The Lotus Sutra, one of the most significant texts of Mahayana Buddhism, is presented here complete, in the authoritative translation of H. Kern. Kern presents the original Buddhist scriptures in their chaptered format, as they begin with the Shakyamuni Buddha lapsing into a deep meditative consciousness. During this state, he perceives a vast ray of light, that shine upon and give light to other buddha-fields far to the East. Following this momentous display, we are given the lessons of early Buddhism, how the spiritual path of the bodhisattva allows for the attainment of the status of Buddha and complete enlightenment. We also hear of various parables and moral teachings, of those who petition the Buddhas with questions or requests for spiritual guidance. Mythological tales, such as the creation and discovery of the Magic City with its symbolic treasures, are also related. The later chapters, which expound further upon the immortal nature of the Buddha character, and the timeless wisdom that he espouses, count among the finest explanations of the Buddhist faith ever written. H. Kern renders the stories and spiritual lessons in superb English, with utmost care taken not to misinterpret or dilute the guidance.

The "Lotus of the Wonderful (or Mystic) Law" is the most important religious book of the Far East, and has been described as "The Gospel of Half Asia". It is also the chief scripture of Buddhism in China, and therefore the chief source of consolation of the many millions of Buddhists in East Asia. It is justifiable to consider it as one of the greatest and most formative books of the world, and the text is here translated for the use of the Western student whilst an endeavour is made to reveal the contour of the most spiritual drama known in the Far East.

This sutra is known for its extensive instruction on the concept and usage of skillful means – (Sanskrit: upaya, Japanese: hoben), the seventh paramita or perfection of a Bodhisattva – mostly in the form of parables. It is also one of the first sutras to use the term Mahayana, or "Great Vehicle", Buddhism. Another concept introduced by the Lotus Sutra is the idea that the Buddha is an eternal entity, who achieved nirvana eons ago, but willingly chose to remain in the cycle of rebirth (samsara) to help teach beings the Dharma time and again. He reveals himself as the "father" of all beings and evinces the loving care of just such a father. Moreover, the sutra indicates that even after the Parinirvana (apparent physical death) of a Buddha, that Buddha continues to be real and to be capable of communicating with the world. The idea that the physical death of a Buddha is the termination of that Buddha is graphically refuted by the movement and meaning of the scripture, in which another Buddha, who passed long before, appears and communicates with Shakyamuni himself. In the vision of the Lotus Sutra, Buddhas are ultimately immortal. A similar doctrine of the eternality of Buddhas is repeatedly expounded in the tathagatagarbha sutras, which share certain family resemblances with the teachings of the Lotus Sutra. In terms of literary style, the Lotus Sutra illustrates a sense of timelessness and the inconceivable, often using large numbers and measurements of time and space. Some of the other Buddhas mentioned in the Lotus Sutra are said to have lifetimes of dozens or hundreds of kalpas, while the number of Bodhisattvas mentioned in the "Earth Bodhisattva" chapter number in the billions, if not more. The Lotus Sutra also often alludes to a special teaching that supersedes everything else that the Buddha has taught, but the Sutra never actually states what that teaching is. This is said to be in keeping with the general Mahayana Buddhist view that the highest teaching cannot be expressed in words. The ultimate teaching of the sutra, however, is implied to the reader that "full Buddhahood" is only arrived at by exposure to the truths expressed implicitly in the Lotus Sutra via its many parables and references to a heretofore less clearly imagined cosmological order. Skillful means of most enlightened Buddhas is itself the highest teaching (the "Lotus Sutra" itself), in conjunction with the sutra's stated tenets that all other teachings are subservient to, propagated by and in the service of this highest truth and teaching aimed at creating "full Buddhas" out of pratyekabuddhas, lesser buddhas and bodhisattvas. The text also implies a parent-child relationship between the innumerable Buddhas and human beings and other types of beings, with an explicit indication that all religions and paths are in some way or another part of the skillful means of this highest teaching, which reaches its fullest expression in the Lotus Sutra. The various religious institutions and their doctrinal proponents notwithstanding, all paths are then, officially speaking, part of the skillful means and plan of Buddhism, thus the sutra's former disavowal of all competitive doctrinal disputes. Crucially, not only are there multiple Buddhas in this view, but an infinite stream of Buddhas extending through unquantifiable eons of time ("thousands of kotis of kalpas") in a ceaseless cycle of creations and conflagrations. In the vision set out in this sutra, moreover, not only are Buddhas innumerable, but the universe encompasses realms of gods, devas, dragons and other mythological beings, requiring numerous dimensions to contain them. Buddhas are portrayed as the patient teachers of all such beings.

The Lotus Sutra is regarded as one of the world's great religious scriptures and most influential texts. It's a seminal work in the development of Buddhism throughout East Asia and, by extension, in the development of Mahayana Buddhism throughout the world. Taking place in a vast and fantastical cosmic setting, the Lotus Sutra places emphasis on skillfully doing whatever is needed to serve and compassionately care for others, on breaking down distinctions between the fully enlightened buddha and the bodhisattva who vows to postpone salvation until all beings may share it, and especially on each and every being's innate capacity to become a buddha. Gene Reeves's new translation appeals to readers with little or no familiarity with technical Buddhist vocabulary, as well as long-time practitioners and students. In addition, this remarkable volume includes the full "threefold" text of this classic.

The Lotus Sutra is one of the most popular and influential Mahayana sutras, and the basis on which the Tiantai, Tendai, Cheontae, and Nichiren schools of Buddhism were established. For many East Asian Buddhists, the Lotus sutra contains the ultimate and complete teaching of the Buddha and the reciting of the text is believed to be very auspicious. This Lotus sutra is known for its extensive instruction on the concept and usage of skillful means - (Sanskrit: upaya, Japanese: hoben), the seventh paramita or perfection of a Bodhisattva - mostly in the form of parables. The many 'skillful' or 'expedient' means and the "three vehicles" are revealed to all be part of the One Vehicle (Ekayana), which is also the Bodhisattva path. This is also one of the first sutras to use the term Mahayana, or "Great Vehicle." In the Lotus sutra, the One Vehicle encompasses so many different teachings because the Buddha's compassion and wish to save all beings led him to adapt the teaching to suit many different kinds of people. The sutra emphasizes that all these seemingly different teachings are actually just skillful applications of the one dharma and thus all constitute the "One Buddha Vehicle and knowledge of all modes." The Lotus sutra sees all other teachings are subservient to, propagated by and in the service of the ultimate truth of the One Vehicle leading to Buddhahood. The Lotus Sutra also claims to be superior to other sutras and states that full Buddhahood is only arrived at by exposure to its teachings and skillful means. Chapter ten of the Burton Watson translation states: ..".Medicine King, now I say to you, I have preached various sutras, and among those sutras the Lotus is foremost!"

The Lotus Sutra is considered the greatest of all Buddhist scriptures. It interprets the person of Buddha as a manifestation of metaphysical entity and synthesizes the two aspect of his being: his incarnation in human life and his real ontological identity. It teaches salvation for all creatures, reducing the Three Vehicles to One Vehicle, on the principle of "One is all and All is One." We know nothing of its authorship or its place of origin, but its first translation into Chinese is dated c. 255 A-D.