[I]n most sutras, the Introductory and Propagation parts are short and sweet, serving merely structural functions to complete the whole. In contrast, the Lotus Sutra contains a detailed introduction in addition to a general preface. This detailed introduction, unique to the Lotus Sutra, presents teachings that foreshadow what will be expounded in the following chapters. Secondly, the Lotus Sutra is structured as if the conclusion incorporates the main part. For example, after Chapter Ten, “The Teacher of the Dharma,” most chapters in the second division deal with the matter of keeping and propagating the Sutra in future worlds, which is, in fact, the major characteristic of a conclusion.
Introduction to the Lotus SutraCategory Archives: d1b
Thus Have I Heard
“Thus have I heard,” literally means, “I have heard the Buddha’s teachings in this way.” But it also implies that others might have interpreted them in some other way. Sakyamuni employed an expedient method of preaching so that he could be understood by the individual listener in his or her particular situation. For this reason, the interpretations of his teachings varied among the believers. Thus a large number of sutras were created over the years, and they did not always agree in their details. The meaning of the Lotus Sutra, however, cannot be interpreted differently, because, unlike the others, it is not a mere expedient for some listeners only, but the final teaching for everyone. Therefore, this sutra expects us to read the opening words as, “I have heard THIS,” emphasizing that everyone surely hears and understands it the same way.
Introduction to the Lotus SutraUniversal Meaning
Most modern Buddhist scholars believe that the Lotus Sutra was compiled about 500 years after Sakyamuni’s death – that is, during the first century of our era. (It was not composed all at once. Some parts are considered older than others.) In the light of this historical assessment, we can deduce that the Lotus Sutra constituted an effort to unify the diverse Buddhist schools of thought and practice which had already developed. No matter when the sutra was actually written, however, its doctrine should be understood as conveying universal meaning – the truth which transcends any limits of time or place. The Lotus Sutra embodies thought meant to unify all the Buddhist sects, old and new, regardless of their origin.
Introduction to the Lotus SutraKumarajiva’s Lucid Translation
The best known version of the Lotus Sutra is the Chinese translation made in Changan, then the capital of China, by Kumarajiva in 406. More than fifteen centuries have passed since then. After Kumarajiva’s lucid translation had appeared the Lotus Sutra was studied and analyzed by such scholars as Tao-sheng (d. 434), Fa-yun (467-529), and Chi-tsang (549-623). However, it was Great Master Chih-i (538-597) who integrated their studies and established the basic theory of the Lotus Sutra
The theory of Chih-i was introduced into Japan by Saicho (767-822; his posthumous name was Dengyo Daishi), and his students and spiritual heirs continued to study the Sutra. Ever since its introduction into Japan, the Lotus Sutra has attracted not only academic enthusiasts but also a broad popular following. These centuries of academic studies as well as popular faith in the Sutra were eventually synthesized by Nichiren (1222-1282).
Introduction to the Lotus SutraIn the Buddha’s light
In the Buddha’s light, the congregation could see that some wise people had given up earthly desires, aware that all forms of existence are as insubstantial as the sky. Others made offerings to the relics of the Buddhas or built monuments (stupas) for them. For those in the congregation who could not make out all the details, the Bodhisattva Maitreya, who is to be our next Buddha, recounted everything he saw. The congregation was amazed at these things and thought there must be some explanation for them. Even Maitreya did not know the answer, so he put the question to Manjusri, who was considered the wisest of all the Buddha’s disciples, wiser, it was said, than any three men.
Introduction to the Lotus SutraMaitreya and Manjusri
The reader should bear in mind that at this point Sakyamuni’s preaching has not yet begun. In fact, the speakers here are not Sakyamuni but Maitreya and Manjusri, with the former asking the questions and the latter answering them. Sakyamuni takes no part at all in the conversation. His teachings will begin in the next chapter, “Expedients.” The two major elements of this chapter are: (1) Maitreya Bodhisattva’s description of the scene of various living beings illuminated by the ray of light emitted from the white curl between the Buddha’s eyebrows (in the present), and (2) Manjusri’s narrative on Wonderful-Light Bodhisattva (in the past).
Introduction to the Lotus SutraA Teaching Applicable Throughout the Cosmos
First of all, the narrative tells us that the Buddha’s light illuminated the east. Is there any special meaning to the east? One interpretation is that illuminating the east actually illuminating all directions, because the east represents them all. Another idea comes from Sanskrit. As the word purva (“east” in Sanskrit) also means “past” or “origin,” illuminating the east could be interpreted as “illuminating the origin of humanity.” At any rate, the chapter depicts in detail all kinds of spiritual seekers who are illuminated by the ray of light. This symbolizes the universality of the Lotus Sutra, a teaching that is applicable throughout the cosmos.
Introduction to the Lotus Sutra