The Mah y na Buddhist doctrine teaches that all sentient beings have Buddha nature and will eventually attain Buddhahood. For the spiritual training of those who are resolved to become Buddhas to benefit themselves and others, kyamuni Buddha recommends a Pure Land-Amit bha Buddha's Land of Ultimate Bliss. To be reborn in that land, one must have faith, resolve, and training. In that splendid environment and in the excellent company of advanced Bodhisattvas, one will attain Buddhahood with Amit bha Buddha's training and support. The Pure Land School, originated in China, is founded on five sutras and one treatise. This book, Rulu's second, presents these six texts and four other sutras in English, all translated from texts in the Chinese Buddhist Canon. Five of these ten English translations have never before been published in book form. To help readers, the translator's introduction provides an organized presentation of Pure Land teachings; another chapter tells the life stories of the patriarchs of the Pure Land School. Buddhist terms are explained in the glossary. This book will benefit readers at all levels and serve as a basis for scholarly research. For those who aspire to be reborn in the Pure Land, it is the only English guidebook available.

On the fourteenth day after His perfect enlightenment, Shakyamuni Buddha gave definitive teachings in nine assemblies. In these assemblies, He revealed to advanced Bodhisattvas the hindrance-free dharma realm of the one mind, and gave them the One Vehicle to Buddhahood through the six stages of the Bodhisattva Way. These teachings are contained in the "Mahavaipulya Sutra of Buddha Adornment" (Buddhavatamsaka-mahavaipulya-sutra), which is revered by Chinese Buddhists as the king of all sutras.

Based on texts in the Chinese Buddhist Canon, this book, Rulu s fifth, presents the English translations of the teachings in this sutra on the last two stages of the Bodhisattva Way, the Virtual Buddha Ground and the Buddha Ground. The translator s introduction summarizes the teachings in this sutra and presents the five theses of the Huayan School of China, which explain that all things in the universe are interconnected and in complete unity. This book will benefit readers at all levels and can serve as a basis for scholarly research."

The teachings of the Buddha are classified into five categories, the Five Vehicles, according to sentient beings aspirations and capacities, However, He intends for all to ride the One Vehicle to Buddhahood. Although Buddha nature is in all, everyone needs training to reveal it. He who activates the bodhi mind to enlighten himself and others is a Bodhisattva, who must accumulate merit and develop wisdom on the Bodhisattva Way to Buddhahood.

This book, Rulu s fourth, presents three sutras in English, all translated from texts in the Chinese Buddhist Canon. Sutra 1 is the Sutra of the Garland of a Bodhisattva s Primary Karmas. It presents the forty-two levels of training on the Bodhisattva Way, classified into six stages. This sutra has never before been translated into English. Sutra 2 is chapter 7 of the Sutra of the Profound Secret Unraveled. It describes the four purities and the eleven parts of training, which rule the holy grounds, and explains the ten paramitas. Sutra 3 is chapter 26 of the Mahavaipulya Sutra of Buddha Adornment. It presents in detail a Bodhisattva s training on the Ten Grounds, his spiritual attainments, and his worldly requitals. The translator s introduction integrates the essential teachings in these three sutras. This book will benefit readers at all levels and can serve as a basis for scholarly research.

The sixteen sutras in this book are English translations of texts selected from the Chinese Buddhist Canon. Thirteen of them have never before been published in book form. The translator's introduction to Buddhist doctrine provides an organized background for readers at all levels to better understand and appreciate the teachings in these sutras, which cover a wide range of interesting topics. For example, in Sutra 1, the Buddha teaches karmic requitals and how one can avoid or mitigate unfortunate requitals. In Sutra 6, He predicts that long after His Dharma has perished, the next Buddha, Maitreya, will bring the Dharma back to this world. In Sutra 13, the Buddha reveals the mystery of consciousness, giving a detailed description of one's rebirth according to karmic force. In Sutra 14, He declares the eternity of nirvana and one's Buddha nature. In Sutra 16, He affirms that one's great compassion for all sentient beings will quickly lead one to Buddhahood.

These English translations are easy to read, and Buddhist terms are explained in the glossary. One can read this book for pleasure, or study it for spiritual development. One can also recite the sutras, prayers, and mantras as a spiritual practice. Students in Buddhist Studies certainly can use this book to support and enhance their learning.

The spiritual training of a Buddhist comprises the Three Learning: precepts, meditation, and wisdom. Observance of precepts is the foundation of one's spiritual journey to Buddhahood. Classified into three clusters-restraining precepts, precepts for doing good dharmas, and precepts for benefiting sentient beings-Bodhisattva precepts are called the three clusters of pure precepts. This book, Rulu's third, presents seven s tras in English, all translated from texts in the Chinese Buddhist Canon. Five of these seven English translations have never before been published in book form. S tras 1 and 2 cover the ten good karmas; S tra 3 teaches repentance of sins; S tra 4 expounds the Mah y na Vinaya; S tras 5-7 each contain time-honored Bodhisattva precepts. S tra 6 is the well-known Brahma Net S tra; S tra 7, S tra of the Up saka Precepts, also covers the six p ramit s in detail. Buddhist terms are explained in the glossary. The translator's introduction presents sets of Buddhist precepts and describes the arrival of the H nay na Vinaya in China. It explains the development of the Vinaya School, a Mah y na school originated in China, and summarizes its tenets. It compares voice-hearer precepts with Bodhisattva precepts, and discusses five texts of the latter. It also touches on selecting those Bodhisattva precepts that suit our modern times. Such precepts will be fewer in number but complete in spirit. Buddhist or non-Buddhist, those who seek to benefit themselves and others need to learn and observe such Bodhisattva precepts.