Category: d22b

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