43 Facts About Lotus Sutra

Lotus Sutra sees all other teachings are subservient to, propagated by and in the service of the ultimate truth of the "One Buddha–Vehicle", a goal that is available to all.

The Lotus Sutra indicates that not only can multiple Buddhas exist in the same time and place, but that there are countless streams of Buddhas extending throughout all of space and through unquantifiable eons of time.

Jacqueline Stone writes that the Lotus Sutra affirms the view that the Buddha constant abides in our present world.

Lotus Sutra is presented in the form of a drama consisting of several mythological scenes.

Lotus Sutra then says that the Buddha is about to expound his ultimate teaching, The White Lotus of the Good Dharma.

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The Buddha states that those who reject and insult the Lotus Sutra will be reborn in hell.

The theme of propagating the Lotus Sutra which starts in chapter 10, continues in the remaining chapters.

Someone who does not know the Lotus Sutra is like digging a well and finding only dry earth, while a bodhisattva that knows the Lotus Sutra is like striking water.

The Buddha states that another Buddha resides in the stupa, Prabhutaratna, who attained awakening through the Lotus Sutra and made a vow to make an appearance to verify the truth of the Lotus Sutra whenever it is preached.

Lotus Sutra's then turns into a male bodhisattva and becomes a Buddha.

Lotus Sutra has only appeared to become awakened recently as a skillful means to teach others.

Lotus Sutra says that this teaching has led countless bodhisattvas, as many as the sands of the Ganges, to various levels of spiritual accomplishment.

Lotus Sutra says that there is greater benefit in hearing and believing the Lotus Sutra than practicing the first five perfections for eons.

Lotus Sutra's accumulated merits enable him to take on many different forms to propagate the Lotus Sutra.

Lotus Sutra says that those who uphold the sutra will be reborn in the Trayastrimsa and Tusita heavens.

Lotus Sutra says that those who uphold this sutra will have many good qualities and should be seen and respected as Buddhas.

Lotus Sutra was frequently cited in Indian scholarly treatises and compendiums and several authors of the Madhyamaka and the Yogacara school discussed and debated its doctrine of the One Vehicle.

Chinese Lotus Sutra has been translated into other Asian languages including Uighur, Tangut, and more recently colloquial Chinese, Japanese, Vietnamese, and Korean.

One topic of debate among Chinese commentators to the Lotus Sutra was the "three carts or four carts" debate which focused on whether the One Vehicle was the same as the bodhisattva vehicle or a different vehicle that transcends the Mahayana.

Chinese exegetes disagreed on whether the Buddha of the Lotus Sutra had an infinite life or a finite life as well as on the issue of whether the ultimate, primordial Buddha of the Lotus referred to the Dharma-body, to the reward body, or to the manifest, physical body .

Zhiyi interpreted the Buddha of the Lotus Sutra as referring to all three Buddha bodies of the Trikaya.

Lotus Sutra composed the Lotus Samadhi Rite of Repentance based on the sutra.

Lotus Sutra has been an extremely influential text in Japanese Buddhism.

Saicho understood the Lotus Sutra to be a "great direct path" to Buddhahood which could be reached in this very life and in this very body.

Japanese monk Nichiren founded a new Buddhist school based on his belief that the Lotus Sutra is "the Buddha's ultimate teaching", and that the title is the essence of the sutra, "the seed of Buddhahood".

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Lotus Sutra was originally a Tendai monk, but grew to believe that Tendai had become corrupt and had turned away from the Lotus Sutra and embraced all sorts of useless practices, such as esoteric Buddhism and Pure Land devotionalism.

Lotus Sutra held that the current social and political chaos in Japan was caused by this sinful behavior.

Lotus Sutra therefore tasked himself and his followers with rescuing as many people as possible by getting them to abandon their heretical forms of Buddhism through direct confrontation and converting them to the one vehicle of the Lotus.

Lotus Sutra believed that establishing the true Dharma of the Lotus in Japan would lead to lasting peace and he identified with the bodhisattva Visistacaritra, leader of the bodhisattvas of the earth which appear in chapter 15.

Lotus Sutra was a key source for Dogen, the Japanese founder of Soto Zen Buddhism.

Lotus Sutra used the Lotus Sutra to move his sect from a "temple Buddhism" perspective to one based on social engagement.

Burnouf's French translation of a Nepalese Sanskrit manuscript of the Lotus Sutra, titled "Le Lotus de la bonne loi traduit du Sanscrit accompagne d'un commentaire et de vingt et un memoires relatifs au Buddhisme", was published posthumously in 1852.

Burnouf really appreciated the "parables" found in the Lotus Sutra, which reminded him of the parables of the New Testament.

Western interest in the Lotus Sutra waned in the latter 19th century as Indo-centric scholars focused on older Pali and Sanskrit texts.

Lotus Sutra became an extremely important text for religious practice in East Asian Buddhism, especially through ritualized devotional practice.

The Lotus Sutra was one of the most widely memorized Buddhist texts, a practice which became a requirement for Buddhist monastic ordination at various points throughout Chinese history.

Ritualized recitation, copying of the text and lectures explaining the Lotus Sutra were performed at temples, shrines, and private residences.

The works of the Tiantai master Zhiyi include various Lotus Sutra based practices like the "Lotus samadhi" and the "Rite of Repentance for the Lotus Samadhi".

Lotus Sutra has had a great impact on East Asian literature, art, and folklore for over 1400 years.

Wang argues that the explosion of art inspired by the Lotus Sutra, starting from the 7th and 8th centuries in China, was a confluence of text and the topography of the Chinese medieval mind in which the latter dominated.

The Lotus Sutra has had an outsized influence on Japanese Buddhist poetry.

Lotus Sutra has inspired a branch of folklore based on figures in the sutra or subsequent people who have embraced it.

The story of the Dragon King's daughter, who attained enlightenment in the 12th chapter of the Lotus Sutra, appears in the Complete Tale of Avalokitesvara and the Southern Seas and the Precious Scroll of Sudhana and Longnu folkstories.