This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.
Many of the variations between H. Kern’s translation of the 11th century Nepalese Sanskrit document and Kumārajīva’s fifth century translation fall into a category I call, “Now that’s interesting, but what does it mean?”
Consider the Parable of the Burning House. In the gāthās re-telling, Kern states:
62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.
63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.
64. And as he hears them he quickly steps in to save his children, lest his ignorant children might perish in the flames.
But Senchu Murano’s translation of Kumārajīva offers this:
The house was so dreadful.
[In that house] there were
Poisonings, killings and burnings.
There were many dangers, not just one.
At that time the house-owner
Was standing outside the gate.
He heard a man say to him:
“Some time ago
Your children entered this house to play.
They are young and ignorant.
They are engrossed in playing.”
Hearing this,
The rich man was frightened.
He rushed into the burning house.
All of the English translations of Kumārajīva include this point, but what is added to the meaning of the story to have someone telling the father his children are inside versus the father hearing his children inside?
Further down in the gāthās, Kern says:
105. This, Śāriputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.
But Murano adds a caution:
Śāriputra!
I expound this seal of the Dharma
In order to benefit
[All living beings] of the world.
Do not propagate it carelessly
At the place where you are!
Again, the “do not propagate it carelessly” is unique to Kumārajīva, but why has it been added? Does Kumārajīva want to presage the later warnings about teaching to those who won’t benefit? Both Kern and Kumārajīva caution future preachers.
Kern:
111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained; for the fools, always reveling in sensual pleasures, might in their blindness scorn the law manifested.
112. Now hear the dire results when one scorns my skillfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.
Murano:
Śāriputra
Do not expound this sūtra
To those who are arrogant and idle,
And who think that the self exists!
Do not expound it to men of little wisdom!
They would not be able to understand it
Even if they heard it
Because they are deeply attached to the five desires.
Those who do not believe this sūtra
But slander it,
Will destroy the seeds of Buddhahood
Of all living beings of the world.
Some will scowl at this sūtra
And doubt it.
Listen! I will tell you
How they will be punished.
I expect to have many more of these “Now that’s interesting, but what does it mean?” discussions.
Next: Comparing and Contrasting a Parable
