Lotus Sutra
The Lotus Sutra (Sanskrit, n, सद्धर्मपुण्डरीकसूत्र, saddharmapuṇḍarīkasūtra, literally " Sutra of the lotus flower of the wonderful law"; Vietn: Dieu Phap Hoa Kinh Liên; Chinese妙法 莲华 经, Pinyin miàofǎ Lianhua jīng; jap妙法 莲华 経. Myoho - renge - kyō; kor 묘법 연화경, myobeop Yeonhwa gyeong; short .法华经chinese, Pinyin Fǎhuá jīng, W.-G. Fa -hua ching; jap法 华 経, Hokke - kyō; kor 법화경, Beophwa gyeong, . Tibetan: dam pa'i chos padma dkar po'i mdo ) is one of the most famous sutras of Mahayana Buddhism, although often only the 25th chapter " the Universal gate of the Bodhisattva Avalokiteshvara " is reasonably known and available as a part for the whole.
History
It is believed that early components of this sutras were put down in writing about 700 years after the death of Shakyamuni Buddha in India. In the land Kucha was recorded between approximately 350 and 380 of this today probably the most famous of the Mahayana sutras, is suspected of Sûryasoma, the teacher Kumârajîvas, even composed of these early items and in his well-known version today. Sûryasoma was convinced that we have fully documented with this Sutra the core of Buddhist teaching and thus preserved for posterity. He asked Kumarajiva that he should this sutra on his return to China to spread there. Like other religious scriptures, that the Lotus Sutra is the work of many authors, which was recorded centuries after the death of the founder of the religion.
It was narrated in India, Nepal and Central Asia in Sanskrit and Central Asian languages ( Xixia ( Tangut ), Sogdian, Khotansakisch and Old Uyghur ), as well as in Tibet and China in translations: the former Zheng Fahua jing (正 法华经, Zheng fǎhuā jīng, Cheng fa -hua ching ) in 10 chapters and 27 fascicles, made during the Western Jin Dynasty of Dharmaraksa ( unsure: 230-316 ;竺 法 护, Zhu fǎhù, Chu - fa hu); and the younger, but far more popular Miaofa Lianhua jing (妙法 莲华 经, Miàofǎ Lianhua jīng, Miao -fa lien- hua ching) in seven fascicles, made in the year 406 by Kumarajiva ( 344-413 ;鸠摩罗什, Jiūmóluóshé, Chiu -mo -lo -shih ).
The following non-Chinese texts are known: 1) Fully: in Nepali, after the 8th century, 2) fragments Central Asian texts ( 5th to 7th century ): a) From Kashgar ( = " Petrofsky 's " text ), b) fragments from Khotan, c ) the Khadalik text; 3) The Gilgit- text from Kashmir contains about ¾ of the entire work.
Most later commentaries and translations (including into modern languages ) are based on the later Chinese translation. In this version of the Lotus Sutra is the basis of the Chinese Tiantai zong and Japanese Tendai shū, as well as all schools of Nichiren Buddhism, but also learns the Zen and Pure Land schools of special appreciation. Sometimes the Lotus Sutra, is particularly associated with the Tendai shū, as Ichijōkyō (一 乘 経' Sutra of a vehicle ') respectively.
The verses of Part 1 (Chapters 2-9) were about 50 BC [ after a different opinion from AD 40 ] concluded, its prose about 50 years later. The second part ( Chapter 10-20/21 ), was completed to about 100 with the Chapter 12 Daibatta (S. Devadatta ) later ( ch. ) is insertion, the third part (chapters 21-28) was up to 150 n. Chr completely. ( The precise temporal demarcation of individual sections were particularly discussed by Japanese scholars much. )
In contrast to previous teachings of the Buddha, as described in the Pali canon, it does not focuses on the pursuit of holiness ( Arhat ) and liberation of the mind from all attachments resulting in Nirvana for " final extinction ", but aims to salvation to the people, without exception, which starts with the individual. This requires " skillful means " ( upaya Kaushalya ) as issued by the 2nd chapter and in the well-known parables and parables of the " burning house ", " Prodigal Son ", from the "plant ", " hidden jewel " of, by the " poisoned sons " and the "Dragon Princess " are formulated. The Lotus Sutra is the chance of each person to express his own life and determine its own destiny and to be able to draw on the road to " freedom from suffering ".
Structure and content
The Lotus Sutra is in its present form of 28 chapters, of which the first 14 trading from the earthly appearance of Buddha Shakyamuni. Chapter 1 provides an introduction resulting late, which will connect the first two parts. Chapter 2-9 are the original sections and also in contiguously. Chapter 10 to 21 (in Japanese如 来 神力 品, Nyorai jinriki hon ) - no 18 (Japanese随喜 功 徳 品, Zuiki kudoku hon ) - were added by a group of authors, with 10 (Japanese法师 品, Hosshi hon ) the merit of Sutrakopierens emphasized. They are regarded as a ' law of Appearance and include the doctrine of the organization of the universe, of human life and of human relations, based on the experience of Shakyamuni. Accordingly, every living being has the opportunity to understand the ultimate truth. Also, the ability to attain Buddhahood is explained. The main element of the enlightenment wisdom of the Buddha is shown. In this part shall assign to us the "human" Buddha ( nirmanakaya ) versus how knows him also the Theravada, which here are questioned some " dogmas of the Theravada " - even the "bad guys " can get through Buddha infinite compassion to redemption, as the Erzgegenspieler the Buddha Devadatta.
In the other chapters, which are understood as "law of origin ', it is shown that the Buddha has taught people from ages and it is the fundamental principle that has the phenomena of the universe and that there is limited from the beginning of the universe. The Buddha appears here as the embodiment of universal and general truth, as ruler of the space-time continuum ( sambhogakaya ). This transcendent Buddha ( the Buddha of Mahayana ) regarded as the embodiment of cosmic order and of the Dharma, the earthly embodiment serves to help all suffering beings. The Buddha as a cosmic principle ( Dharmakaya ) is called " original Buddha". Chapters 23-28 contain specific teachings such as Chapter 23 the doctrine of Medicine King (Japanese薬 王 菩萨, Yakuo Bosatsu ) and Chapter 24, the 16 kinds of Shammai of Myo -on- Bosatsu. In the 25th chapter (Japanese観 世 音 菩萨 普 门 品, Kanzeon bosatsu Fumon bon ), the 33 transformations of Kannon di Avalokiteshvara and the miraculous powers of this Bodhisattva explains in detail why this chapter is commonly called Kannon Sutra and often regarded as independent writing. Chapter 26, the Darani -hon (陀罗尼 品), is concerned with the merit of the distribution of the Sutra and the recitation of various Dharanis. In Chapter 27 (Japanese妙 荘 厳 王 本事 品, myo shōgon ō honji hon ) the conversion of a king is described by his sons.
In China, there is a 29 chapter Miaofa lianhuajing you liang tiandi pin di ershijiu the distribution of the lotus in the heavens and cover the earth.
There exist in the numbering of the chapters from each other slightly different versions.
Cosmology
The Sutra is based on a strict cosmology and doctrine of salvation. So it is a woman about the transformation of a rebirth as a man able to attain Buddhahood. Specifically, it says:
Sariputra: A woman's body is dirty ( by defilement ) and no vessel of the law. How you're there capable (dragon girl ) to gain supreme enlightenment? [ ... ] Furthermore, there is for a woman because of her body nor the five obstacles: 1) it does not not reach to become a Brahma Heaven King, 2) Indra, 3) not King of the Maras, 4) not raddrehender King and 5) not Buddha. Dragon Girl: you shall with your unearthly power now see that I am still faster than ( this) Buddha. Furthermore: