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).
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.
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).
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.
