By Daisaku Ikeda
The Lotus Sutra has been looked for hundreds of years as probably the most very important teachings in Mahayana Buddhism. This publication is going past thought to teach find out how to carry those teachings into perform in way of life. Containing profound truths for every person from each tradition, it unearths the key for reaching happiness for either oneself and others throughout the strategy of self-reformation. in accordance with the lessons of Nichiren, a 13th-century Buddhist instructor and reformer, the scriptures of the Lotus Sutra express how every body can reach Buddhahoo.
Read or Download The Heart of the Lotus Sutra: Lectures on the "Expedient Means" and "Life Span" Chapters PDF
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Extra resources for The Heart of the Lotus Sutra: Lectures on the "Expedient Means" and "Life Span" Chapters
Those following the line developed by Cheng Yi and Zhu Xi) critique Buddhists for understanding Li as only Emptiness. , those following the approach of Lu Xiangshan 陸象山, 1139–1192, and Wang Yangming 王陽明, 1472–1529) for understanding Li directly as Mind. Cheng‑Zhu Confucians themselves, according to the standard interpretation, understand Li as the “principle” of all things, manifested more or less clearly and completely in each instance according to the balance and purity of the constituent qi of that thing.
It is the Law and universal Order, according to which Heaven and Earth were formed, the origin, source, and principle of all things. ” It has dominion over all, is present in all things, governs and produces the world as its absolute master. It is Being, Substance, Entity, infinite, eternal, uncreated, incorruptible. It is the principle of both physical and moral existence. It is indivisible and yet contains the most perfect multiplicity; it is the Grand Void but also the sovereign plenitude. It is compared to a circle, it is the Nature of things, it LI 理 AS A FUNDAMENTAL CATEGORY IN CHINESE THOUGHT 25 is truth and goodness.
Rather, as the great Qing commentator Duan Yucai 段玉裁 says of this entry, “When jade has not yet been treated (理 Li), it is called pu 朴, the unhewn raw stuff. Li here [is a verb and] means to cut it open and break it apart. ”12 Duan is writing with a very specific polemical intent here: he wants to distinguish the original meaning of Li, and its proper sense in true Confucian thought, from the Buddhist and Daoist uses of the term, and the corruption of the term in the perverted Buddhified Confucianism of Zhu Xi and others.