User:JimRenge/Draft: Huisi

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Lotus Sutra[edit]

Outline[edit]

The sutra is presented in the form of a drama consisting of several scenes.[1] According to Sangharakshita, it uses the entire cosmos for its stage, employs a multitude of mythological beings as actors and "speaks almost exclusively in the language of images".[2]

Chapter 1: Introduction[edit]

The Vulture Peak near Rajagaha was the Buddha’s favorite retreat and the scene for many of his discourses

Chapter 1, Introduction – During a gathering at Vulture Peak, Shakyamuni Buddha goes into a state of deep meditative absorption, the earth shakes in six ways, and he brings forth a ray of light which illuminates thousands of buddha-fields in the east.[note 1][4][5] Bodhisattva Manjusri then states that the Buddha is about to expound his ultimate teaching.[6][7]

Chapters 2-9[edit]

Scholars suggest that chapters 2-9 contain the original form of the text. Chapter 2 explains the goals of early Budddhism, the Arhat and the Pratyekabuddha, as skillful means of teaching. The Buddha declares that there exists only one path, leading the bodhisattva to the full awakening of a Buddha. This concept is set forth in detail in chapters 3-9, using parables, narratives of previous existences and prophecies of enlightenment.[8]

Chapter 2, Ways and Means – Shakyamuni explains his use of skillful means to adapt his teachings according to the capacities of his audience.[9] He reveals that the ultimate purpose of the Buddhas is to cause sentient beings "to obtain the insight of the Buddha" and "to enter the way into the insight of the Buddha".[10][11][12]

Chapter 3, A Parable – The Buddha teaches a parable in which a father uses the promise of various toy carts to get his children out of a burning house.[13] Once they are outside, he gives them all one large cart to travel in instead. This symbolizes how the Buddha uses the Three Vehicles: Arhatship, Pratyekabuddhahood and Samyaksambuddhahood, as skillful means to liberate all beings – even though there is only one vehicle.[14] The Buddha also promises Sariputra that he will attain Buddhahood.

Chapter 4, Faith and Understanding – Four senior disciples address the Buddha.[15] They tell the parable of the poor son and his rich father, who guides him with pedagogically skillful devices to regain self-confidence and "recognize his own Buddha-wisdom".[16][17]

Chapter 5, Parable of the plants – This parable says that the Dharma is like a great monsoon rain that nourishes many different kinds of plants who represent Śrāvakas, Pratyekabuddhas, and Bodhisattvas,[18] and all beings receiving the teachings according to their respective capacities.[19]

Chapter 6, Assurances of Becoming a Buddha – The Buddha prophesies the enlightenment of Mahakasyapa, Subhuti, Mahakatyayana and Mahamaudgalyayana.

Chapter 7, The Magic City – The Buddha teaches a parable about a group of people seeking a great treasure who are tired of their journey and wish to quit. Their guide creates a magical phantom city for them to rest in and then makes it disappear.[20][21][22] The Buddha explains that the magic city represents the "Hinayana nirvana" and the treasure is buddhahood.[23]

Chapter 8, Assurances for 500 Arhats. – 500 Arhats are assured of their future Buddhahood. They tell the parable of a man who has fallen asleep after drinking and whose friend sews a jewel into his garment. When he wakes up he continues a life of poverty without realizing he is really rich, he only discovers the jewel after meeting his old friend again.[24][25][26][21] The hidden jewel has been interpreted as a symbol of Buddha-nature.[27] Zimmermann noted the similarity with the nine parables in the Tathāgatagarbha Sūtra that illustrate how the indwelling Buddha in sentient beings is hidden by negative mental states.[28]

Chapter 9, Assurances for the Trainees and Adepts. – Ananda, Rahula and two thousand Śrāvakas are assured of their future Buddhahood.[29]

Chapters 10-22[edit]

Chapters 10-22 expound the role of the bodhisattva and the concept of the eternal lifespan and omnipresesence of the Buddha.[8] The theme of propagating the Lotus Sūtra which starts in chapter 10, continues in the remaining chapters.[note 2]

Chapter 10, Teacher of the Dharma – Presents the practices of teaching the sutra which includes accepting, embracing, reading, reciting, copying, explaining, propagating it, and living in accordance with its teachings. The teacher of the Dharma is praised as the messenger of the Buddha.[31]

The floating jeweled stupa.

Chapter 11, The Treasure stupa – A great jeweled stupa rises from the earth and floats in the air;[32] a voice is heard from within praising the Lotus Sūtra.[33] Another Buddha resides in the tower, the Buddha Prabhūtaratna who is said to have made a vow to make an appearance to verify the truth of the Lotus Sutra whenever it is preached.[34] Countless manifestations of Shakyamuni Buddha in the ten directions are now summoned by the Buddha. Thereafter Prabhūtaratna invites Shakyamuni to sit beside him in the jeweled stupa.[35][36] This chapter reveals the existence of multiple Buddhas at the same time[33] and the doctrine of the eternal nature of Buddhahood.

Chapter 12, Devadatta – Through the stories of the dragon king's daughter and Devadatta, the Buddha teaches that everyone can become enlightened – women, animals, and even the most sinful murderers.[37]

Chapter 13, Encouragement to uphold the sutra – The Buddha encourages all beings to embrace the teachings of the sutra in all times, even in the most difficult ages to come. The Buddha prophesies that six thousand nuns who are also present will become Buddhas.[38]

Chapter 14, Peace and Contentment – Manjusri asks how a bodhisattva should spread the teaching. In his reply Shakyamuni Buddha describes the proper conduct and the appropriate sphere of relations of a bodhisattva.[39] A bodhisattva should not talk about the faults of other preachers or their teachings. He is encouraged to explain the Mahayana teachings when he answers questions.[40] Virtues such as patience, gentleness, a calm mind, wisdom and compassion are to be cultivated.

Chapter 15, Springing Up from the Earth – In this chapter countless bodhisattvas spring up from the earth, ready to teach, and the Buddha declares that he has trained these bodhisattvas in the remote past.[41][42] This confuses some disciples including Maitreya, but the Buddha affirms that he has taught all of these bodhisattvas himself.[43]

Chapter 16, The eternal lifespan of the Tathagata – The Buddha explains that he is truly eternal and omniscient. He then teaches the Parable of the Excellent Physician who entices his sons into taking his medicine by feigning his death.[44][45]

Chapter 17, Merits and Virtues of enlightenment – The Buddha explains that since he has been teaching as many beings as the sands of the Ganges have been saved.

Chapter 18, Merits and Virtues of Joyful Acceptance – Faith in the teachings of the sutra brings much merit and lead to good rebirths.

Chapter 19, Merits and Virtues obtained by a Teacher of the Dharma – The relative importance of the merits of the six senses are explained by the Buddha.

Chapter 20, The Bodhisattva Sadāparibhūta – The Buddha tells a story about a previous life when he was a Bodhisattva called Sadāparibhūta (Never Disparaging) and how he treated every person he met, good or bad, with respect, always remembering that they will become Buddhas.[46]

Chapter 21, The Spiritual Power of the Tathagata – Reveals that the sutra contains all of the Eternal Buddha’s secret spiritual powers. The bodhisattvas who have sprung from the earth (ch 15) are entrusted with the task of propagating it.[47]

Chapter 22, The Passing of the Commission – The Buddha transmits the Lotus Sutra to all bodhisattvas in his congregation and entrusts them with its safekeeping.[48][49] The Buddha Prabhūtaratna in his jeweled stupa and the countless manifestations of Shakyamuni Buddha return to their respective buddha-field.[50]

Chapters 23-28[edit]

Chapter 22, "Passing of the Commission", is the final chapter in the Sanskrit versions and the alternative Chinese translation. Shioiri suggests that an earlier version of the sutra ended with this chapter. He assumes that the chapters 23-28 were inserted later into the Sanskrit version.[51][52] These chapters are devoted to the worship of bodhisattvas.[53][54]

In Chapter 23, "The Bodhisattva Bhaiṣajyarāja", the Buddha tells the story of the 'Medicine King' Bodhisattva, who, in a previous life, burnt his body as a supreme offering to a Buddha.[55][56][57] The hearing and chanting of the Lotus Sūtra' is also said to cure diseases. The Buddha uses nine similes to declare that the Lotus Sūtra is the king of all sutras.[58]

Avalokiteśvara, Ajanta cave no 1, 5th century

Chapter 24, The Bodhisattva Gadgadasvara – "Wonderful Voice" (Gadgadasvara), a Bodhisattva from a distant world, visits Vulture Peak to worship the Buddha. Bodhisattva "Wonderful Voice" once made offerings of various kinds of music to the Buddha "Cloud-Thunder-King". His accumulated merits enable him to take 34 different forms to propagate the Lotus Sutra.[59][52]

Chapter 25, The Bodhisattva Avalokiteśvara, is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and rescues those who call upon his name.[60][61][62]

In Chapter 26, Dhāraṇī, Hariti and several Bodhisattvas offer sacred formulae (dhāraṇī) in order to protect those who keep and recite the Lotus Sūtra.[63][64][note 3]

Chapter 27, King Wonderfully Adorned, tells the story of the conversion of King 'Wonderful-Adornment' by his two sons.[66][67]

In Chapter 28, Encouragement of the Bodhisattva Samantabhadra, a bodhisattva called "Universal Virtue" asks the Buddha how to preserve the sutra in the future. Samantabhadra promises to protect and guard all those who keep this sutra in the future Age of Dharma Decline.[68]

  1. ^ Murano 1967, p. 18.
  2. ^ Sangharakshita 2014, p. chapter 1.
  3. ^ Buswell 2013, p. 153.
  4. ^ Suguro 1998, p. 19.
  5. ^ Kern 1884, p. 7.
  6. ^ Apple 2012, p. 162.
  7. ^ Murano 1967, p. 25.
  8. ^ a b Teiser & Stone 2009, p. 8.
  9. ^ Suguro 1998, p. 31.
  10. ^ Suguro 1998, pp. 34–35.
  11. ^ Pye 2003, p. 23.
  12. ^ Groner 2014, pp. 8–9.
  13. ^ Williams 1989, p. 155.
  14. ^ Pye 2003, p. 37-39.
  15. ^ Suzuki 2015, p. 170.
  16. ^ Lai 1981, p. 91.
  17. ^ Pye 2003, p. 40-42.
  18. ^ Murano 1967, p. 34-35.
  19. ^ Pye 2003, p. 42-45.
  20. ^ Pye 2003, p. 48.
  21. ^ a b Williams 1989, p. 156.
  22. ^ Federman 2009, p. 132.
  23. ^ Lopez 2015, p. 29.
  24. ^ Murano 1967, pp. 38–39.
  25. ^ Pye 2003, p. 46.
  26. ^ Lopez 2015, p. 28.
  27. ^ Wawrytko 2007, p. 74.
  28. ^ Zimmermann 1999, p. 162.
  29. ^ Murano 1967, p. 39.
  30. ^ Shioiri 1989, pp. 31–33.
  31. ^ Tamura 1963, p. 812.
  32. ^ Buswell 2013, p. 654.
  33. ^ a b Strong 2007, p. 38.
  34. ^ Hirakawa 2005, p. 202.
  35. ^ Murano 1967, p. 42-43.
  36. ^ Lai 1981, p. 459-460.
  37. ^ Teiser 2009, p. 12.
  38. ^ Peach 2002, p. 57-58.
  39. ^ Silk 2016, p. 150.
  40. ^ Suguro 1998, pp. 115–118.
  41. ^ Apple 2012, p. 168.
  42. ^ Murano 1967, p. 50-52.
  43. ^ Tamura 2014.
  44. ^ Pye 2003, p. 51-54.
  45. ^ Williams 1989, p. 157.
  46. ^ Zimmermann 1999, p. 159.
  47. ^ Suzuki 2016, p. 1162.
  48. ^ Murano 1967, pp. 65–66.
  49. ^ Tamura 1989, p. 45.
  50. ^ Murano 1967, p. 66.
  51. ^ Tamura 1963, p. 813.
  52. ^ a b Shioiri 1989, p. 29.
  53. ^ Lopez (2016), chapter 1
  54. ^ Teiser 1963, p. 8.
  55. ^ Williams 1989, p. 160.
  56. ^ Benn 2007, p. 59.
  57. ^ Ohnuma 1998, p. 324.
  58. ^ Suzuki 2015, p. 1187.
  59. ^ Murano 1967, pp. 73.
  60. ^ Chün-fang 1997, p. 414-415.
  61. ^ Baroni 2002, p. 15.
  62. ^ Wang 2005, p. 226.
  63. ^ Murano 1967, pp. 76–78.
  64. ^ Suguro 1998, p. 170.
  65. ^ Tay 1980, p. 373.
  66. ^ Wang 2005, pp. XXI–XXII.
  67. ^ Shioiri 1989, p. 30.
  68. ^ Murano 1967, pp. 81–83.


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