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The other major school of Indian Mahayana was the Yogācāra ("yoga practice") school, also known as the Vijñānavāda ("the doctrine of consciousness"), Vijñaptivāda ("the doctrine of ideas or percepts"), or Cittamātra ("mind-only") school, founded by Asanga in the 4th century AD.
The Yogacara school was the other major Mahayana philosophical school (darsana) in India and its complex relationship with madhyamaka changed over time. The Saṃdhinirmocana sūtra , perhaps the earliest Yogacara text, proclaims itself as being above the doctrine of emptiness taught in other sutras.
Indian Mahayana Buddhist practice included numerous elements of devotion and ritual, which were considered to generate much merit (punya) and to allow the devotee to obtain the power or spiritual blessings of the Buddhas and bodhisattvas. These elements remain a key part of Mahayana Buddhism today. Some key Mahayana practices in this vein include:
The Huayan school of Buddhism (traditional Chinese: 華嚴; simplified Chinese: 华严; pinyin: Huáyán, Wade–Giles: Hua-Yen, "Flower Garland," from the Sanskrit "Avataṃsaka") is a Mahayana Buddhist tradition that developed in China during the Tang dynasty (618-907). [1]
As a school of Mahāyāna Buddhism, Chan draws many of its basic driving concepts from that tradition, such as the Bodhisattva ideal. Karuṇā is the counterpart of prajna. Avalokiteśvara embodies the striving for Karuna, compassion. [149] [note 10] Central to Chan practice is dhyana or meditation.
Early Mahayana came directly from "early Buddhist schools" and was a successor to them. [ 24 ] [ 25 ] Between the 1st century BCE and the 1st century CE, the terms "Mahāyāna" and "Hīnayāna" were first used in writing, in, for example, the Lotus Sutra .
The first turning is traditionally said to have taken place at Deer Park in Sarnath near Varanasi in northern India.It consisted of the teaching of the four noble truths, dependent arising, the five aggregates, the sense fields, not-self, the thirty seven aids to awakening and all the basic Buddhist teachings common to all Buddhist traditions and found in the various Sutrapitaka and Vinaya ...
Some Buddhist historical sources mention that the cause for schism was a dispute over vinaya (monastic rule), mainly the desire of certain Sthaviras (elders) to add extra rules to make the vinaya more rigorous. [2] Other sources, especially Sthavira sources like those of the Sarvastivada school, argue that the main cause was a doctrinal issue.