The lotus of the wonderful law : $b or, The lotus gospel...

In Kumarajiva’s version, as in Dharmaraksha’s previous translation, there are twenty-eight chapters. In the Sanskrit version and in Jñanagupta’s Chinese translation there are twenty-seven. The difference is brought about in Chapter XI of the Sanskrit, which is given in two parts by the two first-named translators, making Chapters XI and XII.

From the first to the twenty-first chapters of Kumarajiva’s version almost everything is said first in prose then in verse. The same remark applies to the corresponding chapters in the Sanskrit. The remaining chapters in both are without the verse repetition, with the noticeable exception of the twenty-fifth chapter on Avalokiteśvara, i.e. Kwan-yin or Kwannon which, both in the Chinese and the Sanskrit versions, has prose and verse.

Each section, prose and verse, would, if separated, make a fairly complete whole. Whether the verse section, the gathas, preceded the prose is a question that Sanskrit scholars have not yet decided. Linguistic differences suggest that the drama was first composed in verse, and that the prose section was introduced later. The question can only be decided by those competent to judge. At present we must accept the version as it stands, The verse part in general follows the tenor of the prose discourse, but the differences are many. All the prose sections in Chinese are done into short sentences of similar length, which can be read rhythmically. All the verse parts differ in form from the Sanskrit, being in lines of sometimes four, sometimes five monosyllabic words to the line. In the translation here offered no attempt has been made to recast the order of the prose sentences or the verse lines; for with rare exceptions it has proved possible to translate them phrase by phrase, or line by line, thus providing the reader with a translation conveying the structure of the original in its presentation of ideas. No language not monosyllabic could possibly portray the form.

From the first chapter we find The Lotus Sutra to be unique in the world of religious literature. A magnificent apocalyptic, it presents a spiritual drama of the highest order, with the universe as its stage, eternity as its period, and Buddhas, gods, men, devils, as the dramatis personae. From the most distant worlds and from past aeons, the eternal Buddhas throng the stage to hear the mighty Buddha proclaim his ancient and eternal Truth. Bodhisattvas flock to his feet; gods from the heavens, men from all quarters of the earth, the tortured from the deepest hells, the demons themselves crowd to hear the tones of the Glorious One.

Though the divine Speaker is the Buddha, even the earthly Śakyamuni Buddha, no longer is he the human Buddha, but the Eternal One. On earth he had assumed the human form with all its limitations. Now he reveals himself, sub specie aeternitatis, as the Eternal, Omniscient, Omnipotent, Omnipresent Buddha, creator-destroyer, recreator of all worlds, every world a Lotus rising from the waters to flower, shed its fragrance and die, only that fresh flowers may eternally spring.

The scene opens with the Buddha seated on Mount Gridhrakuta, or the Vulture Peak, in Nepal. Here the mount on which he had taught is spiritualized. Around him are gathered his 12,000 purified disciples, thousands more who had not yet completed their course, 80,000 bodhisattvas, 60,000 devas or gods, Brahma and his following of 12,000, dragon-kings with their hundreds of thousands, and demon kings with hundreds of thousands of followers. There, to all these orders of living beings, the Buddha displays the meaning of the Infinite, while from heaven there rain down countless showers of superb flowers filling the air with their fragrance, and all the universe is shaken.

From the centre of his forehead the Buddha sends forth a ray of light which lights up 18,000 worlds to the east, upwards to their highest heavens, downwards to their lowest hells. In like manner he shines upon and reveals the worlds in the other quarters, with all their living beings. In every world is revealed a Buddha teaching vast congregations of disciples.

In the second act, Chapter II, the Buddha is presented coming forth from a trance-like meditation to explain why he had heretofore confined his teaching to the narrower way of works, while now he makes the greater revelation of faith. As a wise master he had been compelled to follow the tactical method of expediency, because his disciples could not receive the higher wisdom, the more brilliant light, except by previous preparation. Only a Buddha, an Enlightened One, can fathom the meaning of All Existence, and his disciples, in their lower stage of wisdom, would never have been able to believe it possible that they also were called to Buddhahood, to the fullest enlightenment of the Buddha himself. Hence he had to lead them on by measured steps. Even now his All-truth is so vast that he fears to express it lest “all the worlds of gods, men, and demons be startled and perplexed and the doubting amongst his disciples fall into the great pit”. So portentous is the air, and so filled with doubt and foreboding are the hearts of his hearers, that multitudes withdraw, unable to bear the announcement which is to shatter all their past hardly-acquired merits. Here we trace an indication of the breach between the Hinayanists who withdraw and the Mahayanists who remain. At last only the host of faithful bodhisattvas remain, and to them he declares that none but they have power to apprehend his mystery. He proceeds to tell them that though he has seemed to preach other vehicles or modes of salvation, essentially there is but One Vehicle.

The other yana have been but temporary expedients. There is but the One Vehicle, that in which the Buddha himself abides, and with which he will save all creatures, bringing them to the true Nirvana, which is not extinction of existence but extinction of all ills and all ignorance. All who pay homage to the Buddha, if with but a simple flower, are thereby admitted to the fellowship of countless Buddhas. Not one will fail to become Buddha, for all Buddhas have vowed to save all beings to perfect enlightenment, that is to perfect Buddhahood.

In the third chapter comes the joyous response of Śariputra, full of ecstasy at the assurance that he is now “really a son of Buddha, born from the mouth of Buddha”, freed from all his errors and doubts and already possessed of the real Nirvana, the extinction of all ills, filled with a sublime peace. The Buddha responds telling him that in his later development he will be called Flower-Light Buddha, that he will reign over a world called Undefiled, and that wherever the feet of his disciples tread jewel-flowers will spring. Soon follows the Parable of the Burning House which is given in this volume. Śariputra, wishing to share his joy with his 1,200 brethren, asks what is to be their lot.

The answer is withheld for a time, or perhaps expressed in the form of parables; for instance, in Chapter IV occurs the Parable of the Prodigal Son, or the Seeking Father, the Buddha being the Father who seeks his wandering son and at last finds him and endows him with all his wealth. Again, in Chapter V, is the Parable of the Trees and Herbs, on which the Buddha, like a great cloud, pours his rain without discrimination or stint; fertilizing each according to its need and receptivity. After this interlude he proceeds to predict in Chapter VI the future of his disciples; for instance, he foretells that Maha-Kaśyapa will be the Buddha Radiance, his Buddha-world being known as Radiant Virtue and his Buddha-period named Great Magnificence; that Subhuti will be the Buddha Name-Form in a Realm of Jewels, in a Buddha-period Jewel-kalpa; another’s Buddha-name will be Golden-Light, and another’s Fragrance of Sandalwood. Then comes a further artistic interlude in the Parable of the Magic City on the weary way to the Land of Jewels, which forms the title and one of the subjects of Chapter VII. This parable follows on the marvellous story of a Buddha who, in his human existence, had sixteen sons, all of whom became Buddhas and preached in their generation the wonderful Lotus doctrine. In Chapter VIII the Buddha returns to the prediction of the future of his disciples, when five hundred of them learn their fate, as do others. The prediction is continued in Chapter IX when it is extended to other multitudes. There are parallels with the Revelation of St.

Chapter X is called The Preacher and contains an address to the Lord of Healing, or King of Medicine, in which the exceeding value of the Lotus Sutra is declared. So valuable indeed is it that if any one hear a single verse, or a single word of it, and by a single thought delight in it, their perfect enlightenment is assured. Any one who recites one verse only of the Sutra, or offers incense to it, or merely bows before it, foretells thereby his early escape from the realm of men and his translation to buddhahood. On the other hand, though all other blasphemy, even of the Buddha, may be considered light, he who blasphemes the Sutra with a single word, or abuses one reciting it, is guilty of what the Christian would term the sin against the Holy Ghost. On the contrary, he who recites the Sutra is thereby clad in the Buddha’s mantle and adorns himself with the Buddha’s adornment; such a one is worthy of the highest reverence and of the richest gifts; for the Lotus is the secret and mystic doctrine of the Buddha.

It is in Chapter XI that the drama reaches the supreme moment of its presentation. A great stupa or shrine, superbly decorated, appears in the sky, whose light and fragrance and music fill the whole earth. Gods and spirits rain flowers and perfumes upon it. From its midst comes a great voice: World-honoured Śakyamuni! Thou art able to preach to the great assembly the Wonderful Law-flower Sutra of universal and mighty Wisdom, which none but bodhisattvas can learn, and which the Buddhas keep under their own guardianship. What thou proclaimest is the Truth.

The vast multitude of disciples pray eagerly that the Occupant of this heavenly shrine may be revealed to them. They are told that he who is within is The Ancient Buddha, or as we might perhaps say, The Ancient of Days, whose name means Many Precious things, or Abundant Treasures. Infinite ages ago he had vowed that whenever in any world the Lotus was first proclaimed, there would he be in the midst. Only, if he were to reveal himself, it must be in the presence of the countless host of Buddhas who were the offspring of the Buddha he came to hear. Thereupon Śakyamuni sends forth from between his eyebrows the sacred ray of light, which illuminates all his Buddha-worlds first to the east, then to the south, west, and north, the zenith and nadir. In each direction all the Buddhas and bodhisattvas are revealed preaching to their countless hosts of disciples with ravishing voices, under jewelled canopies. The ray of light is recognized at once as the summons to attend upon the shrine of the Ancient Buddha, and hear that marvel of marvels the preaching of The Lotus. With all their vast trains they come joyfully from east and west, from north and south, from zenith and nadir, each taking up his station in the sky, seated on his lion-throne under his allotted jewel-tree. A gorgeous picture of a Celestial Durbar is thus displayed. Filled is the sky with a countless celestial host, when Śakyamuni Buddha approaches the shrine and with a sound as of thunder withdraws its bolt.

The doors swing open to reveal on a lion throne the undissipated body of the Ancient Buddha, living and seated in deepest meditation. Lifting up his voice he announces that he has come, according to his age-long vow, to hear The Lotus proclaimed by Śakyamuni. To this end he beckons him to enter the shrine and share his lion-throne. Such is the Revelation of the Ancient Buddha, not as dead but as living.

Beholding all this marvel while still on the earth, the disciples of Śakyamuni now implore that they too no longer be tied to earth, but be received up to join the celestial host. Thereupon Śakyamuni, by his transcendent power, raises the whole company of his disciples into the sky and with a great voice cries: “Who is able to proclaim the Wonderful Law-Flower Sutra in this Saha-world? Now indeed is the time. The Tathagata (Buddha) must himself speedily enter Nirvana, but wills to bequeath this wonderful Sutra so that it may ever live in the world.” Therefore he calls on all present to take the great Mahayana vow.