slanderers of the True Dharma in this Latter Age of Degeneration, there should be both aggressive and persuasive means of spreading the True Dharma. Therefore, we have to know whether Japan today is a land of evil men or that of slanderers in order to decide which of the two ways we should use.

Kaimoku-shō, Writings of Nichiren Shōnin, Doctrine 2, Page 111

But, as I mentioned in discussing Chapter 14, today we do not face “cunning slanderers of the True Dharma.” It can be said that behaving as if we face “cunning slanderers” ignores the real message offered by Never-Despising Bodhisattva.

In The Stories of the Lotus Sutra, Gene Reeves offers this prespective:

Teachers of the Lotus Sutra often say that it teaches the bodhisattva way of helping others. Unfortunately, this is sometimes understood to mean intruding where one is not wanted, interfering with the lives of others, in order to ‘do good.’ But the story of Never Disrespectful Bodhisattva may lead us to see that doing good for others begins with respecting them, seeing the buddha in them. If we sincerely look for the potential in someone else to be a buddha, rather than criticizing or complaining about negative factors, we will be encouraged by the positive things that we surely will find. And furthermore, by looking for the good in others, we can come to have a more positive attitude ourselves and thus move along our own bodhisattva path.

In earlier chapters of the Lotus Sutra, it is the Buddha who is able to see the potential to become a buddha in others. But here it becomes very clear that seeing the buddha or the buddha-potential in others is something we all should practice, both for the good of others and for our own good.

The Stories of the Lotus Sutra, p216-216

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800 Years: Tests of Faith

Is anything harder to believe than the idea that bad fortune is a good thing? It certainly plays havoc with one’s faith, especially when the Lotus Sutra promises divine protection. The story of Never-Despising Bodhisattva in Chapter 20 is a case in point.

According to Nichiren, Never-Despising Bodhisattva’s suffering at the hands of those angered by his constant promises of future Buddhahood lessened the weight of past bad actions in his previous lives and made possible his eventual enlightenment. As Nichiren explains in “Tenjū Kyōju Hōmon, Lightening the Karmic Retribution”:

“The Nirvana Sūtra preaches a doctrine called ‘lightening the karmic retribution.’ It proclaims that when a retribution accumulated from the evil karma in one’s previous lives is too heavy to be atoned for in this life, one will have to endure the suffering in hell in the future. One may, however, bear hell’s suffering in the present life instead so that one’s suffering in hell in a future life disappears instantly and one will instead be able to receive the blessings of the realm of humanity and that of heavenly beings, as well as the blessings of the Three Vehicles and attain Buddhahood after death. It was not without reason that Never-Despising Bodhisattva was spoken ill of, slandered, beaten with sticks and pieces of wood, or had rubble thrown at him. His persecution in this life seems to be the consequences of his slandering the True Dharma in his previous lives. Therefore it is stated in the sūtra, ‘His sins have been atoned.’ I believe it means that Never-Despising Bodhisattva’s past sin ceased to exist through his persecution.”

Writings of Nichiren Shōnin, Followers I, Volume 6, Page 29

It can also be said that the evil done by those who abused Never-Despising Bodhisattva not only benefitted him but also benefited his abusers. According to Haiyan Shen’s interpretation of T’ien-t’ai Chih-i’s The Profound Meaning of the Lotus Sutra, Chih-I saw such evil as the source of good.

“Evil assists sentient beings in pursuing good deeds and in accumulating merits. This is exemplified through evidence from the Lotus Sūtra. One example is drawn from one of the previous lives of the Buddha, when he was known as Sadāparibhūta-bodhisattva [Never-Despising]. This bodhisattva bowed humbly to everyone, claiming that someday they would all become Buddhas. His actions infuriated many people, and they scolded and beat him. As a result, those beings had to suffer from their karman in hell. However, as soon as they paid their dues, the cause and condition of their previous meeting with the bodhisattva matured, and they were able to meet the Buddha in their present lifetime. Upon receiving the Buddha’s teaching in the Lotus Sūtra, they entered the stage of non-retrogression. This case shows that the evil karman of beings in the past gives rise to the opportunity for beings to be taught by the Buddha in the present. This benefit is produced by the evil karman from one’s former action.”[Vol. 2, Page 259-260]

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism



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Kern’s Sanskrit and Hurvitz’s Sanskrit

This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.


Before I leave the topic of 10 suchnesses and their absence in H. Kern’s 1884 translation, I want to digress for a moment to discuss the difference between the English translation of the Lotus Sutra published by Leon Hurvitz and other English language translations of Kumārajīva’s Chinese Lotus Sutra. Hurvitz translated both Kumārajīva’s Chinese and the Sanskrit, at times merging the two.

Hurvitz’s Sanskrit document was not the same as the Nepalese Sanskrit manuscript written on palm leaves and dated C.E. 1039 that Kern used. Instead, Hurvitz incorporated a later Sanskrit document compiled by Kern and Bunyiu Nanijio.

Unless otherwise noted, the Skt. Quotations are from H. Kern and Bunyiu Nanjio, eds., Saddharmapuṇḍarika, Bibliotheca Buddhica, vol. 10 (St. Petersburg: Académie Impériale des Sciences, 1912), and the translations are made from the same text.

First published in 1908, Kern and Bunyiu Nanijio combined multiple manuscripts in order to create one Sanskrit Lotus Sutra. From the book’s  “Preliminary Notice”:

The text of the for Saddharmapuṇḍarika, is now published for the first time, based upon the following MSS.:
A.: MS. of the Royal Asiatic Society, London.
B.: MS. of the British Museum, London.
Ca.: Add. MS. 1682 of University Library, Cambridge.
Cb.: Add. MS. 1683 of University Library, Cambridge.
K.: MS. in the possession of Mr. Ekai Kawaguchi, acquired in Nepal.
W.: MS. in the possession of Mr. Watters, formerly British Consul in Formosa.
O.: Indicates readings found in sundry fragments of MSS., all from Kashgar, now in possession of Mr. N.F. Petrovskij, and deposed by him in the Asiatic Museum of the Imperial Academy of Sciences in St. Petersburg. The fragments, though belonging to different MSS., show all of them the same peculiarities and evidently belong to the same family of texts.
P.: The lithographic text in Nāgarī published by Ph. Ed. Foucaux in his work Parobole de l’Enfant égaré (Paris, 1854).

A more detailed account will be given in the Preface after the completion of the whole work.
The Editors

The text includes extensive footnotes pointing out which manuscripts contain or don’t contain material. Here is a screenshot from the end of the prose section of Chapter 2 and beginning of the gāthās:
20220812_kern-page30
Note 3, which appears where the 10 suchnesses would be found, says this part is only found in three of the manuscripts used in this compilation.

There is a significant difference between Kern’s translation of Chapter 2 and the translation of the same portion by Hurvitz.

Kern concludes the initial prose section of Chapter 2 with:

Enough, Śāriputra, let it suffice to say, that the Tathāgatas, &c., have something extremely wonderful, Śāriputra. None but a Tathāgata, Śāriputra, can impart to a Tathāgata those laws which the Tathāgata knows. And all laws, Śāriputra, are taught by the Tathāgata, and by him alone; no one but he knows all laws, what they are, how they are, like what they are, of what characteristics and of what nature they are.

As pointed out last week, this is a far cry from Kumārajīva’s 10 suchnesses:

No more, Śāriputra, will I say because the Dharma attained by the Buddhas is the highest Truth, rare [to hear] and difficult to understand. Only the Buddhas attained [the highest Truth, that is,] the reality of all things’ in regard to their appearances as such, their natures as such, their entities as such, their powers as such, their activities as such, their primary causes as such, their environmental causes as such, their effects as such, their rewards and retributions as such, and their equality as such [despite these differences].

When Hurvitz translated the Sanskrit version of the Lotus Sutra compiled by Kern and Nanijio, he found something closer Kumārajīva:

Enough, Śāriputra! Let this statement, at least, stand: the Thus Gone Ones, the Worthy Ones, the Properly and Fully Enlightened Ones, have arrived at the supremely wonderful, Śāriputra. Therefore let it be the Thus Gone One, Śāriputra, who shall teach the dharma of the Thus Gone One, what dharmas the Thus Gone One knows. All the dharmas, every one of them, Śāriputra, does the Thus Gone One himself teach. All the dharmas, every one of them, Śāriputra, does the Thus Gone One himself know. Which the dharmas are, how the dharmas are, what the dharmas are like, of what appearance the dharmas are, and of what essence the dharmas are: which and how and like what and of what appearance and of what essence the dharmas are, indeed it is the Thus Gone One who is the manifest eyewitness of these dharmas.

In this case, Hurvitz put this translation of the Sanskrit in his notes at the back. However, in other places he incorporates the unique content of the Sanskrit to create a translation of the Lotus Sutra that blends Kumārajīva’s Chinese with elements of the Sanskrit.

For example, in Murano’s translation of Kumārajīva, Chapter 3 concludes:

[Expound it to those]
Who receive [this sūtra]
And put it on their heads,
And who do not seek
Any other sūtra
Or think of the books of heresy!

(The Buddha said to Śāriputra:)
Those who seek the enlightenment of the Buddha
Are as various as previously stated.
A kalpa will not be long enough
To describe the variety of them.
They will be able to understand [this sūtra] by faith.
Expound to them
The Sūtra of the Lotus Flower of the Wonderful Dharma!

Kern contains additional material:

146. And he who keeps (in memory) the great Sūtras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Sūtra.

147. He who seeks such an excellent Sūtra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathāgata he has eagerly sought for.

148. Never mind other Sūtras nor other books in which a profane philosophy is taught; such books are fit for the foolish; avoid them and preach this Sūtra.

149. During a full Æon, Śāriputra, I could speak of thousands of koṭis of (connected) points, (but this suffices); thou mayst reveal this Sūtra to all who are striving after the highest supreme enlightenment.

In Hurvitz’s translation, we get a blended conclusion:

If there is a bhikṣu
Who for the sake of all-knowledge
Seeks the dharma in all four directions,
With joined palms receiving it on the crown of his head,
Desiring merely to receive and keep
The scriptures of the great vehicle,
Not accepting so much
As a single gāthā from the other scriptures,
For men like him,
And only for them, may you preach.
As a man wholeheartedly
Seeks the buddhaśarīra,
So may one seek the scriptures
And, having found them, receive them on the crown of one’s head,
Such a person shall never again
Wish to seek other scriptures,
Nor has he ever before thought
Of the books of the unbelievers.
For men like him,
And only for them, may you preach.
I say to you, Śāriputra,
That I, in telling of this sort
Of seekers of the buddha path,
Could spend a whole kalpa and still not finish.
If they are men of this sort,
Then they can believe and understand,
And for their sakes you may
Preach the Scripture of the Fine Dharma Flower.

Something to consider when Hurvitz’s translation is used in comparing English translations of the Lotus Sutra.

One last point: The order of chapters is different between Kern’s original English translation and the later compilation that Hurwitz’s used in his translation.

Hurvitz Sanskrit Kern’s Sanskrit
1. Introduction
(nidānaparivarta)
Introductory
2. Skill in means
(upāyakauśalyaparivarta)
Skillfulness
3. Parable
(aupamyaparivarta)
A Parable
4. Strong inclination, attachment
(adhimuktiparivarta)
Disposition
5. Medicinal herbs
(auṣadhīparivarta)
On Plants
6. Prophecy
(vyākaraṇaparivarta)
Announcement of Future Destiny
7. Former connection
(pūrvayogaparivarta)
Ancient Devotion1
8. Prophecy to five hundred mendicant monks
(pañcabhikṣuśata vyākaraṇaparivarta)
Announcement of the Future Destiny of the Five Hundred Monks
9. Prophecy to Ānanda and others
(Ānandādivyākaraṇaparivarta)
Announcement of the Future Destiny Of Ānanda, Rahula, and the Two Thousand Monks
10. Preachers of dharma
(dharmabhāṇakaparivarta)
The Preacher
11. Apparition of the stūpa
(stūpasaṃdarśanaparivarta)
Apparition of a Stūpa
Devadatta chapter is included at end of Chapter 11
12. Fortitude
(quanchi pin)
Exertion
13. Pleasant conduct
(sukhavihāraparivarta)
Peaceful Life
14. Rise of bodhisattvas out of an aperture in the earth
(bodhisattva-pṛthivīvivarasa mudgamaparivarta)
Issuing of Bodhisattvas from the Gaps of the Earth
15. The life span of the Thus Gone One
(tathāgatāyu pramāṇaparivarta)
Duration of the Life of the Tathāgata
16. Circuit of merits
(puṇyaparyāyaparivarta)
Of Piety
17. Exposition of the merits of appropriate joy
(anumodanāpuṇyanirdeśaparivarta)
Indication of the Meritoriousness of Joyful Acceptance
18. Praise of the dharma preachers
(dharmabhāṇakānuśaṃsāparivarta)
The Advantages of a Religious Preacher
19. Sadāparibhūtaparivarta Sadāparibhūta
20. The constituents of magic power of the Thus Gone One
(tathāgatarddhyabhisaṃskāraparivarta)
Conception of the Transcendent Power of the Tathāgatas
21. Entrustment
(anuparīndanāparivarta)
Spells (Dhārāṇis)
(Entrustment, called The Period, appears at end)
22. The former connection of Bhaiṣajyarāja
(Bhaiṣajyarājapūrvayogaparivarta)
Ancient Devotion of Bhaiṣajyarāja
23. Gadgadasvaraparivarta Gadgadasvara
24. The exposition of the miracles of Avalokiteśvara, entitled the
Chapter of Samantamukha
(samantamukhaparivarto nāmāvalokiteśvaravikurvaṇanirdeśaḥ)
Chapter Called that of the All-Sided One, Containing a Description of the Transformations of Avalokiteśvara
252 Magic formulas
(dhārāṇiparivarta)
Ancient Devotion
See Note 1
26. The former connection of Śubhavyūharāja
(Śubhavyūharājapūrvayogaparivarta)
Encouragement of Samantabhadra
27. The encouragements of Samantabhadra (Samantabhadrotsāhanaparivarta) The Period

Notes

1
Both Chapter 7 and Chapter 25 have the same title in Kern’s translation. return
2
In the Preface to the Revised Edition of Hurvitz’s Lotus Blossom of the Fine Dharma, a comparison of chapter titles between Kumārajīva and the Kern and Bunyiu Nanijio compilation lists the final chapter numbers as 21. Magic formulas, 25. The former connection of Śubhavyūharāja, and 26. The encouragements of Samantabhadra. return

Next: The Problem with Arhats and Pratyekabuddhas

800 Years: The Practices of Bodhisattvas

Arriving at the story of Never Despising Bodhisattva in Chapter 20, we enter the Lotus Sutra’s many lessons on how one who has faith in the sutra should act, beginning with the simplest practice: respect.

As Nichiren writes in “The ‘Emperor Sushun’ Letter”:

“A wise man named Confucius of China is said to have thought over what he intended to say nine times before he uttered a word. It is also said that Tan, the Duke of Chou, interrupted washing his hair, or having a meal, three times in order to see visitors without keeping them waiting. How much more you who have faith in Buddhism should take these examples to heart! Otherwise you will regret it later. Please do not bear a grudge against me. This is the teaching of the Buddha. The essence of Buddhism is the Lotus Sūtra, and the gist of practicing the Lotus Sūtra is shown in the “Never-Despising Bodhisattva” chapter. Contemplate why the Never-Despising Bodhisattva stood on the street to bow to passersby. The true purpose of Śākyamuni Buddha appearing in this world was to teach us how to behave ourselves on a daily basis.

Writings of Nichiren Shōnin, Faith and Practice, Volume 4,
Page 124

In The Stories of the Lotus Sutra, Gene Reeves underscores the importance of showing respect in our daily practice:

“Over and over again in the Dharma Flower Sutra we are encouraged to ‘receive, embrace, read, recite, copy, teach, and practice’ the Dharma Flower Sutra. Thus, the fact that Never Disrespectful Bodhisattva did not read or recite sutras is quite interesting. I think it is an expression of the general idea in the Dharma Flower Sutra that, while various practices are very important, what is even more important is how one lives one’s life in relation to others. The references to bodhisattvas who do not follow normal monastic practices, including reading and recitation of sutras, but still become fully awakened buddhas indicates that putting the Dharma into one’s daily life by respecting others, and in this way embodying the Dharma, is more important than formal practices such as reading and recitation.”

The Stories of the Lotus Sutra, p216-217

This practice can have real-world beneficial effects, as Thich Nhat Hanh explains in Peaceful Action, Open Heart:

“This bodhisattva removes the feelings of worthlessness and low self-esteem in people. “How can I become a Buddha? How can I attain enlightenment? There is nothing in me except suffering, and I don’t know how to get free of my own suffering, much less help others. I am worthless.” Many people have these kinds of feelings, and they suffer because of them. Never Disparaging Bodhisattva works to encourage and empower people who feel this way, to remind them that they too have Buddha nature, they too are a wonder of life, and they too can achieve what a Buddha achieves. This is a great message of hope and confidence. This is the practice of a bodhisattva in the action dimension. This is the practice of the Lotus Sutra.”

Peaceful Action, Open Heart, p146

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800 Years: Our Mind of Faith

Before I leave Chapter 19 and the purification of the six sense organs of the teacher of the dharma, I want to linger over the mental transformation that comes from our progression in faith.

In “Dannotsu Bō Gohenji, Response to a Follower,” Nichiren writes:

“Please remember that the service to your lord itself is practicing the teaching of the Lotus Sūtra. Interpreting the scriptural statement in the Lotus Sūtra (“The Merits of the Teacher of the Dharma” chapter), Grand Master T’ien-t’ai, therefore, states in his Great Concentration and Insight, “All the activities and daily work of the people in the secular world do not contradict the truth preached by the Buddha.” Please contemplate the spirit of this scriptural statement again and again.”

Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 131

This is the transformation of the mind of faith. As explained in the Introduction to the Lotus Sutra:

“[Among] the teachings of the purification of the six sense-organs, especially important are the words in the section on purification of the mind: ‘When they expound the scriptures of non-Buddhists, or give advice to the government, or teach ways to earn a livelihood, they will always be in accord with the right teachings of the Buddha.’ ‘To give advice to the government’ means to enter into the realm of politics and administration. ‘To teach ways to earn a livelihood’ refers to the realms of industry, economics, and our daily work. Theories of politics and economics belong to the ever-changing secular world. Buddhism, on the other hand, belongs to the eternal world, which lies beneath the transitory. Buddhist teachings and the common law (social rules) are distinct. … However, in the teachings of the Lotus Sutra, the Dharma cannot ignore the rules of society. On the contrary, the Dharma (truth) is the basis for social rules. Human society cannot function properly, even in politics or economics, unless it is in accord with the basic law of the universe. This law is what is meant by Dharma.”

Or as Thich Nhat Hanh offers in Peaceful Action, Open Heart:

“Having received this great merit, with our mind faculty transformed, any thought we have, any concept we entertain – all have the flavor of the Buddhadharma. Even though we may not yet have realized perfect wisdom or put an end to all our mental afflictions, with a purified mind faculty every thought, every calculation, every deduction, every word we speak is in accord with the Buddhadharma. There is nothing we teach that is not the truth, and the value of what we teach is equivalent to that of the Dharma taught by all the Buddhas in the sutras. The far-reaching merit of the Lotus Sutra transforms all those who hear it, understand it, accept it in faith, and practice it into teachers of Dharma who share their insight and joy with others in order to help them realize the truth of the ultimate dimension and cross to the shore of freedom.”

Peaceful Action, Open Heart, p126

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