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Scripture of the Lotus Blossom of the Fine Dharma (the Lotus Sūtra)


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Originally published in 1976, Leon Hurvitz's monumental translation of the Lotus Sutra is the work scholars have preferred for decades. Hailed by critics as an "extraordinary" and "magnificent" achievement, Hurvitz's translation is based on the best known Chinese version of the text and includes passages of the original Sanskrit that were omitted from the Chinese. Beloved for its mythology and literary artistry, the Lotus Sutra is one of the most popular and influential texts of Mahayana Buddhism, asserting that there is only one path to enlightenment, the bodhisattva path, and that all followers without exception can achieve supreme awakening. The text argues that the Buddha cannot be delimited by time and space and that a common intent underlies the diversity of Buddhist teachings. Through parables of the burning house, the wayward son, and other tales that have come to be known throughout East Asia, the sutra skillfully concretizes abstract religious concepts and clarifies bold claims about the Buddhist tradition. Urging devotees to revivify doctrine through recitation and interpretation, the sutra powered an organic process of remaking that not only kept its content alive in the poetry and art of premodern Asia but also introduced new forms of practice and scriptural study into contemporary Buddhism. Stephen F. Teiser's foreword addresses this vital quality of the sutra, discusses its background, and reflects on the enduring relevance of Hurvitz's critical work.




Chih-i (538-597)


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The Lotus Sutra


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This poetic adaptation of the Lotus Sutra is faithful to the English translation by Dutch scholar Hendrik Kern (Oxford 1909) from a Sanskrit manuscript written on palm leaves found in Napal in 1039. This poem is not based on the Chinese version of Kumarajiva. The poem is presented in two column format in easily readable lines of verse for daily sutra reading and recitation. The stanza numbers were unembedded from the text. The original introduction and footnotes were omitted. Comments and notes were incorporated when they were applicable. Sanskrit names and terms are set with modern diacritical marks. An index with expanded entries is included. The Lotus Sutra is also known as the Saddharma-Pundarîka Sutra or the Lotus of the True Law. It is one of the most important and influential scriptures and literary works in Mahayana Buddhism. This religious classic is adored, revered, and subject to intense veneration by millions who use it as a manual for prayer, chanting, and meditation. This major treatise in Mahayana Buddhism places greater emphasis on devotion and worship than meditation or other practices. This sutra has an extensive cast of characters including the Buddha and other innumerable Buddhas, Bodhisattvas, gods, and humans in vast, cosmic, and fantastic settings for the telling of parables, stories, and sermons. The 'One Vehicle' concept of Mahayana Buddhism is explained. In the manuscript it is stated that a person derives great merit from reading, writing, and the propagation of the Lotus Sutra.




The Lotus Sutra


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The Lotus Sutra is one of the most popular and influential Mahayana sutras, and the basis on which several schools of Buddhism were established.The oldest parts of the text (Chapters 1-9 and 17) were probably written down between 100 BC and 100 AD: most of the text had appeared by 200 AD. The earliest known Sanskrit title for the sutra is the Saddharma Pundarika Sutra, which translates to "the Lotus Flower Formula (or Rule) of Good Dharma." The Lotus Sutra presents itself as a discourse delivered by the Buddha toward the end of his life. The tradition in Mahayana states that the sutra was written down at the time of the Buddha and stored for five hundred years in a realm of nagas. After this they were reintroduced into the human realm at the time of the Fourth Buddhist Council in Kashmir.




The Essentials of Buddhist Philosophy


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Buddhism had already spread far into other countries before it declined in India in the eleventh century A.D. Hinayana flourished in Ceylone, Burma, Siam and Cambodia; Mystic Buddhism developed in Tibet; Mahayana grew in China. In Japan, the whole of Buddhism became the living and active faith of the masses. The present study relates to Japanese Buddhism, as in Japan alone the whole of Buddhism is preserved. The author presents Buddhist Philosophy in an ideological sequence and not in its historical sequence as Prof. Stcherbatsky has done in his Buddhist logic. But the ideological sequence as presented by the author is not the sequence in the development of ideas; it is rather the systematization of the different schools of thought for the purpose of an easier approach. Divided into fifteen chapters, the book deals with different schools of Buddhist Philosophy. The author has grouped these schools under two heads: (1) the schools of negative rationalism, i.e. the religion of Dialectic Investigation, and (2) the schools of Introspective Intuitionism, i.e. the Religion of Meditative Experience. The author treats these schools in the most scientific and elaborate way.