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The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers
The Sutra of the Lotus Flower of the Wondrous Dharma, popularly known as the Lotus Sutra, has been one of the foremost scriptures of Mahayana Buddhism since the appearance of its superb translation into Chinese by Kumarajiva in 406 CE. Over the ensuing centuries, this centerpiece of the three sutras composing the Threefold Lotus Sutra has thoroughly suffused East Asian civilization. With interest in Buddhism increasing in Europe and America, in 1975 Kosei Publishing issued the first complete English translation of these three sutras as The Threefold Lotus Sutra, and because of constant demand, it has remained in print ever since. Now Kosei Publishing, responding to the needs of a truly globalized, twenty-first century Buddhism, has revitalized this acclaimed work with a newly translated publication, The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers. This is the first English version of this religious classic tailored to the essential Buddhist practice of daily sutra recitation. In addition to providing an accurate translation faithful to the original text and following standard definitions of key Buddhist terminology, this innovative Threefold Lotus Sutra breaks new ground by employing more inclusive language to reflect present-day concepts of equality and human dignity in an increasingly diversified world.
511 pages, Kindle Edition
Published July 28, 2019
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Displaying 1 - 8 of 8 reviews
May 17, 2021
I really enjoyed the first 2/3 of the book and the introduction, which were very insightful. I learned quickly to skim over the enumerations such as the members of the assembly, the numerous epithets of the characters, lengths of time, actions, types of beings, quantities, and so on (this enumeration was very short in comparison). There are lots of lessons to be taken out. I wrote them in my status updates, which I will paste at the end of this review for pointers. I probably missed many good points, however, as I already read more wisdom about his book in my further reading. I do suggest anyone read the first half of the book, even only the introduction of this edition is packed with much wisdom. Reading only a single verse of the Lotus Sutra... probably won't teach you much, but I do think learning to accept some of the claims of the book and looking beyond its explicit teachings helped me grow as a person and that it could benefit others in a similar manner.
Now, for my notes:
"The introduction was more insightful and deeper than some entire books!"
"Good thing I read the introduction, otherwise, I would probably stop reading. Now I understand what they meant by the sutra being much self—referential. Still, quite interesting."
"Just finished The Sutra of Innumerable Meaning. I am very confused, but I intend to persevere for a while."
"I think I am starting to glimpse at some of the ideas that it is trying to communicate. It seems to discuss engagement in learning and the competence hierarchy that mastery creates."
"Still confusing. If I understood right, chapter 2 was about the rejection of hedonism and self-interest and how those with pure intentions gain from their sincerity."
"Halfway through chapter 3. It discusses how it is ineffective to give explicit, rational guidance to those who lack the wisdom to comprehend it. It suggests instead the use of “skillful means”. It also discussed how hedonism and self-interests serve as distractions to our actual torment but still suffer and that we need to be taken out of this trap."
"Chapter 3 also seems to make a point about the distinction between what we want and what we desire. It begins with the common theme, that by familiarising ourselves with those ideas we will become enlightened."
"P99 seems to discuss consequentialism and how intentions can be futile, showing that three sets of actions for three different reasons led to the same result."
"It just went on to explain the futility of teaching such wisdom too directly and explicitly to those who are malevolent, unwise, or closed-minded, but that it had a righteous, plentiful audience that was open to those ideas who could put it to good use. Those who lack virtue and disregard such ideas will be in a constant destructive struggle that they will hardly ever get out of. They should be taught indirectly."
"Chapter four offers a shirt parable about a man teaching his long-lost son a lesson beyond humility. He moves his son beyond contentment by giving him ambition. First, he lies to him and hires him to work with manure. His son is satisfied and does this for 20 years. When told about his inheritance he does not accept it and his father tried to show him that he earned it. There is also a lesson about embodying teaching"
"Chapter 6 discusses how the same wisdom applies to everyone and in the same form, but that with varying benefits. It seems to address how the way we behave and apply this wisdom shapes who we become and how our receptivity to it will affect how we apply it. Chapter 7 is very redundant and drives the point that we should not be reluctant in our abilities to do/be good; we have the potential for it."
"Chapter 7 is lengthy and makes a point about rest, peace of mind, and the perception of work ahead. It discusses how the early teachings of Buddhism and what is often called Nirvana is nothing more than a way to divide and pace the work toward true enlightenment."
"Chapter 8 further discusses how those teachings will come to fruition. It explains how the oversight of early information is the main reason one gets stuck and that we may be contenting ourselves with standards below our potential because of that. As such, the power to attain many of our goals is already within us, but forgone."
"Chapter 9 makes a point about the superior efficiency to the actualisation of wisdom over the accumulation of knowledge, showing how putting virtues in practice allows one to release their potential while astute érudites will take longer to achieve the same level. Also, it frames the progress of each in a framework of respecting the experts’ teachings in order to help others, rather than for self-interest."
"Chapter 10 encourages the promotion of the sutra and even seems to encourage one to take the Buddha’s place to do so. This would be because such wisdom makes one enlightened and agreeing with them as well. It talks about how those teachings should bring joy in almost any situation."
"Chapter 11 is shirt but seems long. I thought it was empty and superficial at first, but it dawned on me when the Buddha was enumerating, countless of myriads of many infinite dozens of times, just how difficult this text is to read he was making a point. It took efforts to finish this chapter and even more to draw a lesson out of it. This chapter is about the weight of responsibility and how commitments simplify life"
"Chapter 12 is odd. It seems to begin with the idea of looking beyond status and wealth by being humble, and it moved on to looking beyond appearances and possessions by being confident."
"Chapter 13 discusses how these teachings should be kept. It lays a moral framework. It mentions that those who spread these teachings should do it respectfully without thoughts of gain. At first, I was surprised when it mentioned that it shouldn’t be taught to certain professions or to women, but then it went on to say that one should not see their pupils as male or female and that everyone they teach is honorable. The moral framework is, therefore, more concerned about promiscuity and respect than classes of citizens. It also mentions the importance of privacy of the pupils and how one should remain neutral toward them. It is somewhat like Zen, behaviour without forethought. It also discouraged dilettante extrapolation. I hope that is not what I do!
Chapter 13 also goes on to make a point about being loving, caring, and compassionate in order to be understood. I may be reading into it too much, but it seems to make the point that one should learn and behave accordingly before they can actually know it, then they can teach it."
"Chapter 14 seemed to discuss the importance of maintaining high ethical standards, by sharing those teachings, even in a corrupted age. It also encourages the pursuit of authentic righteousness and warns of the deceptive nature of self-interest. Toward the end, it seems to hint on the idea that unwise people tend to put down idols for everyone out of arrogance or narrow-mindedness and that this affects credibility."
"Chapter 15 is the one I enjoyed the least so far. I expect there will be a worthy lesson in chapter 16 concerning time and the legacy of wisdom. This chapter would be best skimmed as I saw no insight in the repetition of a simple question for which I already anticipate the answer. Still, I may have failed to notice anything deeper. It did make a point about the efficiency of faith in acquiring such wisdom."
"Chapter 16 delivered, but I will need to read it again. It talks about how we need a sense of urgency lest we grow complacent and that it is often too late until we understand what we need to. It does seem to claim that we are always there since the consequences of our actions outlast us. It also makes the case that many of us are bad at determining what is good for us as we get stuck in our ways."
"Chapter 17 allows me to introduce an idea I had forgotten to bring up earlier. Earlier, the Buddha mentioned that wisdom was the fruit of any practice and that living our life, would simply guide us along the way. In this chapter, similarly, it was described how anyone who was willing to pay attention and acted in any virtuous manner was closer to enlightenment than those who rigorously master most of the paramitas. Chapter 17 also mentioned the extremely long lifetime of the Buddha, which I understand as the Buddha making the point that as long as people follow his teachings he is there, in the actions of those followers. I think there was a similar idea in the New Testament but cannot find it. Chapter 17 also seems to warn us about the dangers of corrupting our ways, even in corrupted time; but mostly it talks about the advantages in the near- to long-term of maintaining our integrity even when confronted with hopeless circumstances. Finally, Chapter 17 ends with a page describing the constructive attitude of an open-minded teacher of the sutra and encourages that such teachers be admired and respected. This chapter was very interesting and insightful."
"Chapter 18 Talks about the merits of “enjoying” this sutra, even just one verse. From what I understand, enjoying would mean: understand and agree with it. It compares those merits with those of a charitable person, saying that this person has merits, but not as much as those who “enjoy”, which I take as a means to give power back the individuals to do good beyond themselves."
"Chapter 19 discusses that the righteous may trust their sense, speech, appearance, and intuition. That those who agree with those teaching, through honesty, discernment, and compassion would never be untruthful and that by having faith in themselves they ought to have much charisma. It talks about all the things, whether big or small, that we can perceive without being divine and the gift that it truly is."
"Chapter 20 had a lesson about having faith in people. It may take a lot of time, but simply showing respect and believing in people tends to lead them in a positive direction. I’m pretty sure Rogers made a similar point in “On Becoming a Person”. It also makes a case that we may need to endure negative outcomes from this, but that it is worth it."
"Chapter 21 was about transcendent powers. The Buddha’s transcendent power, it seems to me, is to speak the truth and guide us toward other wise people. The Sutra is said to be a recollection of all his accomplishments. As such, the Sutra is said to be so praiseworthy because it essentially is the Buddha, which seems to support my previous hypothesis about the Buddha’s lifespan."
"Chapter 22 was very short. It described the attitude of the Buddha: benevolent, compassionate, and never ungenerous. This attitude would be what makes him so wise. It seems to me that having this attitude and inspiring others to have this attitude is sort of the ultimate point of this book. It claims that for those who are not ready to accept it, we must use skillful means."
"Chapter 23 tells the story of Medicine King who, upon reaching a higher state of consciousness through those teachings felt the need to repay his masters. Materialistic offerings did not satisfy him, therefore he decided to donate (part of) himself; the ultimate donation. Similarly, we are protected by the wisdom we acquired from many sources and should show gratitude and offer ourselves rather than objects."
"Chapter 24 concerned itself with status and its limitations. At first, it mentioned how Wondrous Sound should remain modest and humble on his journey to obtain the Dharma from Shakyamuni. To this, he replied that he would not go directly, which still puzzles me. His skill was to appear in any form, which I take to mean that we can learn something from anyone and we do not need to make extravagant displays of status."
"Chapter 25 is very repetitive, enumerating the qualities of a Boddhisatva. From what I understand, she is a means of “invocation”, just like the Jesus prayer. By invoking Regarder of the Sounds if the World sincerely at least once, one should be freed from any torment. I take it to be a practice to generate faith and help one find peace of mind when desperate."
"Chapter 26, Dharanis, was very short, which I am thankful for since I found it quite uninteresting. Dharanis are invocations, a different sort of prayers meant to achieve specific goals or to prevent specific things. It seems to have a similar value to invocations, but they may be for more hopeful or mire frivolous situations, in order to keep Hearer of Sounds of the World more sacred."
"Chapter 27 had an interesting narrative, teaching a lesson about the embodiment of wisdom and teaching by experience. Rather than arguing with their father about their beliefs, they showed him how they benefited from it. This convinced the father. They also talk about how rare it is to meet a Buddha, which I take to be a lesson about seizing opportunities to learn, even when it goes against some of our convictions."
"Chapter 28 was the last chapter of the Lotus Sutra. It was very disappointing as the beginning seemed to open with four behaviours to adopt in sharing this wisdom, but it did not deliver that. Instead, it kept enumerating the benefits of keeping the precepts. I did not expect it to go full vegan, but given that hunters and butchers should be rejected, it’s hard to see an alternative."
"Halfway through the Universal Sage Sutra. It seems to teach a lesson about ownership, taking responsibility for your actions, and take the sins of the world upon your shoulders. The part I am at also mentions the problems of having forming value judgments. It seems to advocate taking time to think about our actions, those of others and the actual consequences of our actions."
Now, for my notes:
"The introduction was more insightful and deeper than some entire books!"
"Good thing I read the introduction, otherwise, I would probably stop reading. Now I understand what they meant by the sutra being much self—referential. Still, quite interesting."
"Just finished The Sutra of Innumerable Meaning. I am very confused, but I intend to persevere for a while."
"I think I am starting to glimpse at some of the ideas that it is trying to communicate. It seems to discuss engagement in learning and the competence hierarchy that mastery creates."
"Still confusing. If I understood right, chapter 2 was about the rejection of hedonism and self-interest and how those with pure intentions gain from their sincerity."
"Halfway through chapter 3. It discusses how it is ineffective to give explicit, rational guidance to those who lack the wisdom to comprehend it. It suggests instead the use of “skillful means”. It also discussed how hedonism and self-interests serve as distractions to our actual torment but still suffer and that we need to be taken out of this trap."
"Chapter 3 also seems to make a point about the distinction between what we want and what we desire. It begins with the common theme, that by familiarising ourselves with those ideas we will become enlightened."
"P99 seems to discuss consequentialism and how intentions can be futile, showing that three sets of actions for three different reasons led to the same result."
"It just went on to explain the futility of teaching such wisdom too directly and explicitly to those who are malevolent, unwise, or closed-minded, but that it had a righteous, plentiful audience that was open to those ideas who could put it to good use. Those who lack virtue and disregard such ideas will be in a constant destructive struggle that they will hardly ever get out of. They should be taught indirectly."
"Chapter four offers a shirt parable about a man teaching his long-lost son a lesson beyond humility. He moves his son beyond contentment by giving him ambition. First, he lies to him and hires him to work with manure. His son is satisfied and does this for 20 years. When told about his inheritance he does not accept it and his father tried to show him that he earned it. There is also a lesson about embodying teaching"
"Chapter 6 discusses how the same wisdom applies to everyone and in the same form, but that with varying benefits. It seems to address how the way we behave and apply this wisdom shapes who we become and how our receptivity to it will affect how we apply it. Chapter 7 is very redundant and drives the point that we should not be reluctant in our abilities to do/be good; we have the potential for it."
"Chapter 7 is lengthy and makes a point about rest, peace of mind, and the perception of work ahead. It discusses how the early teachings of Buddhism and what is often called Nirvana is nothing more than a way to divide and pace the work toward true enlightenment."
"Chapter 8 further discusses how those teachings will come to fruition. It explains how the oversight of early information is the main reason one gets stuck and that we may be contenting ourselves with standards below our potential because of that. As such, the power to attain many of our goals is already within us, but forgone."
"Chapter 9 makes a point about the superior efficiency to the actualisation of wisdom over the accumulation of knowledge, showing how putting virtues in practice allows one to release their potential while astute érudites will take longer to achieve the same level. Also, it frames the progress of each in a framework of respecting the experts’ teachings in order to help others, rather than for self-interest."
"Chapter 10 encourages the promotion of the sutra and even seems to encourage one to take the Buddha’s place to do so. This would be because such wisdom makes one enlightened and agreeing with them as well. It talks about how those teachings should bring joy in almost any situation."
"Chapter 11 is shirt but seems long. I thought it was empty and superficial at first, but it dawned on me when the Buddha was enumerating, countless of myriads of many infinite dozens of times, just how difficult this text is to read he was making a point. It took efforts to finish this chapter and even more to draw a lesson out of it. This chapter is about the weight of responsibility and how commitments simplify life"
"Chapter 12 is odd. It seems to begin with the idea of looking beyond status and wealth by being humble, and it moved on to looking beyond appearances and possessions by being confident."
"Chapter 13 discusses how these teachings should be kept. It lays a moral framework. It mentions that those who spread these teachings should do it respectfully without thoughts of gain. At first, I was surprised when it mentioned that it shouldn’t be taught to certain professions or to women, but then it went on to say that one should not see their pupils as male or female and that everyone they teach is honorable. The moral framework is, therefore, more concerned about promiscuity and respect than classes of citizens. It also mentions the importance of privacy of the pupils and how one should remain neutral toward them. It is somewhat like Zen, behaviour without forethought. It also discouraged dilettante extrapolation. I hope that is not what I do!
Chapter 13 also goes on to make a point about being loving, caring, and compassionate in order to be understood. I may be reading into it too much, but it seems to make the point that one should learn and behave accordingly before they can actually know it, then they can teach it."
"Chapter 14 seemed to discuss the importance of maintaining high ethical standards, by sharing those teachings, even in a corrupted age. It also encourages the pursuit of authentic righteousness and warns of the deceptive nature of self-interest. Toward the end, it seems to hint on the idea that unwise people tend to put down idols for everyone out of arrogance or narrow-mindedness and that this affects credibility."
"Chapter 15 is the one I enjoyed the least so far. I expect there will be a worthy lesson in chapter 16 concerning time and the legacy of wisdom. This chapter would be best skimmed as I saw no insight in the repetition of a simple question for which I already anticipate the answer. Still, I may have failed to notice anything deeper. It did make a point about the efficiency of faith in acquiring such wisdom."
"Chapter 16 delivered, but I will need to read it again. It talks about how we need a sense of urgency lest we grow complacent and that it is often too late until we understand what we need to. It does seem to claim that we are always there since the consequences of our actions outlast us. It also makes the case that many of us are bad at determining what is good for us as we get stuck in our ways."
"Chapter 17 allows me to introduce an idea I had forgotten to bring up earlier. Earlier, the Buddha mentioned that wisdom was the fruit of any practice and that living our life, would simply guide us along the way. In this chapter, similarly, it was described how anyone who was willing to pay attention and acted in any virtuous manner was closer to enlightenment than those who rigorously master most of the paramitas. Chapter 17 also mentioned the extremely long lifetime of the Buddha, which I understand as the Buddha making the point that as long as people follow his teachings he is there, in the actions of those followers. I think there was a similar idea in the New Testament but cannot find it. Chapter 17 also seems to warn us about the dangers of corrupting our ways, even in corrupted time; but mostly it talks about the advantages in the near- to long-term of maintaining our integrity even when confronted with hopeless circumstances. Finally, Chapter 17 ends with a page describing the constructive attitude of an open-minded teacher of the sutra and encourages that such teachers be admired and respected. This chapter was very interesting and insightful."
"Chapter 18 Talks about the merits of “enjoying” this sutra, even just one verse. From what I understand, enjoying would mean: understand and agree with it. It compares those merits with those of a charitable person, saying that this person has merits, but not as much as those who “enjoy”, which I take as a means to give power back the individuals to do good beyond themselves."
"Chapter 19 discusses that the righteous may trust their sense, speech, appearance, and intuition. That those who agree with those teaching, through honesty, discernment, and compassion would never be untruthful and that by having faith in themselves they ought to have much charisma. It talks about all the things, whether big or small, that we can perceive without being divine and the gift that it truly is."
"Chapter 20 had a lesson about having faith in people. It may take a lot of time, but simply showing respect and believing in people tends to lead them in a positive direction. I’m pretty sure Rogers made a similar point in “On Becoming a Person”. It also makes a case that we may need to endure negative outcomes from this, but that it is worth it."
"Chapter 21 was about transcendent powers. The Buddha’s transcendent power, it seems to me, is to speak the truth and guide us toward other wise people. The Sutra is said to be a recollection of all his accomplishments. As such, the Sutra is said to be so praiseworthy because it essentially is the Buddha, which seems to support my previous hypothesis about the Buddha’s lifespan."
"Chapter 22 was very short. It described the attitude of the Buddha: benevolent, compassionate, and never ungenerous. This attitude would be what makes him so wise. It seems to me that having this attitude and inspiring others to have this attitude is sort of the ultimate point of this book. It claims that for those who are not ready to accept it, we must use skillful means."
"Chapter 23 tells the story of Medicine King who, upon reaching a higher state of consciousness through those teachings felt the need to repay his masters. Materialistic offerings did not satisfy him, therefore he decided to donate (part of) himself; the ultimate donation. Similarly, we are protected by the wisdom we acquired from many sources and should show gratitude and offer ourselves rather than objects."
"Chapter 24 concerned itself with status and its limitations. At first, it mentioned how Wondrous Sound should remain modest and humble on his journey to obtain the Dharma from Shakyamuni. To this, he replied that he would not go directly, which still puzzles me. His skill was to appear in any form, which I take to mean that we can learn something from anyone and we do not need to make extravagant displays of status."
"Chapter 25 is very repetitive, enumerating the qualities of a Boddhisatva. From what I understand, she is a means of “invocation”, just like the Jesus prayer. By invoking Regarder of the Sounds if the World sincerely at least once, one should be freed from any torment. I take it to be a practice to generate faith and help one find peace of mind when desperate."
"Chapter 26, Dharanis, was very short, which I am thankful for since I found it quite uninteresting. Dharanis are invocations, a different sort of prayers meant to achieve specific goals or to prevent specific things. It seems to have a similar value to invocations, but they may be for more hopeful or mire frivolous situations, in order to keep Hearer of Sounds of the World more sacred."
"Chapter 27 had an interesting narrative, teaching a lesson about the embodiment of wisdom and teaching by experience. Rather than arguing with their father about their beliefs, they showed him how they benefited from it. This convinced the father. They also talk about how rare it is to meet a Buddha, which I take to be a lesson about seizing opportunities to learn, even when it goes against some of our convictions."
"Chapter 28 was the last chapter of the Lotus Sutra. It was very disappointing as the beginning seemed to open with four behaviours to adopt in sharing this wisdom, but it did not deliver that. Instead, it kept enumerating the benefits of keeping the precepts. I did not expect it to go full vegan, but given that hunters and butchers should be rejected, it’s hard to see an alternative."
"Halfway through the Universal Sage Sutra. It seems to teach a lesson about ownership, taking responsibility for your actions, and take the sins of the world upon your shoulders. The part I am at also mentions the problems of having forming value judgments. It seems to advocate taking time to think about our actions, those of others and the actual consequences of our actions."
January 11, 2020
This is a brilliant translation. It should be in the hands of every serious student of this deeply inspiring sutra.
May 4, 2024
The Lotus Sutra is one of the most influential Mahayana sutras, particularly for East Asian Buddhism. I found this a surprisingly (mostly) positive, beautiful, comforting, optimistic, and hopeful book which carries a universalist message: we are all bodhisattvas, Buddhas in training, and we will all become Buddhas. Per Chapter 12 of the sutra, even Devadatta - the evil nemesis of the Buddha - will one day become a Buddha! (and is in the sutra identified as a teacher of the Buddha in a prior lifetime).
The text is repetitive - it's intended for verbal chanting - and it sells itself more than any other book I've read, constantly praising itself and affirming that even those who just listen to and rejoice at the sutra are bodhisattvas who will be blessed with innumerable merits. Because of the repetitious nature of the sutra, some readers have found this to be a book that talks more about itself than about any actual teachings - but I find that an excessive takeaway.
Clearly the heart of the book is the teaching that we are all bodhisattvas, Buddhas in training - and that there is One Vehicle that leads to nirvana, the vehicle of Buddhahood - in contrast to traditional non-Mahayana Buddhist teachings on three vehicles towards enlightenment, only one of which is the bodhisattva path. A complementary teaching is that the Buddha teaches through "skillful means" - and that prior teachings that affirmed multiple vehicles were really just the Buddha's "skillful means" for helping humans move towards the One Vehicle. The first part of the book is particularly focused on this core message, whereas the second part of the book focuses on the continued presence of the Buddha with us today. Both parts demonstrate the compassion of the Buddha for all living things and his desire to help all people develop towards Buddhahood.
The book contains several beautiful parables that reiterate its core message. One of them is about a father trying to get his children out of a burning house. The children are so occupied with playing with their toys that they don't notice the fire or listen to their father, so the father uses the "skillful means" of promising them toy carts if they run outside. Once they do, he gives them one large cart instead.
Another parable is that of the lost son: separated from his father at a young age, the son becomes a poor beggar for 50 years while his father becomes very rich. One day the son encounters his father's city, but does not recognize his father - but his father recognizes him. Wanting to reunite with his son, the father initially sends his attendants to take his son to him - but the son is afraid that these attendants will force him into labor or prison. Seeing this reaction, the father realizes that his son is not ready to accept that he is the son of this now rich man - his son has a sense of inferiority about himself and is not ready to accept an identity that goes beyond that sense of inferiority. The father therefore devises "skillful means" to gradually draw his son closer to him - first through giving him a job shoveling manure for 20 years, then by gradually promoting him until he becomes accountant of his father's treasures. On his deathbed, the father then reveals to everyone (including his son) that this is his son. I found this a particularly stunning and beautiful portrayal of the teaching of the Sutra: in our human condition, we often have a hard time seeing ourselves as worth more than we are, and certainly not as ready to accept the fact that we are bodhisattvas who will one day become Buddhas!
I found the Shinozaki/Ziporyn/Earhart translation a beautiful and compelling rendition of the sutra (though I can't really compare it to other versions as I haven't read any others). A few select quotes from the sutra:
"Only a buddha together with a buddha can fathom the ultimate reality of all things" (Chapter 2, p. 58).
"From the remotest past, the vow of all buddhas is to enable all living beings to attain this very same Buddha Way that they themselves practice" (Chapter 2, p. 77).
"So it is with us. Throughout the long night, the World-Honoured One, Ever compassionate, taught and transformed us, causing the seed of the highest aspiration to be sown. Because of our ignorance, we were unaware of it. Attaining but the small portion of nirvana, we deemed it sufficient and sought no more" (chapter 8, p. 199).
The text is repetitive - it's intended for verbal chanting - and it sells itself more than any other book I've read, constantly praising itself and affirming that even those who just listen to and rejoice at the sutra are bodhisattvas who will be blessed with innumerable merits. Because of the repetitious nature of the sutra, some readers have found this to be a book that talks more about itself than about any actual teachings - but I find that an excessive takeaway.
Clearly the heart of the book is the teaching that we are all bodhisattvas, Buddhas in training - and that there is One Vehicle that leads to nirvana, the vehicle of Buddhahood - in contrast to traditional non-Mahayana Buddhist teachings on three vehicles towards enlightenment, only one of which is the bodhisattva path. A complementary teaching is that the Buddha teaches through "skillful means" - and that prior teachings that affirmed multiple vehicles were really just the Buddha's "skillful means" for helping humans move towards the One Vehicle. The first part of the book is particularly focused on this core message, whereas the second part of the book focuses on the continued presence of the Buddha with us today. Both parts demonstrate the compassion of the Buddha for all living things and his desire to help all people develop towards Buddhahood.
The book contains several beautiful parables that reiterate its core message. One of them is about a father trying to get his children out of a burning house. The children are so occupied with playing with their toys that they don't notice the fire or listen to their father, so the father uses the "skillful means" of promising them toy carts if they run outside. Once they do, he gives them one large cart instead.
Another parable is that of the lost son: separated from his father at a young age, the son becomes a poor beggar for 50 years while his father becomes very rich. One day the son encounters his father's city, but does not recognize his father - but his father recognizes him. Wanting to reunite with his son, the father initially sends his attendants to take his son to him - but the son is afraid that these attendants will force him into labor or prison. Seeing this reaction, the father realizes that his son is not ready to accept that he is the son of this now rich man - his son has a sense of inferiority about himself and is not ready to accept an identity that goes beyond that sense of inferiority. The father therefore devises "skillful means" to gradually draw his son closer to him - first through giving him a job shoveling manure for 20 years, then by gradually promoting him until he becomes accountant of his father's treasures. On his deathbed, the father then reveals to everyone (including his son) that this is his son. I found this a particularly stunning and beautiful portrayal of the teaching of the Sutra: in our human condition, we often have a hard time seeing ourselves as worth more than we are, and certainly not as ready to accept the fact that we are bodhisattvas who will one day become Buddhas!
I found the Shinozaki/Ziporyn/Earhart translation a beautiful and compelling rendition of the sutra (though I can't really compare it to other versions as I haven't read any others). A few select quotes from the sutra:
"Only a buddha together with a buddha can fathom the ultimate reality of all things" (Chapter 2, p. 58).
"From the remotest past, the vow of all buddhas is to enable all living beings to attain this very same Buddha Way that they themselves practice" (Chapter 2, p. 77).
"So it is with us. Throughout the long night, the World-Honoured One, Ever compassionate, taught and transformed us, causing the seed of the highest aspiration to be sown. Because of our ignorance, we were unaware of it. Attaining but the small portion of nirvana, we deemed it sufficient and sought no more" (chapter 8, p. 199).
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November 24, 2025'In fact, my good children, immeasurable, boundless hundreds of thousands of millions of myriads of kalpas have already passed since I became Buddha... Ever since then, I have always existed here in this saha world, expounding the Dharma and teaching and transforming living beings. And I have also been guiding and benefiting living beings in hundreds of thousands of millions of myriads of lands in other worlds as well.
Good children, during this time, on occasion I have told of other buddhas, including Lighter of Lamps, and have told of their entering nirvana. All of these different descriptions were nothing but skillful means.
Good children, whenever living beings come into my presence I observe them with my Buddha eye and discern whether they are keen or dull in their faculties, namely, faith and so on. Depending upon how best to liberate them, in different times and places I call myself by different names and describe my life span differently and moreover appear to them and announce that I will enter nirvana. I also use all sorts of skillful means to teach the sublime Dharma, inspiring great joy in living beings.
For example, good children, when the Tathagata sees those living beings who delight in lesser teachings and are meager in virtue and heavy in defilement, for their sake I say that in my youth I renounced home life and attained Supreme Perfect Awakening. In reality, though, ever since I did become Buddha, so have I been for eternity, just as I have said, and I only make such another explanation as a skillful means to teach and transform living beings, and enable them to embark upon the Buddha way.
Good children, the sutras expounded by the Tathagata are all for the purpose of liberating living beings. I may speak of myself. I may speak of someone else. I may appear as myself. I may appear as someone else. I may appear through my own deeds. I may occur as someone else's deeds. And whatever I teach and whatever I say is valid and never in vain. ' (276-8)
'Enough, enough, I should say no more.
My Dharma is so wonderous and subtle
That those who are prideful and arrogant,
On hearing it, certainly would not respect or believe it.' (64)
'All of those whom the buddha-tathagatas teach and transform are bodhisattvas. Everything the buddhas do is always for the sake of this sole cause, that is, to demonstrate the knowledge and insight of the buddhas to living beings and have them realize it...
Shariputra, in expounding the Dharma for the sake of living beings, the Tathagata solely makes use of the One Buddha Vehicle. There are no other vehicles. There is neither a second nor a third.' (66)
'As I myself have verified the unsurpassable Way,
The Great Vehicle Dharma of equality,
Were I to transform even but one person
By a lesser vehicle,
That would be stingy and mean of me,
Something I could never be.' (71)
'The buddhas appear in the world only at long intervals,
So difficult are they to encounter.
And even when they do appear in the world,
They rarely teach this Dharma.
Throughout infinite countless kalpas,
Rarely can this Dharma be heard,
And those people capable of listening to this Dharma
Are rarer still.' (82)
'After a buddha's passing, it is difficult to find anyone who will receive, embrace, read, and recite such a teaching as this and understand its meaning. Should they meet another buddha, they could then, within this teaching, attain decisive understanding.' (68)
'Some people, while distracted,
Offered as little as a single flower
To a painted image.
They gradually came to see countless buddhas.' (76)
'...all things are attributes of tranquil extinguishment,
Which cannot be explained with words.' (80)
'Since you and the others already know
That the buddhas, the teachers of the world,
Make appropriate use of skillful means,
You should have no further doubt.
Rejoice heartily and know that you, too, will become
buddhas.' (83)
Good children, during this time, on occasion I have told of other buddhas, including Lighter of Lamps, and have told of their entering nirvana. All of these different descriptions were nothing but skillful means.
Good children, whenever living beings come into my presence I observe them with my Buddha eye and discern whether they are keen or dull in their faculties, namely, faith and so on. Depending upon how best to liberate them, in different times and places I call myself by different names and describe my life span differently and moreover appear to them and announce that I will enter nirvana. I also use all sorts of skillful means to teach the sublime Dharma, inspiring great joy in living beings.
For example, good children, when the Tathagata sees those living beings who delight in lesser teachings and are meager in virtue and heavy in defilement, for their sake I say that in my youth I renounced home life and attained Supreme Perfect Awakening. In reality, though, ever since I did become Buddha, so have I been for eternity, just as I have said, and I only make such another explanation as a skillful means to teach and transform living beings, and enable them to embark upon the Buddha way.
Good children, the sutras expounded by the Tathagata are all for the purpose of liberating living beings. I may speak of myself. I may speak of someone else. I may appear as myself. I may appear as someone else. I may appear through my own deeds. I may occur as someone else's deeds. And whatever I teach and whatever I say is valid and never in vain. ' (276-8)
'Enough, enough, I should say no more.
My Dharma is so wonderous and subtle
That those who are prideful and arrogant,
On hearing it, certainly would not respect or believe it.' (64)
'All of those whom the buddha-tathagatas teach and transform are bodhisattvas. Everything the buddhas do is always for the sake of this sole cause, that is, to demonstrate the knowledge and insight of the buddhas to living beings and have them realize it...
Shariputra, in expounding the Dharma for the sake of living beings, the Tathagata solely makes use of the One Buddha Vehicle. There are no other vehicles. There is neither a second nor a third.' (66)
'As I myself have verified the unsurpassable Way,
The Great Vehicle Dharma of equality,
Were I to transform even but one person
By a lesser vehicle,
That would be stingy and mean of me,
Something I could never be.' (71)
'The buddhas appear in the world only at long intervals,
So difficult are they to encounter.
And even when they do appear in the world,
They rarely teach this Dharma.
Throughout infinite countless kalpas,
Rarely can this Dharma be heard,
And those people capable of listening to this Dharma
Are rarer still.' (82)
'After a buddha's passing, it is difficult to find anyone who will receive, embrace, read, and recite such a teaching as this and understand its meaning. Should they meet another buddha, they could then, within this teaching, attain decisive understanding.' (68)
'Some people, while distracted,
Offered as little as a single flower
To a painted image.
They gradually came to see countless buddhas.' (76)
'...all things are attributes of tranquil extinguishment,
Which cannot be explained with words.' (80)
'Since you and the others already know
That the buddhas, the teachers of the world,
Make appropriate use of skillful means,
You should have no further doubt.
Rejoice heartily and know that you, too, will become
buddhas.' (83)
June 1, 2021
The story of Longnü, the daughter of the dragon king, was inspiring since the 8 year old dragon girl achieved instant enlightenment. This story from possibly 1st century C.E. sets no limit of attainment based on gender and demonstrates enlightenment may be achieved in youth as well.
Read
October 23, 2020Incredible imagery and inspring philosophy.
Read it a second time and will read it again soon.
Read it a second time and will read it again soon.
March 4, 2025
Read this in preparation for visiting Kamakura. My last trip to Japan, I was stopped by a Buddhist and he talked about this book. Asked him for his favorite chapters and said I'd study them.
Glossary and intro were good at introducing the core concepts and any terms I didn't understand or was curious about. This text has some very interesting concepts, but you have to skim past several dozen pages worth of fluff such as the repetitions, timespans, worlds, titles, numbering the assembly attendants, etc. This book praises itself frequently and states that it is the most important sutra, so I guess I made the right choice for my first sutra to read. Oftentimes this sutra does not explain itself or its concepts so the glossary and some googling is essential. I enjoyed that some chapters have a prose form and are followed by a summary poem at the end. Sometimes the poetic form explained topics in a much clearer way to me.
My main complaint is that the intro was unnecessarily condescending and immature towards monotheism for some reason. You can explain the Lotus Sutra and Mahayana without making cringy Redditor Atheist-tier comments about an oversimplified, jealous "skydaddy." The changes to the text to make it gender neutral felt petty and unneeded, but that's what I get for buying a modern contemporary translation. Fortunately, they weren't intrusive changes and did not corrupt the general meaning.
Overall, I enjoyed reading it and it will be a great reference to come back to.
Glossary and intro were good at introducing the core concepts and any terms I didn't understand or was curious about. This text has some very interesting concepts, but you have to skim past several dozen pages worth of fluff such as the repetitions, timespans, worlds, titles, numbering the assembly attendants, etc. This book praises itself frequently and states that it is the most important sutra, so I guess I made the right choice for my first sutra to read. Oftentimes this sutra does not explain itself or its concepts so the glossary and some googling is essential. I enjoyed that some chapters have a prose form and are followed by a summary poem at the end. Sometimes the poetic form explained topics in a much clearer way to me.
My main complaint is that the intro was unnecessarily condescending and immature towards monotheism for some reason. You can explain the Lotus Sutra and Mahayana without making cringy Redditor Atheist-tier comments about an oversimplified, jealous "skydaddy." The changes to the text to make it gender neutral felt petty and unneeded, but that's what I get for buying a modern contemporary translation. Fortunately, they weren't intrusive changes and did not corrupt the general meaning.
Overall, I enjoyed reading it and it will be a great reference to come back to.
November 21, 2024
Had some good parts, but very repetitive, definitely needed to skim...
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