Summary

In the Saddharma Pundarika Sutra [hereafter referred to as the Lotus Sutra] itself, it claims to be the king among all the sutras. Whether looking at it from its theoretical developments or actualization of its practices, this sutra indeed rank as one of the most significant and momentous Mahayana scriptures. It has been relied on by many patriarchs from different sects of Chinese Buddhism.

There are approximately over sixty different methods of cultivation practices introduced in the Lotus Sutra. Among the various methods revealed in this twenty-eight fascicle scripture, the practice of expounding this sutra to others appeared most frequently. Complimentary practices that appeared are, upholding, reciting, and making offerings, to the sutra. This sutra also encourages the practice of the six paramitas and the thirty-seven auxiliary practices. Perhaps the most outstanding examples of practices would be the Bodhisattva Never Despise, who prostrated and paid respect to everyone he saw, and the Bodhisattva Medicine King, who burned his own body as an offering to a Buddha. The resolute mind of faith which reveres everyone as a future Buddha, and the utmost mind of aspiration for the [Buddha] Path, which relinquishes even one's own body has increased the energetic spirit, in striving to progress amidst the placid and less vigorous [styles], of Chinese Buddhism.

The direct impact of the Lotus Sutra on the methods of cultivation practice that developed in Chinese Buddhism is enormous, some were collected and compiled into book form; others into instructional manuals on ritual ceremonies. Two of these texts, namely, the An-Lo hsing i ("The essential Meaning in the Course of Ease and Bliss") written by Hui-ssu of the Ch'en Dynasty, and　

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particularly the Fa-hua san-met ch 'an-i ("The Manual of the Louts Samadhi Repentance") written by Chih-i of the Sui Dyn., have been the most influential.In accordance with the guiding codes of the T'ien-t'ai sect, there have been subsequent compilations of many more manuals for repentance rituals. Thus, this allows Chinese Buddhism to be more accessible to the general public, on the one hand, introducing group practice, and at the same time, establishing a ritualistic devotional practice towards the Buddha.

The Lotus Sutra advocates the spirit of casting off one's body to seek for the Dharma and, at the same time, makes a special emphasis on carrying out the spirit of both gentleness and patientendurance. It is precisely this kind of beauty and virtue, in its pliability yet unyieldingness, that has penetrated deeply into the very heart of Chinese Culture.

Moreover, thi sutra advocates the practice of recitation of the Buddha's and Bodhisattva Avalokitesvara's names-which also had a tremendous effect on the wide spread of Buddhism. Even a non-Buddhist, who when faced with a critical illness or calamity, would call out the name and seek out the help of Amitabha Buddha or Bodhisattva Avalokitesvara. Consequently, this has established an incalculable sense of stability and security to the hearts of the Chinese society for hundreds and thousands of years.