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

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Senchu Murano’s English translation of Kumārajīva’s Chinese Lotus Sutra begins Chapter 21, The Supernatural Powers of the Tathāgatas, with this scene:

Thereupon the Bodhisattva-mahāsattvas as many as the particles of dust of one thousand worlds, who had sprung up from underground, joined their hands together towards the Buddha with all their hearts, looked up at his honorable face, and said to him:

“World-Honored One! After your extinction, we will expound this sūtra in the worlds of the Buddhas of your replicas and also in the place from which you will pass away. Why is that? It is because we also wish to obtain this true, pure and great Dharma, to keep, read, recite, expound and copy [this sūtra], and to make offerings to it.”

Thereupon the World-Honored One displayed his great supernatural powers in the presence of the multitude, which included not only the many hundreds of thousands of billions of Bodhisattva-mahāsattvas who had already lived in this Sahā-World [before the arrival of the Bodhisattvas from underground], headed by Mañjuśrī, but also bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings.

H. Kern’s English translation of the 11th century Nepalese Sanskrit Lotus Sutra has an identical beginning for his Chapter 20, Conception of the Transcendent Power of the Tathāgatas:

Thereupon those hundred thousands of myriads of koṭis of Bodhisattvas equal to the dust-atoms of a macrocosm, who had issued from the gaps of the earth, all stretched their joined hands towards the Lord, and said unto him: We, O Lord, will, after the complete extinction of the Tathāgata, promulgate this Dharmaparyāya everywhere (or on every occasion) in all Buddha-fields of the Lord, wherever (or whenever) the Lord shall be completely extinct. We are anxious to obtain this sublime Dharmaparyāya, O Lord, in order to keep, read, publish, and write it.

But then Kern’s translation transforms Kumārajīva’s “multitude, which included not only the many hundreds of thousands of billions of Bodhisattva-mahāsattvas who had already lived in this Sahā-World [before the arrival of the Bodhisattvas from underground]” from passive observers to active participants.

Thereupon the hundred thousands of myriads of koṭis of Bodhisattvas, headed by Mañjuśrī; the monks, nuns, male and female lay devotees living in this world; the gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, and the many Bodhisattvas Mahāsattvas equal to the sands of the river Ganges, said unto the Lord: We also, O Lord, will promulgate this Dharmaparyāya after the complete extinction of the Tathāgata. While standing with an invisible body in the sky, O Lord, we will send forth a voice, and plant the roots of goodness of such creatures as have not (yet) planted roots of goodness.

And then Kern includes this quote from the Buddha:

Then the Lord addressed the Bodhisattva Mahāsattva Viśiṣṭacāritra, followed by a troop, a great troop, the master of a troop, who was the very first of those afore-mentioned Bodhisattvas Mahāsattvas followed by a troop, a great troop, masters of a troop: Very well, Viśiṣṭacāritra, very well; so you should do; it is for the sake of this Dharmaparyāya that the Tathāgata has brought you to ripeness.

At this point Murano offers:

[The Buddha] stretched out his broad and long tongue upwards until the tip of it reached the World of Brahman. Then he emitted rays of light with an immeasurable variety of colors from his pores. The light illumined all the worlds of the ten quarters. The Buddhas who were sitting on the lion-like seats under the jeweled trees also stretched out their broad and long tongue and emitted innumerable rays of light. Śākyamuni Buddha and the Buddhas under the jeweled trees displayed these supernatural powers of theirs for one hundred thousand years.

Kern, however, includes Many-Treasures Buddha and adds new details to this scene:

Thereupon the Lord Śākyamuni, the Tathāgata, &c., and the wholly extinct Lord Prabhūtaratna, the Tathāgata, &c., both seated on the throne in the center of the Stūpa, commenced smiling to one another, and from their opened mouths stretched out their tongues, so that with their tongues they reached the Brahma-world, and from those two tongues issued many hundred thousand myriads of koṭis of rays. From each of those rays issued many hundred thousand myriads of koṭis of Bodhisattvas, with gold colored bodies and possessed of the thirty-two characteristic signs of a great man, and seated on thrones consisting of the interior of lotuses. Those Bodhisattvas spread in all directions in hundred thousands of worlds, and while on every side stationed in the sky preached the law. Just as the Lord Śākyamuni, the Tathāgata, &c., produced a miracle of magic by his tongue, so, too, Prabhūtaratna, the Tathāgata, &c., and the other Tathāgatas, &c., who, having flocked from hundred thousands of myriads of koṭis of other worlds, were seated on thrones at the foot of jewel trees, by their tongues produced a miracle of magic.

The Lord Śākyamuni, the Tathāgata, &c., and all those Tathāgatas, &c., produced that magical effect during fully a thousand years.

Leon Hurvitz, who used both Kumārajīva’s Chinese translation and a Sanskrit compilation of the Lotus Sutra, follows Kumārajīva and notes the difference in the Sanskrit.

Next: Dedication to the Lotus Sutra

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

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As with last week’s chapter, there is no substantive difference between Senchu Murano’s English translations of Kumārajīva’s Chapter 20, Never-Despising Bodhisattva, and H. Kern’s English translation of Chapter 19, Sadāparibhūta from an 11th century Nepalese Sanskrit document

For example, Murano has:

When he was about to pass away, he heard [from a voice] in the sky the twenty thousand billion gāthās of the Sūtra of the Lotus Flower of the Wonderful Dharma, which had been expounded by the Powerful-Voice-King Buddha. Having kept all these gāthās, he was able to have his eyes, ears, nose, tongue, body and mind purified as previously stated. Having his six sense-organs purified, he was able to prolong his life for two hundred billion nayuta more years.

Kern has:

Under those circumstances, Mahāsthāmaprāpta, the Bodhisattva Mahāsattva Sadāparibhūta happened to hear this Dharmaparyāya of the Lotus of the True Law when the end of his life was impending, and the moment of dying drawing near. It was the Lord Bhīṣhmagargitasvararāja, the Tathāgata, &c., who expounded this Dharmaparyāya in twenty times twenty hundred thousand myriads of koṭis of stanzas, which the Bodhisattva Mahāsattva Sadāparibhūta heard from a voice in the sky, when the time of his death was near at hand. On hearing that voice from the sky, without there appearing a person speaking, he grasped this Dharmaparyāya and obtained the perfections already mentioned: the perfection of sight, hearing, smell, taste, body, and mind. With the attainment of these perfections he at the same time made a vow to prolong his life for twenty hundred thousand myriads of koṭis of years, and promulgated this Dharmaparyāya of the Lotus of the True Law.

Vowing to attain a long life after purification and receiving it as a consequence of his purification is an interesting point to consider.

What’s of more interest to me is a difference between the prose section of the chapter and the gāthās that is in both Kumārajīva’s Chinese text and Kern’s Sanskrit.

Murano offers this about those who abused Never-Despising Bodhisattva:

“Great-Power-Obtainer! The four kinds of devotees: the bhikṣus, bhikṣunīs, upāsakās, and upāsikās at that time failed to meet the Buddha, hear the Dharma, and see the Saṃgha for twenty thousand million kalpas because they abused me with anger. They suffered much in the Avici Hell for one thousand kalpas. Having expiated their sin in this way, they met [me, who was] Never-Despising Bodhisattva again, and were led into the Way to Anuttara-samyak-saṃbodhi.

In Kern’s telling:

As to the hundreds of monks, nuns, male and female lay devotees, Mahāsthāmaprāpta, to whom under that Lord the Bodhisattva Mahāsattva Sadāparibhūta promulgated this Dharmaparyāya by saying: I do not contemn you; you all observe the course of duty of Bodhisattvas; you are to become Tathāgatas, &c., and in whom awoke a feeling of malignity towards that Bodhisattva, they in twenty hundred thousand myriads of koṭis of Æons never saw a Tathāgata, nor heard the call of the law, nor the call of the assembly, and for ten thousand Æons they suffered terrible pain in the great hell Avīci. Thereafter released from the ban, they by the instrumentality of that Bodhisattva Mahāsattva were all brought to full ripeness for supreme, perfect enlightenment.

This distinction of “expiating” sins as opposed to the vague “release from a ban” is present in the other English translations of Kumārajīva’s Chinese. The Modern Risshō Kōsei-kai translation has “When their recompense was complete…”, and Burton Watson has “After they finished paying for their offenses…”.

More important, however, is a switch in the focus of this expiation in the gāthās.

In telling the story of how Never-Despising Bodhisattva earned his name in the gāthās, Murano has:

Never-Despising Bodhisattva
Went to them,
And said,
“I do not despise you
Because you will practice the Way
And become Buddhas.”

When they heard this,
They spoke ill of him and abused him.
But Never-Despising Bodhisattva
Endured all this.

Thus he expiated his sin.
When he was about to pass away,
He heard this sūtra,
And had his six sense-organs purified.

This is absent entirely from Kern:

3. Other monks and nuns who did not believe but in what they saw, he would approach (and say): I never am to contemn you, for you observe the course leading to supreme enlightenment.

4. It was his wont always to utter those words, which brought him but abuse and taunts from their part. At the time when his death was impending he heard this Sūtra.

This “expiation” of Never-Despising’s sins is consistent among the translations of Kumārajīva.

The BDK English Tripiṭaka translation has:

As he neared the time of his death,
When he had expiated his past errors,
He was able to hear this sutra,
And his six sense faculties became pure.

Gene Reeves offers:

When he had been cleansed of his sins
And his life was coming to an end,
He heard this sutra
And his six faculties were purified.

Interestingly, Murano explicitly rejects this interpretation of the gāthās in a footnote following the line “Thus he expiated his sin.”

The expiation of sin is referred to in connection with those who abused the Bodhisattva, not with the Bodhisattva, on p. 294.

One assumes Murano blames Kumārajīva for this misinterpretation. Nichiren disagreed. See Expiating His Past Errors

Next: Differing Views of Supernatural Scenes

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

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In Chapter 19, The Merits of the Teacher of the Dharma, we are told that those “who keep, read, recite, expound or copy this Sūtra of the Lotus Flower of the Wonderful Dharma, will be able to obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind.” That’s how Senchu Murano renders in English Kumārajīva’s Chinese text. H. Kern’s English translation of an 11th century Nepalese Sanskrit document is essentially identical, other than the fact that Kern numbers it Chapter 18, The Advantages of a Religious Preacher.

To show how close the two are, I put the gāthās for the eight hundred merits of the nose side by side. Here’s a PDF showing the results.

Below are the handful of verses where I felt the meaning diverged enough to note.

Murano	Kern
Anyone who keeps This Sūtra of the Lotus Flower of the Wonderful Dharma Will be able to know by smell Whether the gods are walking, sitting, playing or performing wonders.	28. The wise man who keeps this exalted Sūtra recognizes, by the power of a good-smelling organ, a woman standing, sitting, or lying; he discovers wanton sport and magic power.
He will be able to know by smell Whether an unborn child is a boy or a girl, Or a child of ambiguous sex, Or the embryo of a nonhuman being.	34. He infers from the odor, whether the child that women, languid from pregnancy, bear in the womb be a boy or a girl.
He will be able to know by smell Whether a woman is an expectant mother, Or whether she will give an easy birth To a happy child or not.	35. He can discern if a woman is big with a dead child; he discerns if she is subject to throes, and, further, if a woman, the pains being removed, shall be delivered of a healthy boy.
He will be able to know by smell What a man or a woman is thinking of, Or whether he or she is greedy, ignorant or angry, Or whether he or she is doing good.	36. He guesses the various designs of men, he smells (so to say) an air of design; he finds out the odor of passionate, wicked, hypocritical, or quiet persons.
He will be able to know by smell Whether a heavenly palace Adorned with jeweled flowers Is superior, mean or inferior.	40. By the power of his organ of smell he, without leaving his stand on earth, perceives how and whose are the aerial cars, of lofty, low, and middling size, and other brilliant forms shooting (through the firmament).

Murano’s addition of “Or a child of ambiguous sex, Or the embryo of a nonhuman being” compared to Kern’s verse 34 prompted a check of  the other English translations of Kumārajīva’s Chinese Lotus Sutra. All agree.

The BDK English Tripiṭaka translation offers:

They can smell and discriminate exactly
The scent of a pregnant woman
And determine whether the embryo
Will be male or female,
Without sex organs, or nonhuman.

The 1975 Rissho Kōsei-kai translation offers:

If there be a woman with child,
Who discerns not yet its sex,
Male, female, organless, or inhuman,
He, by smell, can discern it.

Leon Hurvitz, who used both Kumārajīva’s Chinese translation and a Sanskrit compilation of the Lotus Sutra, offers:

If there are pregnant women,
And it is not yet known whether theirs will be boy or girl,
Or defective or monstrous,
By smelling their scents he can know in each case.

This chapter exemplifies the uniformity of the Lotus Sutra message despite inconsequential differences.

Next: Expiating Sins

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

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As I move through the Lotus Sutra, comparing Senchu Murano’s English translation of Kumārajīva’s Chinese Lotus Sutra with H. Kern’s English translation of an 11th century Nepalese Sanskrit document, I am coming to enjoy the places where Murano attempted to bring clarity to the sutra.

In many cases these are simple parenthetical insertions into the text. As an example, take the events of Chapter 17, The Variety of Merits, or as Kern has it, Chapter 16, Of Piety. After the Buddha declares the merits obtained by learning of the duration of the Tathāgata’s lifetime, mandārava-flowers and mahā-mandārava-flowers rain on the assembly.

Kern offers:

No sooner had the Lord given this exposition determining the duration and periods of the law, than there fell from the upper sky a great rain of Mandārava and great Mandārava flowers that covered and overwhelmed all the hundred thousand myriads of koṭis of Buddhas who were seated on their thrones at the foot of the jewel trees in hundred thousands of myriads of koṭis of worlds.

Murano’s version clarifies:

When the Buddha said that these Bodhisattva-mahāsattva had obtained the great benefits of the Dharma, [the gods] in heaven rained mandārava-flowers and mahā-mandārava-flowers on the many hundreds of thousands of billions of Buddhas sitting on the lion-like seats under the jeweled trees.

None of the other translators of Kumārajīva Chinese Lotus Sutra felt a need to clarify who was raining these flowers on the congregation. They don’t even specify that they are falling from heaven. The flowers just fell from the sky.

Later in the same paragraph Murano has “[The gods]” raining thousands of heavenly garments. No one else feels a need to say who is dropping this stuff, although all agree that “heavenly garments” are falling.

Kern has “Double pieces of fine heavenly cloth fell down by hundreds and thousands from the upper sky.”

On the other side of this discussion is an example of a little censorship for modern modesty sake. The questionable content appears in Kern’s Chapter 17, Indication of the Meritoriousness of Joyful Acceptance where we are told of the benefits to be received when one invites another to hear the Lotus Sutra.

And, Agita, if someone, a young man of good family or a young lady, says to another person: Come, friend, and hear the Dharmaparyāya of the Lotus of the True Law, and if that other person owing to that exhortation is persuaded to listen, were it but a single moment, then the former will by virtue of that root of goodness, consisting in that exhortation, obtain the advantage of a connection with Bodhisattvas who have acquired Dhārāṇi. He will become the reverse of dull, will get keen faculties, and have wisdom; in the course of a hundred thousand existences he will never have a fetid mouth, nor an offensive one; he will have no diseases of the tongue, nor of the mouth; he will have no black teeth, no unequal, no yellow, no ill ranged, no broken teeth, no teeth fallen out; his lips will not be pendulous, not turned inward, not gaping, not mutilated, not loathsome; his nose will not be flat, nor wry; his face will not be long, nor wry, nor unpleasant. On the contrary, Agita, his tongue, teeth, and lips will be delicate and well shaped; his nose long; his face perfectly round; the eyebrows well-shaped; the forehead well-formed. He will receive a very complete organ of manhood.

Murano renders the same section in Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, in this way:

“Ajita! Anyone who[, while he is staying outside the place of the expounding of the Dharma,] says to another person, ‘Let us go and hear the sūtra called the Lotus Flower of the Wonderful Dharma which is being expounded [in that place],’ and cause him to hear it even for a moment, in his next life by his merit , will be able to live with the Bodhisattvas who obtain dharanis. He will be clever and wise. He will not be dumb throughout thousands of millions of his future existences. His breath will not be foul. He will have no disease of the tongue or the mouth. His teeth will not be defiled, black, yellow, few, fallen out, uneven or crooked. His lips will not be pendulous, shrunk, chapped, cracked, broken, distorted, thick, large, yellow-black or loathsome. His nose will not be flat or awry. His face will not be black, long, distorted or displeasing. His lips, tongue and teeth will be well-shaped; his nose, long, high and straight. His face will be full; his eyebrows, thick and long; and his forehead, broad and even. In a word, he will have all the good features of a man.

The BDK English Tripiṭaka translation has:

They will thus have a perfect human countenance.

Burton Watson offers:

[H]e will be endowed with all the features proper to a human being.

Gene Reeves offers:

They will have all the features proper to a human being.

Risshō Kōsei-kai’s 1975 translation has:

His sign of manhood will be perfect.

While the Modern Risshō Kōsei-kai translation, ever concerned with gender equity, has:

They will possess all the most perfect physical features of a human being.

Leon Hurvitz, who used both Kumārajīva’s Chinese translation and a Sanskrit compilation of the Lotus Sutra, stays the closest to Kern:

[H]is male member perfect.

Next: The Uniform Scent of the Lotus Sutra

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

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Interesting differences emerge when comparing H. Kern’s Chapter 16, Of Piety, and the English translations of Chapter 17, The Variety of Merits, from Kumārajīva’s Chinese Lotus Sutra.

Senchu Murano offers this:

“Ajita! The good men or women who hear of my longevity of which I told you, and understand it by firm faith, will be able to see that I am expounding the Dharma on Mt. Gṛdhrakūṭa, surrounded by great Bodhisattvas and Śrāvakas. They also will be able to see that the ground of this Sahā-World is made of lapis lazuli, that the ground is even, that the eight roads are marked off by ropes of Jambunada gold, that the jeweled trees are standing in lines, and that the magnificent buildings are made of treasures. They also will be able to see that the Bodhisattvas are living in those buildings. They will be able to see all this because, know this, they have already understood [my longevity] by firm faith.”

Kern, on the other hand, sets up this understanding as a test. Those who see all of this pass the test.

And, Agita, as a test whether that young man or young lady of good family who hears this exposition of the duration of the Tathāgata’s life most decidedly believes in it may be deemed the following. They will behold me teaching the law here on the Gṛdhrakūṭa, surrounded by a host of Bodhisattvas, attended by a host of Bodhisattvas, in the center of the congregation of disciples. They will behold here my Buddha-field in the Sahā-world, consisting of lapis lazuli and forming a level plain; forming a checkered board of eight compartments with gold threads; set off with jewel trees. They will behold the towers that the Bodhisattvas use as their abodes. By this test, Agita, one may know if a young man or young lady of good family has a most decided belief.

Immediately following this Murano has:

Furthermore, the good men or women who do not speak ill of this sūtra but rejoice at hearing it after my extinction, should be considered, know this, to have already understood my longevity by firm faith. It is needless to say this of those who [not only rejoice at hearing this sūtra but also] read, recite and keep it. They also should be considered to be carrying me on their heads.

Kern has a comparable sentence:

Moreover, Agita, I declare that a young man of good family who, after the complete extinction of the Tathāgata, shall not reject, but joyfully accept this Dharmaparyāya when hearing it, that such a young man of good family also is earnest in his belief; far more one who keeps it in memory or reads it.

But then he adds this detail:

He who after collecting this Dharmaparyāya into a volume carries it on his shoulder carries the Tathāgata on his shoulder.

All of the other English translations of Kumārajīva’s Chinese Lotus Sutra agree with Murano and lack Kern’s details. (See the earlier post, Shouldering the Buddha.)

Finally, Kern’s penchant for superfluous detail clouds his story. In this example, Murano’s translation from Kumārajīva contains more words than Kern but is more concise.

Murano offers:

Ajita! They need not build a stupa or a monastery in my honor, or make the four kinds of offerings’ to the Saṃgha because those who keep, read and recite this sūtra should be considered to have already built a stupa or a monastery or made offerings to the Saṃgha. They should be considered to have already erected a stupa of the seven treasures tall enough to reach the Heaven of Brahman, the upper part of the stupa being the smaller. They should be considered to have already equipped the stupa with streamers, canopies and jeweled bells, and enshrined my śarīras therein. They also should be considered to have already offered flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, drums, music, reed pipes, flutes, harps, various kinds of dances, and songs of praise sung with wonderful voices [to the stupa ] continuously for many thousands of billions of kalpas.

Kern offers:

Such a young man or young lady of good family, Agita, need make no Stūpas for me, nor monasteries; need not give to the congregation of monks medicaments for the worship of my relics Stūpas of seven precious substances reaching up to the Brahma-world in height, and with a circumference in proportion, with the umbrellas thereto belonging, with triumphal streamers, with tinkling bells and baskets; has shown manifold marks of respect to those Stūpas of relics with diverse celestial and earthly flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, banners, flags, triumphal streamers, by various sweet, pleasant, clear-sounding tymbals and drums, by the tune, noise, sounds of musical instruments and castanets, by songs, nautch and dancing of different kinds, of many, innumerable kinds; has done those acts of worship during many, innumerable thousands of koṭis of Æons.

Next: A Very Complete Organ of Manhood

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

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If there is anything notable in comparing H. Kern’s Chapter 15, Duration of the Life of the Tathāgata, and the English translations of Kumārajīva’s Chapter 16, The Duration of the Life of the Tathāgata, it is their similarity.

Still, I’m disappointed in Kern’s translation of the Parable of the Skillful Physician and His Sick Children when compared to Senchu Murano’s translation of Kumārajīva’s Chinese Lotus Sutra.

Murano offers this:

“The sons who had not lost their right minds saw that this good medicine had a good color and smell, took it at once, and were cured completely. But the sons who had already lost their right minds did not consent to take the medicine given to them, although they rejoiced at seeing their father come home and asked him to cure them, because they were so perverted that they did not believe that this medicine having a good color and smell had a good taste.

In the past, I’ve made a big deal about how this is an excellent definition of faith. In fact, this was the motivation behind my yearlong 800 Years of Faith Project. We can observe that something looks nice and, without taking the medicine, we can determine that it smells nice. But only with faith can we accept that the medicine will taste good before we actually take the medicine.

Kern’s translation completely negates this interpretation:

Those amongst the children of the physician that have right notions, after seeing the color of the remedy, after smelling the smell and tasting the flavor, quickly take it, and in consequence of it are soon totally delivered from their disease. But the sons who have perverted notions cheerfully greet their father and say: Hail, dear father, that thou art come back in safety and welfare; do heal us. So they speak, but they do not take the remedy offered, and that because, owing to the perverseness of their notions, that remedy does not please them, in color, smell, nor taste.

But it was when comparing the other English translations of Kumārajīva’s Chinese Lotus Sutra that I found my interpretation of the parable was a product of Murano’s intervention.

In the other English translations of Kumārajīva’s Chinese Lotus Sutra, those children who are deranged can’t believe that the medicine, having a fine color and smell, is good for them. Nothing is said about taste.

The Modern Risshō Kōsei-kai translation offers:

The others, who have lost their senses, are also delighted to see their fathers return and ask him to cure them. But they are unwilling to take the medicine he offers them. Why is this? The poison’s effect have reached deeper inside them and made them lose their senses. Therefore, although the medicine is fine in color and smell, they do not think it is good.

The BDK English Tripiṭaka translation offers:

The remaining children, those who are delirious, seeing their father coming to them, rejoice and ask him to seek a cure for their illness. Although he offers them the medicine, they will not take it. Why is this? The poison has so deeply penetrated them that they have become delirious. They do not think that the medicine with good color and aroma is good.

This is another demonstration of the value of Senchu Murano’s Insight and the clarity that insight brings.

Next: Piety and Merits

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

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In considering Chapter 11, Beholding the Stūpa of Treasures – or as H. Kern titles the chapter, Apparition of a Stūpa – I noticed an interesting difference among the nine easy and six difficult acts.

Murano has:

It is not difficult
To grasp the sky,
And wander about with it
From place to place.

It is difficult
To copy and keep this sūtra
Or cause others to copy it
After my extinction.

Kern, on the other hand, says:

22. To throw down the totality of ether-element after compressing it in one fist, and to leave it behind after having thrown it away, is not difficult.

23. But to copy a Sūtra like this in the period after my extinction, that is difficult.

At the time I thought it interesting to consider the “ether-element” and “the sky” in context of the five elements of physical existence:

1. Earth
2. Water
3. Fire
4. Wind
5. Void (Ether)

But the quibble over sky vs. ether was a rabbit hole I thought I would step around after my brief glance inside.

Then I got to Chapter 15, The Appearance of the Bodhisattvas from Underground, or as Kern has it, Chapter 14, Issuing of Bodhisattvas from the Gaps of the Earth.

Where were these great bodhisattvas before they sprung up through the earth and filled the skies?

Murano says at the start and later in gāthās:

They had lived in the sky below this Sahā-World.

But Kern says:

who had been staying in the element of ether underneath this great earth, close to this Sahā world.

Later in gāthās, Kern says:

40. They dwell in the domain of ether, in the lower portion of the field, those heroes who, unwearied, are striving day and night to attain superior knowledge.

Now it seemed I needed to explore that rabbit hole and the difference between ether and the sky.

Back in Chapter 11, the other English translations of Kumārajīva’s Chinese Lotus Sutra agreed with Murano on the difficult task. For example, the Modern Risshō Kōsei-kai translation offers:

If someone
Could grab hold of the sky
And, carrying it, travel about,
That would not be difficult.

Gene Reeves offered:

If someone
Took the sky in his hand
And wandered around with it,
That would not be difficult.

But even in that chapter there was a hint of dissent. Leon Hurvitz, who used both Kumārajīva’s Chinese translation and a Sanskrit compilation of the Lotus Sutra, offered:

If there should be a man
Who, holding open space in his hand,
Were to walk about with it,
Even that would not be difficult.

I was happy to leave that rabbit hole unexplored in Chapter 11, but Murano’s placement of the bodhisattvas in the “sky below this Sahā-World” was not supported by the other translators of Kumārajīva.

The 1975 Risshō Kōsei-kai translation has the bodhisattvas “dwelling in [infinite] space below this sahā-world.” A footnote for “[infinite] space” offered this:

Sanskrit ākāśa (space, ether) is often used as a synonym for śūnyatā (void).

Burton Watson has the bodhisattvas “dwelling in the world of empty space underneath the sahā world.”

None of the translators of Kumārajīva’s Chinese Lotus Sutra has the bodhisattvas dwelling in the sky.

In one of the side tunnels of this rabbit hole I found a nugget of information that offered one possible reason why Murano chose the word sky.

In Japanese, the five elements of physical existence are called godai.

Hisao Inagaki’s “A Dictionary of Japanese Buddhist Terms” (1989) explains godai in these terms:

Godai ‘The five great (elements)’; also godaishu ‘the five great seeds’; the five elements which constitute things in the world: (1) chidai, the earth element; (2) suidai , the water element; (3) kadai, the fire element; (4) fūdai, the wind element; and (5) kūdai, the space element.

The 1965 Japanese English Buddhist Dictionary (Daitō Shuppansha publisher) offers this definition of godai:

Godai pañca mahābhūtāni. The five elements. I. The five elements which are believed to be the components of all forms of matter: the earth-element (pṛthivī-dhātu), water-element (ap-dhātu), fire-element (tejo-dhātu), wind-element (vāyu-dhātu), and air-element (ākāśa-dhātu).

The Princeton Dictionary of Buddhism includes “sky” among the synonyms for ākāśa: “space” or “spatiality”; “sky,” and “ether.” In addition, there are several online resources that define “ākāśa-dhātu” as the element of “sky or space.” See here and here and here.  So Murano’s choice of “sky” rather than the empty space other translators used is defensible.

Personally, I’m disappointed that the home of these bodhisattvas is a void beneath this world. I enjoyed the idea that these bodhisattvas were in the sky. I’ve never been to Australia, but I imagined these great bodhisattvas in the sky would be quite a spectacle.

Next: The Color, Smell and Taste of the Dharma

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

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Beyond the question of whether the chapter seeks to help ordinary bodhisattvas, there are only minor differences between H. Kern’s Peaceful Life chapter and the English translations of Kumārajīva’s Peaceful Practices chapter.

For example, at the conclusion of the first section of gāthās, Kern has:

24. Let the sage first, for some time, coerce his thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight, and then, after rising (from his pious meditation), preach with unquailing mind.

25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation.

Senchu Murano’s translation of Kumārajīva’s Chinese has similar language:

A Bodhisattva will be peaceful,
And free from timidity
If he stays in a quiet room
For some time,
Recollects the Dharma correctly,
Understands the Dharma
According to the meanings of it,
And then emerges
From his dhyāna-concentration,
And leads kings, princes,
Common people and brahmanas
By expounding this sūtra to them.

But Murano concludes this section of gāthās with:

Mañjuśrī, all this is the first set of things
That the Bodhisattva should do
Before he expounds the Sūtra
Of the Lotus Flower of the Wonderful Dharma
In the world after [my extinction].

All of the English translations of Kumārajīva’s Chinese offer this summary graph at the conclusion of these gāthās. For example, Gene Reeves offers:

Mañjuśrī, this is called the first teaching
In which bodhisattvas should dwell at peace,
Enabling the, in future generations,
To teach the Dharma Flower Sutra.

In the prose section immediately following these gāthās, Kern has:

Further, Mañjuśrī, the Bodhisattva Mahāsattva who, after the complete extinction of the Tathāgata at the end of time, the last period, the last five hundred years, when the true law is in a state of decay, is going to propound this Dharmaparyāya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal.

All of the English translations of Kumārajīva’s Chinese skip this point of “whether he knows it by heart or has it in a book.” In Murano’s translation, we get:

“Second, Mañjuśrī! A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the age of the decline of the teachings after my extinction should perform the following peaceful practices. When he expounds or reads this sūtra, he should not point out the faults of other persons or sūtras.

In comparing the translations, Kern’s translation often has additional details.

Here’s how Murano’s translation of Kumārajīva’s Chinese begins the second section of gāthās:

The Bodhisattva should wish
To make all living beings peaceful,
And then expound the Dharma to them.
He should make a seat in a pure place,
Apply ointment to his skin,
Wash dirt and dust off himself,
Wear a new and undefiled robe,
Clean himself within and without,
Sit on the seat of the Dharma peacefully,
And then expound the Dharma in answer to questions.

Kern renders this same scene with much more detail:

26. The wise man is always at ease, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot.

27. He puts on a clean, nice, red robe, dyed with good colors, and a black woolen garment and a long undergarment;

28. Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts and sits down.

29. When he is thus seated on the preacher’s pulpit and all who have gathered round him are attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns,

Again, as pointed out repeatedly in this comparison of Kern’s translation of an 11th century Sanskrit document and Kumārajīva’s fifth century Chinese version of the Lotus Sutra, the details may be different but the message remains the same.

Next: Ether and the Sky

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

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In the many, many times I’ve read Chapter 14, Peaceful Practices, I’ve begun with the understanding that Mañjuśrī Bodhisattva wants to know how “ordinary” bodhisattvas should accomplish their propagation in the evil world described in the previous chapter. This has made the chapter a message to me, such a very ordinary bodhisattva.

Now I learn that this focus on “ordinary” bodhisattvas is an invention of Senchu Murano.

Murano opens the chapter with:

Thereupon Mañjuśrī Bodhisattva-mahāsattva, the Son of the King of the Dharma, said to the Buddha:

“World-Honored One! These Bodhisattvas are extraordinarily rare. They made a great vow to protect, keep, read, recite and expound this Sūtra of the Lotus Flower of the Wonderful Dharma in the evil world after your extinction because they are following you respectfully. World-Honored One! How should an [ordinary] Bodhisattva-mahāsattvas expound this sūtra in the evil world after [your extinction]?”

Murano uses square brackets to mark text that doesn’t appear in Kumārajīva’s Chinese Lotus Sutra. In other places these parenthetical insertions add clarity without changing the meaning. Not here. This insertion of “[ordinary]” appears in the first edition of Murano’s translation of the Lotus Sutra, so it’s not something introduced by later editors.

It was only when comparing H. Kern’s English translation of a 11th century Sanskrit Lotus Sutra that I realized what Murano had done.

Kern opens the chapter with:

Mañjuśrī, the prince royal, said to the Lord: It is difficult, Lord, most difficult, what these Bodhisattvas Mahāsattvas will attempt out of reverence for the Lord. How are these Bodhisattvas Mahāsattvas to promulgate this Dharmaparyāya at the end of time, at the last period?

When I checked against the other English translations of Kumārajīva’s Chinese Lotus Sutra I discovered they agreed with Kern’s Sanskrit document. We’re talking about the great Bodhisattvas who have vowed to spare nothing in promulgating this sutra in the evil age, not a subset of ordinary bodhisattvas.

The BDK Tripiṭaka translation of the Lotus Sutra begins Chapter 14:

Thereupon the Prince of the Dharma, Bodhisattva Mahāsattva Mañjuśrī addressed the Buddha, saying: “O Bhagavat! These bodhisattvas are very rare. In respectful obedience to the Buddha they have made this great vow: ‘In the troubled world to come, we will preserve, recite, and teach this Lotus Sutra!’

“O Bhagavat! How can these bodhisattva mahāsattvas teach this sutra in the troubled world to come?“

Rissho Kosei-Kai’s 1975 translation begins chapter 14:

At that time the Bodhisattva-Mahāsattva Mañjuśrī, the Law-king’s son, spoke to the Buddha, saying: “World-honored One! Rare indeed are such bodhisattvas as these! Reverently according with the Buddha, they have made great vows that in the evil age to come they will protect, keep, read, recite, and preach this Law-Flower Sutra. World-honored One! How are these bodhisattva-mahāsattvas to be able to preach this sutra in the evil age to come?“

Only Leon Hurvitz’s translation, which incorporates both Kumārajīva’s Chinese and a 19th century compilation Sanskrit document, offers of hint of why Murano might have felt compelled to insert “[ordinary].”

Hurvitz begins Chapter 14:

At that time, Mañjuśrī the dharma prince, the bodhisattva-mahāsattva, addressed the Buddha, saying, “O World-Honored One! Very rarely do there exist such bodhisattvas as these, who out of respectful obedience to the Buddha utter a great vow to keep and hold, to read and recite this Scripture of the Dharma Blossom in the latter evil age! O World-Honored One! How can a bodhisattva-mahāsattva preach this scripture in the latter evil age?“

This is not unlike what I discovered when considering the name of the sutra Śākyamuni taught before the Lotus Sutra. If one assumes Hurvitz’s translation is the gold standard and that there is some ambiguity about which bodhisattvas we’re inquiring about, then one can appreciate why “How can a bodhisattva-mahāsattva preach this scripture in the latter evil age?” could become “How should an [ordinary] Bodhisattva-mahāsattvas expound this sūtra in the evil world after [your extinction]?”

Next: The Message Beyond the Details

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

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Chapter 13 in the Kumārajīva translation and Chapter 12 in H. Kern’s translation follow the story of Devadatta and the Dragon King’s Daughter. If you assume the chapter title foreshadows the content, then there is a distinction difference in focus between Kumarajiva and the 11th century Sanskrit document Kern translated.

Among the English translators of Kumarajiva, we have titles of:

• “Encouragement for Keeping This Sūtra,” Senchu Murano.
• “Encouragement to Uphold the Sutra,” Gene Reeves.
• “Encouraging Devotion,” Soka Gakkai, (Burton Watson).
• “Exhortation to Hold Firm,” Rissho Kosei-Kai, 1975.
• “Encouragement to Hold Firm,” Rissho Kosei-Kai, 2019.

Kern has simply “Exertion” and Leon Hurvitz, who incorporates both Kumārajīva and a 19th century compilation Sanskrit document, offers “Fortitude.”

The contents of Kumārajīva’s chapter and the Sanskrit document Kern translated clearly offer the same lesson, but Kumārajīva focuses on encouraging future devotees while Kern simply stresses that it will take work to propagate the Lotus Sutra in a world full of “malign beings, having few roots of goodness, conceited, fond of gain and honor, rooted in unholiness, difficult to tame, deprived of good will, and full of unwillingness.”

There is, however, a notable difference between how Kumārajīva handles the concerns of Maha-Prajapati Bhikṣunī, the Buddha’s stepmother.

Murano sets the stage in this way:

There were Maha-Prajapati Bhikṣunī, the sister of the mother of the Buddha, and six thousand bhikṣunīs, some of whom had something more to learn while others had nothing more to learn. They rose from their seats, joined their hands together with all their hearts, and looked up at the honorable face with unblenching eyes.

Thereupon the World-Honored One said to Gautamī:

“Why do you look at me so anxiously? You do not think that I assured you of your future attainment of Anuttara-samyak-saṃbodhi because I did not mention you by name, do you? Gautamī! I have already said that I assured all the Śrāvakas of their future attainment [of Anuttara-samyak-saṃbodhi].

Kern, however, offers:

Then the noble matron Gautamī, the sister of the Lord’s mother, along with six hundred nuns, some of them being under training, some being not, rose from her seat, raised the joined hands towards the Lord and remained gazing up to him. Then the Lord addressed the noble matron Gautamī: Why dost thou stand so dejected, gazing up to the Tathāgata? (She replied): I have not been mentioned by the Tathāgata, nor have I received from him a prediction of my destiny to supreme, perfect enlightenment. (He said): But, Gautamī, thou hast received a prediction with the prediction regarding the whole assembly.

Perhaps not a big deal that Kern has Maha-Prajapati voice her concerns – “I have not been mentioned by the Tathāgata, nor have I received from him a prediction of my destiny to supreme, perfect enlightenment” – but notable.

Another minor difference is the number of nuns accompanying Maha-Prajapati. Kumarajiva has 6,000 and Kern only 600. Hurvitz sticks with the 6,000.

Personally, the biggest difference between the translations involves the the Bodhisattvas. I’ve always been moved by Murano’s story.

Thereupon the World-Honored One looked at the eighty billion nayuta Bodhisattva-mahāsattvas. These Bodhisattvas had already reached the stage of avaivartika, turned the irrevocable wheel of the Dharma, and obtained dhārāṇis. They rose from their seats, came to the Buddha, joined their hands together [towards him] with all their hearts, and thought, “If the World-Honored One commands us to keep and expound this sūtra, we will expound the Dharma just as the Buddha teaches.”

They also thought, “The Buddha keeps silence.’ He does not command us. What shall we do?”

The image of the Buddha inviting the Bodhisattvas but sitting silent is not present in Kern’s translation.

Thereafter the Lord looked towards the eighty hundred thousand Bodhisattvas who were gifted with magical spells and capable of moving forward the wheel that never rolls back. No sooner were those Bodhisattvas regarded by the Lord than they rose from their seats, raised their joined hands towards the Lord and reflected thus: The Lord invites us to make known the Dharmaparyāya. Agitated by that thought they asked one another: What shall we do, young men of good family, in order that this Dharmaparyāya may in future be made known as the Lord invites us to do?

All of the English translations of Kumārajīva note the silence of the Buddha. Even Hurvitz mentions it. Given the chapter’s focus on “Encouragement,” this silence is important. The loss of that dimension from Kern’s translation diminishes the significance of the Bodhisattvas’ vow.

Next: The Plight of an Ordinary Bodhisattva