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Author 釋聖嚴 (著)=Shih, Sheng-yen (au.)
Source 中華佛學學報=Chung-Hwa Buddhist Journal=The Journal of Chinese Buddhist Studies
Pages1 - 16
Publisher中華佛學研究所=The Chung-Hwa Institute of Buddhist Studies
Publisher Url
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese; 英文=English
Keyword法華經; 修行法; 安樂行義; 法華三昧懺儀; 受持讀誦; 觀音菩薩=觀世音菩薩=Avalokiteshvara; 懺儀=懺法=懺法儀=The Ritual for Confession and Pardon; 經懺; 菩薩=Bodhisattva; 智顗=智者大師=天台大師; 修行方法=修行法門=Practice; 苦行=Ascetic; 信心=Belief=Faith; 阿彌陀佛=Amitaba Buddha=Amida Buddha; 法華宗=天台宗=Tendaishu=Tien-tai Buddhism

人解說經義,其次是受持,讀頌,供養經卷等. 此經也在鼓
的藥王菩薩苦行. 此種尊重他人是未來佛的信心,及為法


定和柔韌的美德. 此經主張稱名念佛,及稱念觀世音菩薩

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 developmetns 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,amd making offerings, to
the sutra. This sutra also encourages the praactice
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
particularly the Fa-hua san-mei 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,extablishing 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

Moreover,the 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 ha
ISSN10177132 (P)
Created date1998.07.22
Modified date2017.06.15

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