Scripture of Forty-two Sections - Essay Example

Compare the prescriptions for religious discipline and practice outlined in the Scripture in Forty-Two Sections with those found in the Lotus Sutra In the Scripture of Forty-two sections, the prescriptions describe the Buddhist doctrines, indicating the spiritual statuses of people who follow the Buddhist teachings. Examples, of such a status include sramanas, in which a person decides to leave a family in order to follow ‘the way’ (Sharf 365). The prescriptions explain righteous life as that which the follower of the Buddhist religion despises worldly material and belongings, and upholds to the teachings wanting only the necessities. The prescriptions are against wealth and belongings, which are beyond the necessities for survival. The Prescriptions indicate that passion plus desire are responsible for the ignorance and dereliction of man (Sharf 365). The forty two sections consider things as good and evil, some of which involve the body. The Buddhist teachings abhor the evil things (killing, stealing and adultery), and others related to the mind and mouth (Sharf 365). The prescriptions assert that the lack of faith in Budha and its teachings results to a being that cannot differentiate between deceit and truth (Sharf 365). This condition can make a man mistake what is right for what is wrong. The scriptures advocates for a practice that is devoid of transgressions in order to achieve the ‘way’. In order to achieve the ‘way’, the scriptures indicate the need for the transgressor to repent as repentance will ensure that the crimes he committed does not befall him. The scriptures articulate how a man who lacks repentance will suffer for the crimes he committed by referring to water as it falls back to the sea (Sharf 365). In addition, they do not support the aspect of vengeance, but advocates for the application of the virtues of benevolence, for example, compassion and joy when dealing with wrong doing. The contents of the forty two sections require respect of Buddha. If, man curses a Buddha, he will be subject to the curses which will return to him like an echo answering to a sound (Sharf 366). The scriptures abhor the action of harming worthy men; the harming of worthy men as the considered by Buddha leads to repercussions. The scripture states that the repercussions are equivalent to someone spitting to heaven, as the spit comes back to him. The prescriptions indicate that the virtue of universal love is fundamental for respecting the way (Sharf 366). They teach the virtues of compassion suggesting generosity in order to achieve the way. The scriptures stress on respect for one’s parents asserting that service to parents means service and respect to most ultimate spirits. The scriptures state the complexities involved for the powerful people to follow the way (Sharf 367). They assert how easy it is for the poor to abide to the way because of their condition in terms of material and wealth. The scriptures suggest that for one to achieve the way, one must live in a manner that he gourd his deeds (Sharf 367). The assertion is that once one guards his intentions, he will be able to view the image of himself. The Buddha requires the follower of religion to avoid fleshly desires and embrace the emptiness in order to view the truth concerning the way and the past lives (Sharf 368). The prescriptions in Lotus Sutra preach the importance of offering sacrifices to the Buddhist gods. They explain how many people offered Gold silver and other materials to their gods for the purpose of seeking the way (Watson 4). The prescriptions explain how the sick or the old can escape their troubles by seeking the way of the Buddha through offerings (Watson 4). The buddhas sermonize purity plus wisdom only possible through obeisance to Buddhist teachings. The prescriptions in Lotus Sutra teach that bodhisattvas can only achieve the way if, they do not hold to the passions plus desires of the world (Watson 4). In order to live in accordance to the teachings of the way, the bodhisattvas reside in emptiness and immobility, and progress to the extent of gaining the transcendental powers. The Lotus Sutra indicates the need for fulfilling the Buddhist doctrines. They argue that it is possible to overwhelm the devil by holding to the doctrines, which gives wisdom. Through use of the guidance of the teachings and the wisdom achieved from teachings, the bodhisattvas can overcome the legions of the devil (Watson 14). Those who obey the percepts live a righteous life without taking part in flawed conduct. The prescription teaches perseverance through acceptance and willingness to sufferings which one encounters as he observes the Buddhist scriptures (Watson 15). In Lotus Sutra, the bodhisattvas are urged to flee from merriment and laughter that emanates from foolish friends. The bodhisattvas can live with wisdom if they abandon the fools and make friends with wise men. The teachings in the piece suggest the need for sacrifices to the Buddha and the Monks (Watson 17). This practice is possible via use of best foods and drinks for sacrifice to the Buddha. The teachings show that the followers of Buddha can build memorials towers for the purpose of honoring the Buddha upon extinction (Watson 21). The similarity between the forty two sections and Lotus Sutra is evident in the way the teachings on Buddhism encourage the abhorrence of material and wealth (Sharf 365)). Both teachings assert that one can know the way of Buddha by despising worldly things. The teachings discourage passion and desires because they cannot make a follower of the Buddhist religion to live in agreement to the tradition of the Buddha (Watson 6). Both scriptures state that passion and desire is capable of destroying the mind, such that it is unable to do what is right. Teachings exemplify the ‘practice of the way’ with the torch burning in the dark, for once the torch enters the dark room darkness disappears. As the scriptures abhor worldly material plus wealth, they suggest contemplation of the world as temporary because this thought will help the one practicing to achieve the way (Sharf 367). Both prescriptions value the aspect of emptiness as emptiness is responsible for the vision of man, as one can view the truth, achieve the way and understand past lives. The doctrines teach that, despite adherence to the way, the body is subject to sufferings, death and immense despair (Sharf 368) The doctrines do not support the placement of faith with ones intentions. This is because the intent of a person cannot gain trust, a condition that culminates to sensuality and disaster. However, the teachings encourage placement of intentions with faith when one has achieved the status of a saint (Sharf 371). The difference between the doctrines in Forty-two section and Lotus Sutra is that, in Lotus sutra, doctrines emphasizes on the observance of the way through sacrifices to Buddha (Watson 8). In Forty- two sections, the doctrines stress on the control of bodily desires (Sharf 366). The bodily desires are responsible for man’s transgressions; lack of repentance will cause the crimes done by man return to him. The doctrines in Lotus Sutra contain stories of honorable Buddhas who have participated in improving the lives of others (Watson 11). For example, Sun Moon Bright is described by the doctrines for saving numerous souls. The forty-two sections consist of phrases that are the words of Buddha. The teachings offer guidance on things to observe in order to achieve the way. They encourage eradication of sentiments plus desire. In Lotus Sutra, the scriptures talk of the powers of Buddha as evident from the shining of light. The doctrine teaches the observance of the six paramitas (Watson 21). The scriptures in forty-two sections do not explain the meaning of paramitas. The doctrines in Lotus Sutra prescribe the crowning of a new Buddha in the event of extinction of the existing Buddha (Sharf 368). The Buddha being crowned must have followed the ways of the Buddha when the one under the extinction was alive. Works cited Watson, Burton. The Lotus Sutra. New York: Columbia University Press. 1993. Print Sharf, Robert. “The Scripture in Forty-Two Sections.” In Lopez, ed. Religions of China in Practice, pp. 360–71. Sharma, Chandradhar Read More