This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.
In Chapter 5, H. Kern opens the Simile of the Herbs with this:
It is a case, Kāśyapa, similar to that of a great cloud big with rain, coming up in this wide universe over all grasses, shrubs, herbs, trees of various species and kind, families of plants of different names growing on earth, on hills, or in mountain caves, a cloud covering the wide universe to pour down its rain everywhere and at the same time.
A great cloud big with rain covering everything just isn’t going to dampen a mountain cave. What is imagined here? Why set up such an unlikely situation?
But then, in Kern’s telling, the plants aren’t passively watered.
Then, Kāśyapa, the grasses, shrubs, herbs, and wild trees in this universe, such as have young and tender stalks, twigs, leaves, and foliage, and such as have middle-sized stalks, twigs, leaves, and foliage, and such as have the same fully developed, all those grasses, shrubs, herbs, and wild trees, smaller and greater (other) trees will each, according to its faculty and power, suck the humid element from the water emitted by that great cloud, and by that water which, all of one essence, has been abundantly poured down by the cloud, they will each, according to its germ, acquire a regular development, growth, shooting up, and bigness; and so they will produce blossoms and fruits, and will receive, each severally, their names.
Perhaps the humid element from the rain can be sucked into the mountain caves to nourish the plants there. Who knows?
There is a certain clarity in Kumārajīva’s Chinese translation that is lacking in the Nepalese Sanskrit document translated by Kern. Consider this from Murano:
“Kāśyapa, know this! I, the Tathāgata, am like the cloud. I appeared in this world just as the large cloud rose. I expounded the Dharma to gods, men and asuras of the world with a loud voice just as the large cloud covered all the one thousand million Sumeru-worlds. I said to the great multitude, ‘I am the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. I will cause all living beings to cross [the ocean of birth and death] if they have not yet done so. I will cause them to emancipate themselves [from suffering] if they have not yet done so. I will cause them to have peace of mind if they have not yet done so. I will cause them to attain Nirvana if they have not yet done so. I know their present lives as they are, and also their future lives as they will be. I know all. I see all. I know the Way. I have opened the Way. I will expound the Way. Gods, men and asuras! Come and hear the Dharma!’
Compare that with Kern’s version:
In the same manner, Kāśyapa, does the Tathāgata, the Arhat, &c. appear in the world. Like unto a great cloud coming up, the Tathāgata appears and sends forth his call to the whole world, including gods, men, and demons. And even as a great cloud, Kāśyapa, extending over the whole universe, in like manner, Kāśyapa, the Tathāgata, the Arhat, &c., before the face of the world, including gods, men, and demons, lifts his voice and utters these words: I am the Tathāgata, O ye gods and men! the Arhat, the perfectly enlightened one; having reached the shore myself, I carry others to the shore; being free, I make free; being comforted, I comfort; being perfectly at rest, I lead others to rest. By my perfect wisdom I know both this world and the next, such as they really are. I am all-knowing, all-seeing. Come to me, ye gods and men! hear the law. I am he who indicates the path; who shows the path, as knowing the path, being acquainted with the path.
I believe this is just one example of why Kumārajīva’s translation is so highly valued.
And then there are points where the two simply don’t align.
Kern concludes the prose section of Chapter 5 with this declaration:
You are astonished, Kāśyapa, that you cannot fathom the mystery expounded by the Tathāgata. It is, Kāśyapa, because the mystery expounded by the Tathāgatas, the Arhats, &c. is difficult to be understood.
In Kumārajīva’s version (as translated by Murano) this is rendered:
“Kāśyapa, and all of you present here! It is an extraordinarily rare thing to see that you have understood, believed and received the Dharma which I expounded variously according to the capacities of all living beings because it is difficult to understand the Dharma which the Buddhas, the World-Honored Ones, expound according to the capacities of all living beings.”
Here again I’m left to wonder whether this is an example of how Kumārajīva and his team of translators shaped the telling of the Lotus Sutra. There are many more examples of this when comparing the two translations.
Is it possible that Kumārajīva left out the two parables that are included in Kern’s Chapter 5? Is anything lost by not having The Simile of the Clay Pots or The Parable of the Blind Man?