Saddharmapun. darı̄kasūtrain Chinese History and.
Its Significance in the 21st Century

Yang Zengwen

A

S one of Mahāyāna Buddhist scriptures translated in Chinese in theearly stage of Chinese Buddhism, Fahua jing (Saddharmapun. darı̄kasūtra/Good-Law Lotus Scripture) once gave its comprehen.
sive impact to peoples in China, Korea and Japan in the process ofdevelopment and transmission of the Northern Buddhism. Until presentday, the scripture has enjoyed the worship in the society of the abovementioned regions. At the turn of a new millennium, the scripture is still
believed to possess the strong viability in an epoch of high technology
and science. Through re-interpretation in the modern society, theessence of the Fahua jing can be carried forward in the establishment ofreverence for life, spiritual exchange of broad mass of worshipers andpeoples, formation of conception of environmental protection and safeguard of international peace.
CHINESE TRANSLATIONS OF THE FAHUA JING

As a text produced in the early time of Indian Mahāyāna Buddhism, themost prevalent versions of the Fahua jing were the Zheng fahua jing
(Lotus Sutra of the Correct law) and the Miaofa lianhua jing (Lotus
Sutra of the Wonderful Law). The former was interpreted by the monk
Dharmaraks. a (Zhu Fahu) in the period of Western Jin (265–316), andthe latter by the eminent scholastic monk Kumārajı̄va in the period of
Later Qin (384–416).
In the seventh year of Taikang in the Dynasty Western Jin (286) Dharmaraks. a translated the Fahua jing in Chang’an with the help of laybuddhists Nie Chengyuan, Zhang Shiming, and Zhang Zhongzheng. Thisversion was welcome and preached in North of China as soon as coming
to the light. More than 100 years later, the most popular translation by
Kumārajı̄va was also completed in Chang’an. That was in the eighthyear of Hongshi period in Later Qin Dynasty. When the scripture was
first interpreted, it was comprised of 27 chapters in seven volumes. The
present-day 28 chapters in eight volumes took form in the later time20

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21

when the chapters of Devadatta and Pumen (the Universal Gateway of
the Bodhisattva Perceiver of the World’s Sounds) were added to it.
According to the Chu sanzangji ji (Records of Translating Tripit.aka),
the chapter of Devadatta in Sanskrit was gained in Turfan by the monk
Faxian from the Qi period (479–502) of Southern Dynasties and carried
to the city of Jiankang where another Indian monk named Dharmamati(Fayi) rendered it into Chinese. Whereas the reciting gāthā for the chapter of Pumen was translated by the monk Jñānagupta in the period ofNorthern Zhou (557–581), which is told us by a comment appended to
the Good-Law Lotus recorded in the Kaiyuan shijiao lu (Records ofChinese Buddhist Scripture Edited in the Kai-yuan Period of Tang
Dynasty). In addition, there is a Tianpin miaofa lianhua jing (The Chapter-Added Saddharmapun. darı̄kasūtra)rendered by Jñānagupta in col.
laboration with Dharmagupta, which is consisted of seven volumes withsome differences in the chapter titles and contents, yet its main body oftext is very similar to the version by Kumārajı̄va. The latter eventuallybecame the orthodox version in the Northern Buddhism.
IDEOLOGICAL FEATURES OF THE SADDHARMAPUN. DAR. ĪKASŪTRA
The Saddharmapun. darı̄kasūtra was one of the early Mahāyāna scrip.
tures that were characteristic of imaginary plots, far-reaching moral,
and vivid metaphors. Thus it has brought about comprehensive influence throughout the East Asia. The scripture possesses the following
features in Buddhist ideology:
It Proclaims That All Living-Beings Become Buddhas.
In the primitive Buddhism, it was only recognized that the Saint
Shakyamuni was entitled to become a Buddha, whereas all other cultivators can enjoy the possibilities to come to the summit as arahants,
insulated from the Buddhahood. When the early Buddhist forked into
Mahāsimgha and Theravāda sects, there arose an idea of Past Buddha
meaning Gotama Shakyamuni attained to his liberation. After the rise ofMahāyāna Buddhism, the delivered monks were told to have three
results such as śrāvaka, pratyeka and bodhisattva, and the ways they
have to go through were called srāvakayāna, pratyekayāna and bodhisattvayāna. To become Bodhisattva was only next to the Buddha andhe would eventually reach the Buddhahood with special cultivation,
among which he should first set up the greatest will to seek for Enlightenment upwardly and to save all the sentient beings downwardly. Onlyin this stage, Mahāyāna Buddhism had promised that a pious seeker

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SADDHARMAPUN. DAR. ĪKASŪTRA IN CHINESE HISTORY

could become a Buddha. And taking the ideal of entering into Buddhahood as central thesis, a group of Mahāyāna texts come into being.
They were the Prajñāpāramitāsūtra, Avatamsakasūtra, Saddharmapun. darı̄kasūtra,Vimalakı̄rtinirdeśasūtra, and Sukhāvatı̄vyūhasūtra and so on.
.
The Saddharmapun. darı̄kasūtra expounds a theory that the three vehi.
cles like śrāvakayāna, pratyekayāna and bodhisattvayāna are only
expedient delivering resorts according to the Buddha’s original intention, and the three vehicles will converge into a lofty end—to let all thesentient beings gain the final Enlightenment. In the second chapter of
Expedient Means, a very famous metaphor is given to show the teaching. In order to save his three children from the house on fire who are
indulging in play and do not sense their own peril on the moment, themerci-filled father use the three different carts that are drawn respectively by a bull, a deer and a goat to induce his sons to get out of the house;in the chapter of Simile and Parable, another metaphor describes that apoor son is looking for his father and finally succeeds in inheriting family property, which means all Hı̄nayāna followers are also sons of the
Buddha, and the father’s teaching will lead them to the Buddhahood.
The scripture also accounts about the Buddha’s prediction that quite afew Hı̄nayāna disciples like Śāriputra, Mahākāśyapa and Subhūti will
surely be guaranteed to become Buddhas.1 Buddhism generally allots alow position to women in its world where a woman cannot become aking or Heaven King, nor Buddha. Yet in the Fahua jing, a story ofLongnü (Dragon’s Daughter) who transforms into male body before
entering into Buddhahood, which set up a model promising reward as
woman being a Buddha;2 Also in the scripture, the Buddha gives his
prediction that nuns like Mahāprajāpatı̄ and Yāshodhara will mountupon the throne of Buddha in the future. The conception that all people
are equally to become Buddhas are reshaped in the expressions of kaiquan xianshi (opening the expedient gate-ways and demonstrating thetrue and only one truth) and huisan guiyi (unifying three ways into one
real way).
Mahāyāna Doctrine of Buddhakāya (Buddha’s Body) Exemplified byMeans of Jiuyuan Chenshi (Everlasting and Ultimately Real) Shakyamuni Buddha.
Mah āyāna Buddhism affirms that there was not only existing the Past
Buddha, but also Present and Future Buddha. In addition, it puts forward an enunciation of Buddhakāyas. Among various bodies, the typical one is the dharmakāya (dharma body) which is said to represent the
Buddha’s teaching and the essence of Buddhism as well as the universe.

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23

Besides there are sambhogakāya(bliss body) and nirmāna-kāya(mani.
.
fested body). The former is realized only through timeless cultivation
by a bodhisattva until he finally experienced what the ultimate reality is
like, and the latter can be many figures by that the Buddha tirelessly
preaching his teachings on the earth and help his worshipers in responseto their invoking. As we understand, the founder of Buddhism should be
the Buddha in his nirmānakāya.
At the time when the Fahua jing was.
formulated, there were not the doctrine of Buddha’s trikāya. Nonetheless, we are able to feeble the trace of the conceptions in a few chapterslike the chapter of Emerging from the Earth in vol. 5 and the chapter ofthe Emergence of the Tresure Tower in vol. 4. The Buddha Shakyamuni
demonstrates an evident double character of nirmānakāya
and.
dharmakāya in the former, and in the latter we are told that a magnificent pagoda emerges from under the ground with a Buddha of Multijewels living in a long-long-ago past, who comes to preach the Fahuajing to Shakyamuni Buddha and witness the great event. We areimpressed deeply by the numberless Buddhas who have come from all
Buddha-kingdoms in the 10 directions in order to attend to the granddharma-preaching ceremony. The chapter of Emerging from the Earthalso describes that under this earth, there are many bodhisattvas as the
Buddha Shakyamuni’s disciples who have set up great wills to propagate and protect the Fahua jing in the future. The chapter of the Life
Span of the Thus Come One mentions that the Buddha Shakyamuni has
survived endless number of kalpas (aeons) and he will live on without
extinction. According to Chinese Buddhist tradition, the Master Zhiyi
of the Tiantai School and the Master Jizang of the Three-Treatise
School say in their commentaries to the Fahua jing that Shakyamuni
Buddha is a triad of dharmakāya, sambhogakāya
and nirmānakāya.
.
.
Although he has attained to his dharmakāya, he is still persisting in3
teaching all beings in forms of sambhogakāya
and nirmānakāya.
.
.
People in the later time re-express the conception of Shakyamuni
becoming Buddha by kaijin xianyuan (to demonstrate the distantlongevity of the Buddha’s dharmakāya in comparison to the nearness of
his nirmānakāya)
and kaijing xianben (to demonstrate the dharma as.
being equiavalent to the Buddha’s dharmakāya through phenomena
explained by the Buddha’s nirmānakāya).
.
For the First Time the Fahua Jing Brings forward Important Conceptions such as Zhufa Shixiang (True Entity of All Phenomena) and Shi
Rushi (Ten Factors).
The chapter of Expedient Means says: “The Buddha has established the24

SADDHARMAPUN. DAR. ĪKASŪTRA IN CHINESE HISTORY

first ontological principle that is hardly understandable. It is only
through the Buddha and Buddha that the zhufa shixiang can be exhaustedly pondered and expounded. What is mentioned here as zhufa (allphenomena) is ten factors manifested through phenomena: form, nature,
substance, power, action, cause, condition, effect, compensation, andultimacy.” The zhufa shixiang here refers to yifo cheng (one vehicle),fozhi zhijian (Buddha wisdom), zhufa jimie xiang (extinction face ofany dharmas), and dacheng kongyi (meaning of Mahāyāna’s voidness),which is representative of the fundamental truth of Mahāyāna Buddhism against the background of the Prajñāparāmitta scriptures. The
chapter of Peaceful Practices says like this: “By the super insight one
know all beings is empty, which is the suchness’ appearance and not
upside-down, immovable, uninvertible and unchangeable; like the nothingness of voidness, it is beyond any speech, any words and names, andbeyond possession; it is numberless, boundless and untouchable.”4 To
this sense, the shixiang in the Fahua jing is something like the ideas likeshixiang (true entity), zhenru (essential truth of things), bijing kong(ultimate void), faxing (dharma nature), foxing (Buddha nature) andnirvāna,. etc. used in the Prajñāparāmittasūtra and the Vimalakı̄rtinirdeśasūtra. As all these terms are very flexible and can be explained inmany way, ancient Buddhist scholars tended to adopt them to create
their Buddhist philosophic systems.
The Faith in Guanyin Bodhisattva is Praised in the Scripture.
Nearly everywhere the Fahua jing talks about the merits of the Bodhisattva of Sympathy who tirelessly goes everywhere to rescue his followers in answering their invoking. The chapter of the Bodhisattva
Wonderful Sound announces that Guanyin is able to transform into any
figures to teach the Fahua jing and save the suffering in their deeds.5
The chapter of Pumen stresses Guanyin’s great power to deliver anyone
when his name is called by any worshipers. Guanyin has 32 incarnations and it is said Guanyin can observe the miserable’s crying. Guanyinis the most popular goddess of in the eyes of Chinese followers.
SADDHARMAPU. N. DAR ĪKASŪTRA AND CHINESE BUDDHISM
As soon as the Fahua jing was translated into Chinese, it immediately
diffused broadly and brought about far-reaching multi-influences as following:
The Fahua Jing’s Commentaries and Their Explanation to Zong and Ti

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25

Among the disciples of Kumārajı̄va, quite a few like Sengrui made theircommentaries. Sengrui once studied the Zheng fahua jing translated by
Dharmaraks. a and took part in the interpreting work of the Miaofa lianhua jing. He was called Jiuche Fashi, since he was a dharma-master
who was able to expound the scripture in a way called jiuche (ninetracks). Another disciple named Tanying also knew the Zheng fahuajing very well. And he composed a commentary in four volumes soonafter the Lotus Scripture was interpreted by his master Kumārajı̄va; Theeminent monk Daosheng wrote a commentary in two volumes entitled
Fahua yisu (Commentary on the Lotus Sutra) which is extant today.
Later in the different periods, many scholastic monks have to show theirtalents by enunciating the text with their writings. Such as the monk
Huilong at Mt. Lushan, Fayao, and Sengyin in the Song-Qi period(420–502) of Southern Dynasties; Fayun and Huisi in the Qi-Liang
period (479–557); Zhiyi in Sui Dinasty (589–618) and Jizang in Tang
Dynasty (618–907). Among their works, whatever is still extant as follows: the Fahua jing yiji (Annotations on the Lotus Sutra, eight vols.)
by Fayun, the Fahua jing anlexing yiji (Essential Meaning of the Lotus
Sutra) by Huisi, both the Fahua wenju (Words and Phrases of the Lotus
Sutra, 20 vols.) and the Fahua xianyi (Profound Meaning of The Lotus
Sutra, 20 vols.) by Zhiyi, the Fahua xianlun (Treatise on the Profundityof the Lotus Sutra, 10 vols.), the Fahua yisu (12 vols.) and the Fafua
youyi (Meaning of the Peaceful Practices of the Lotus Sutra) by Jizang,
and the Miaofa lianhua jing xuanzan (Praising the Profundity of the
Lotus Sutra of the Wonderful Law) by Kuiji. Monk Jizang was thefounder of the Three-Treatise School, and Master Zhiyi the first patriarch of the Tiantai School. Kuiji was the actual founder of the Faxiang
School.
Owing to the tendency of traditional way of thinking, all these works
adopted methods of comprehensiveness and synthesis, and firmly
grasped the fundamental aim and central idea that was called ti or zong(principle), which reflected people’s concerns and knowledge about the
text at their contemporary time. In his commentary of the Fahua xianlun, the Master Jizang listed some representative views at that period as
follows:
Huiyuan at Mt. Lushan of Eastern Jin (317–420) who took yicheng(one vehicle) as zong; Huilong at Mt. Lushan of Song-Qi (420–502)
who took guozhi (fruit wisdom) as zong; Huiguan of Song period(420–472) who took zhenhui (real wisdom) as ti; Sengyin at Zhongxing
Temple of Qi period yicheng shihui (one vehicle real wisdom); Fayun at

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SADDHARMAPUN. DAR. ĪKASŪTRA IN CHINESE HISTORY

Guangzai Temple of Liang period (502–557) yicheng yinguo (one vehicle causation) as zong.
There were some others claiming that zong and ti was ershang (double-goodness), miaofa lianhua (good law lotus), changzhu (everlasting
being) and others. Master Jizang criticized all of those claimings andviews. In his opinion, the only right one was that Enlightenment shouldbe the highest principle. Yet, as the Fahua jing concerned, he insisted
that “shixian zhengfa (suchness) is the principle.”6
Zhiyi took ti and zong as separate category when he expounded the
Fahua jing. There were chapters titled as “Dier xian ti” (Section two as
Indicating Ti) in vol. 8 and “Disan ming zong” (Section Three as Indicating Zong) in vol. 9 of his Fahua xuanyi. Zhiyi thought that zong andti had the relation of means and aim. He disagreed with all previous
views and formulated a scheme of benmen (essential teaching) andjimen (theoretical teaching) which was to demonstrate the causation as
the final principle in the Fahua jing.7
There was a chapter of Peaceful Practices which made a demarcation.
All chapters before it were put into jimen, and the chapters after it fell
into benmen. In his opinion, the former part of the text were only an
expedient means to show the relativity of the sancheng (three vehicles)
and usher the real teaching as the ultimate way to emancipation. Whereas the latter part of the text served for further laying out Sakyamuni
Buddha’s preaching as phenomenon, and the Buddha’s fundamental
goal to show the real fruit that meant the essential purpose of Buddhism.
According to the foregoing facts, Chinese scholars think that there
are two fundamental statements: one is that every sentient being is apotential Buddha, that is the only vehicle taught by the Buddha; theother is the idea that the Shakyamuni Buddha whose being is jiuyuan
chenshi (everlasting and ultimately real) possesses the double body as
dharma-kāya and sambhogakāya,
and the Shakamuni Buddha in histo.
ry is only one of the numberless incarnations of the Buddha. All theirexegeses to the Saddhamapu. darı̄kasūtra focuses on the two points.
.
Various Forms of the Fahua (Dharma Lotus) WorshipConcerning with the Fahua worship, there are many Buddhists’ works
that record various miracles about the text’s worshiping from the Liang
to Tang and Song Dynasties, such as the Gaoseng zhuang (Biographiesof Eminent Monks), the Ji shengzhou sangbao gan tong lu (Collected
Records of Miracles Resulting from Worshiping Three-Jewels in China)
by Daoxuan, the Fayan zhulin (Pearl Trees in the Buddhist Garden) by

SADDHARMAPUN. DAR. ĪKASŪTRA IN CHINESE HISTORY

27

Daoshi, the Hongzang fahua (Records of Stories Praising the Dharma
Lotus Scripture) by Huixiang, Fahua zhuanji (Records of Stories about
the Dharma Lotus Scripture) by Sengxiang in the Tang Dynasty as wellas the Taiping guangji (Universally Recordings Collected in the Taiping
Years) by Lifang in the Song Dynasty. Chinese people in the medieval
ages deeply believed that any of these activities like explaining, reciting, copying and practicing the fahua sangmei (meditation techniquesof the Fahua jing) would brought about indescribable merits so it wasvery popular for worshipers to devoted themselves to erect pagodas andimages of figures in the Fahua jing, worship the Guanyin Bodhisattva,
even to burn part of their bodies and commit suicide by burning themselves as sacrifice to the Buddha. The worshipers of Dharma Lotus
Scripture covered all layers of the ancient society from the emperors
and his counsels around in the court to common monks and nuns andthe working people. They cherished the different motives and wishes intheir practice. Some wanted to attain the final Enlightenment and moksha (liberation), others wanted to transmigrate into a well-being status
next life, and most of them expected to live in the pure land (Buddhist
paradise) after life.
The Fahua jing has had an impact upon Chinese Buddhist schools todifferent extent respectively. Among them, the Tiantai School put it
before any other Buddhist scripture, and some basic concepts like yifo
cheng (one vehicle of the Buddha), shi fajie (ten dharmadātu) and shi
rushi (ten factors) has become the organic part of the school’s ideological frame.
CONTEMPORARY INTERPRETATION OF THE DHARMA LOTUS SUTRAAND ITS ROLE IN THE 21ST CENTURYIn present days scientific technology has developed to an unbelievable
degree and the economic and cultural exchanges between all countries
are going to a deeper and wider directions. As people have experienced
more and more new things, they become deeply concerned with theirinner world and their spiritual needs. If Buddhism wants to keep its
energetic viability, it must come along with the speed of the times, andprovides consistently the society it depends on with lofty values in theneed of its followers. In this case, the essential thing is how to re-interpret the Buddhist teachings to meet the requirements of modernity as aworld trend. In the past of more than 2,000 years, Buddhism survived
the vicissitudes by adopting itself to Chinese circumstances of culture
and politics, and eventually accomplished its sinicization. That process

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SADDHARMAPUN. DAR. ĪKASŪTRA IN CHINESE HISTORY

gives us some insight in our reinterpreting activity in modern times.
As for the adaptation of the Fahua jing to today’s world, I think that
there are, at least, two principles which we should follow: One is theloyalty to the original meanings of the text, which we might call as“heart of the Buddha”; The other is to popularize the reinterpretation inorder to make it understandable and acceptable to people in common.
Thus, we should make a serious consideration of the followings:
Bringing New Sense to the Conception of Equality the Scripture
In the chapter of Expedient Means of the Fahua jing, the stress upon theuniversal Buddhahood for all beings is repeated here and there. It
upholds that śrāvaka, pratyeka and bodhisattva, and even the eightparts consisting of devas and nagas have all equal chance to become
Buddhas. The chapter says: “No matter śrāvakas or bodhisattvas, they
are sure to actualize their Buddhahood if only they hear my preaching,even a shloka (verse). In the Buddha’s land of 10 directions, only one
vehicle is real, not two, not three.” Although there is no definite idea of
Buddhahood, in the scripture there is a “Buddha’s knowledge” whichmeans the later developed conception of Buddha nature (Buddhahood).
The original meaning of fo (Buddha) was Enlightenment, and thechengfo (becoming Buddha) referred to the final knowledge of the truthof life and society. In this sense, to become a Buddha never means thatan Enlightened one can ignore the common people. Conversely, thetransition in spirit assigns a new task to him to be ready to help any suffering beings until they gain the eventual Enlightening. In today’s situation, to make people acquire Buddha’s knowledge should mean that letthem have equal chance and right to take education, to develop themselves, and to be respected in their life. Becoming-a-Buddha onlymeans self-actualization of personality.
In the 21st century, the whole mankind faces universally the task ofseeking peace and development. In the view of the Fahua jing, it is very
natural that all peoples and races are equal when they realize their economic and cultural ideals in this world. By flexible interpretation, theFahua jing should offer its own active contribution to building of new
reasonable economic frame and political order in the world.
The Zhufa Shixiang and Man-and-Nature Merging into Whole
The chapter of Expedient Means in the Fahua jing, the zhufa shixiang(true entity of all phenomena) is explained as ten factors manifested
through the phenomena: form, nature, substance, power, action, cause,
condition, effect, compensation, and ultimacy. In a word, the conception

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29

is a comprehensive one that covering all facets and characters any
beings that is named as shijie (Ten Worlds) including destinies as hell,preta (hungry ghost), beast, asura, man, heaven, śrāvaka, pratyeka, bodhisattva and Buddha. All phenomena in existence are representative ofthe zhufa shixiang. In its essence, world can be reduced into voidness
and nothingness, and on this fundament the real appearance is equal tosuchness, dharmatā (dharma nature), and eventual emptiness. Logicallyspeaking, by that universal character of emptiness and voidness, allthings and beings are inter-penetrative and interchangeable. It is only on
the conception that logically based the yinian sanqian (three thousand
realms in a single moment of mind) and shijie huju (mutual possessionof the Ten Worlds) that the Tiantai School claims.
At the last analysis, the idea that all existences converge into a wholeis very similar to the traditional Chinese tianren heyi (identification
between nature and mankind). From this knowledge, people will draw aconclusion that nature and human society are inter-dependent and mutually compensatory. Today when the environments which people live inare rapidly deteriorated as the development of industrialization,
mankind is repeatedly warned: it will terribly punished if the plundering
exploitation of the nature can not be stopped.
Renovation of Concepts of Liudu (Six-Parāmita)
and Cibei (Mercy and Compassion) to Enrich Social Values
As a Mahāyāna text, the Fahua jing insists liudu as the fundamental
actions a would-be bodhisattva should conduct. The text says that if one
can follow its teachings “as well as practice gift-giving, persisting precepts, fostering humility and keeping efforts, meditation and wisdom,then he will gain the endless and unaccountable merits.” In modern
society, we should say that gift-giving means not only material donation, but also help develop cultural and educational institutions as wellas popularize the scientific and technical knowledge.
Mercy and compassion is the highest morals that is carried forward
exhaustedly in the Fahua jing. Its chapters of the Bodhisattva Wonderful Sound and Pumen play up the all-saving spirit of Guanyin Bodhisattva. Mercy means providing joyfulness and pleasure to others, andcompassion relieving others from the sufferings. In present society theconception of mercy and compassion can be substituted by humanism.
Therefore it should be given the priority to and not only limited withinhumanistic activities in making donations when some natural disasters
take place but also support to the struggles for human rights anddenouncing any abuse of human rights.

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SADDHARMAPUN. DAR. ĪKASŪTRA IN CHINESE HISTORYIn the 21st century, the Northern Buddhism, especially the Tiantai
School and other sects that hold the Dharma Lotus as superior one willcontinue to exploit its sublime teachings and push forward their own
doctrines. It is expectable that in the future Buddhism imbued withessence of the Dharma Lotus Sutra will surely go forward with a newunprecedented age.
Notes
1

cf. Fahua jing, vols. 3 and 4
cf. Fahua jing, vol. 4
3
cf. Fahua wenju, vol. 9 and the Fahua yisu, vol. 10
4
cf. Fahua jing, vol. 5
5cf. Fahua jing, vol. 7
6
cf. Taisho shinshu daizokyo, vol. 34., Tokyo: Society for the Publication of the
Taisho Tripitaka, 1926, pp 374–381
7
cf. Taisho shinshu daizokyo, vol. 33., Tokyo: Society for the Publication of the
Taisho Tripitaka, 1926, p 7952