Timeline, History, Three Main Buddhist Schools in Asia - Japanese Buddhism Photo Dictionary
A friend recently exclaimed, "have you ever met a bad/mean Buddhist?" No, that seemed contradictory to me. I attempted to share that with a Nirchiren Buddhist. The response wasa subtley to the contrary, so I did some more reasearch.
What I began to discover, finaly was the difference between some of the main sects at Buddhism. (I encourage clarifications if I am astray.) In this 2006 timeline on schools of Buddhism that follows, we see that one sect clearly says the monks with a meditative monsastic life have the opportunity to attain spiritual enlightnment, but lay people leading a secular life do not.
I suppose then this is why the term New Ager may have come up, not with relation to Christians, but to those who see a new ager as dabbling and attempting that which has no chance of success (for enlightenment that is. a meditative or similar practice may help many in many ways if not that I'd counter.)
At any rate, the Mahayana and others it seems to not hold to this belief. The mahayana's expect enlightenment by laity is attainable, and this sect has divided by paths that follow yoga, meditation, and so on.
Further, Korea and Chinese missionaries, according to this web site, brought texts from both schools along with art, texts, icons, and so forth. Prime influences came to Japan from The Lotus Sutra, sutra of Golden light, and Benevolent Kings Sutra. another twist occurred:
We get closer to some of the Japanese culture I have heared referenced over the years in the teachings that followed. The idea of reaching Nirvana or "suffering from freedom" was available in the current life time rather than waiting over a series of lifetimes. Vajrayana Buddhism gets intruiguing:
Further,
The history continues, folding in some (but not all) of the concepts I've learned about recently:
I came across another web stie that discusses the prime Buddhist sects of the western world: Tibetan, Zen, Theravada, Pure Land, and Nichiren. This page discusses not only a high level overview of the differences between these, but also discusses the question(s) of 'How do I know when I am a Buddhist?'
What I began to discover, finaly was the difference between some of the main sects at Buddhism. (I encourage clarifications if I am astray.) In this 2006 timeline on schools of Buddhism that follows, we see that one sect clearly says the monks with a meditative monsastic life have the opportunity to attain spiritual enlightnment, but lay people leading a secular life do not.
I suppose then this is why the term New Ager may have come up, not with relation to Christians, but to those who see a new ager as dabbling and attempting that which has no chance of success (for enlightenment that is. a meditative or similar practice may help many in many ways if not that I'd counter.)
Timeline, History, Three Main Buddhist Schools in Asia - Japanese Buddhism Photo Dictionary: "The Theravadins clearly differentiate between monks and laity. Only those who practice the meditative monastic life (i.e., the monks) can attain spiritual perfection. Enlightenment is not thought possible for those living the secular life. Theravadins revere the Historical Buddha, but they do not pay homage to the numerous Buddha and Bodhisattva worshiped by Mahayana followers. The highest goal of a Theravadin is to become an Arhat (Skt), or perfected saint. (Japanese Rakan or Arakan)."
At any rate, the Mahayana and others it seems to not hold to this belief. The mahayana's expect enlightenment by laity is attainable, and this sect has divided by paths that follow yoga, meditation, and so on.
Mahayana Buddhism is an umbrella concept for a great variety of sects, from the Tantric Sects found in Tibet and Nepal (secret Yoga teachings), to the Pure Land Sects found in China, Korea and Japan (reliance on simple faith). The Mahayana school of India also gave birth to inward-looking Chan Buddhism (China), which then crossed the straights to Japan and flowered as Japanese Zen. For Chan and Zen followers, the path to enlightenment is meditation.
Further, Korea and Chinese missionaries, according to this web site, brought texts from both schools along with art, texts, icons, and so forth. Prime influences came to Japan from The Lotus Sutra, sutra of Golden light, and Benevolent Kings Sutra. another twist occurred:
Indeed, the Japanese court's early support for Buddhism was based in part on the court's desire to use Buddhism as an instrument of power and imperial consolidation rather than an instrument of salvation for the common people. Further, Confucian ideas from Han China had been current in the Japanese court since the 5th century AD. By the time Buddhism took root in Japan, the Japanese had become tolerant of three systems -- Shinto, Confucianism, and lastly Buddhism.and
In Mahayana Buddhism, those who become Bosatsu will certainly achieve Buddhahood, but for a time, they renounce the blissful state of Nirvana (freedom from suffering), vowing to remain on earth in various guises (reincarnations) to help all living beings achieve salvation. In Mahayana, then, the Bosatsu have renounced the ultimate state (Nirvana) out of "pure compassion" toward all beings.
In modern times, Mahayana Buddhism is found primarily in Tibet, Mongolia, China, Korea, Vietnam, and Japan.
We get closer to some of the Japanese culture I have heared referenced over the years in the teachings that followed. The idea of reaching Nirvana or "suffering from freedom" was available in the current life time rather than waiting over a series of lifetimes. Vajrayana Buddhism gets intruiguing:
Vajrayana Buddhism involves esoteric visualizations, symbols, and complicated rituals that can only be learned by study with a master. This explains why Vajrayana Buddhism is also referred to as Esoteric Buddhism. Vajrayana Buddhism lays great emphasis on mantras (incantations), mudras (hand gestures) and mandalas (diagrams of the deities and cosmic forces), as well as on magic and a multiplicity of deities. In Vajrayana traditions, there is no external reference point for "good and evil," and the role of the teacher thus becomes critical.
Further,
By the 8th century, the Tantric texts were translated into Chinese. The Chinese teachings were eventually introduced to Japan by the Japanese priest Kukai (also known as Kobo Daishi, 774 - 835 AD), the founder of Japan's Shingon Sect. A branch of the Shingon Sect, known as Shugendo (supposedly founded by the 7th-century holy mountain man En-no-Gyoja), stresses physical endurance as the path to enlightenment. Shugendo's extreme rituals include walking on red-hot coals, chanting while sitting under ice-cold waterfalls, or hanging by the feet from the edge of a cliff.
The history continues, folding in some (but not all) of the concepts I've learned about recently:
By the third century BCE, the Sasana, or Buddhist followers, had split into eighteen sects or schools. The Theravadins had broken into eleven sub-sects whilst the remaining seven were a part of the Mahasanghikas. The divisions into these sects were on minor points of doctrine or on interpretations of the monastic discipline. The essential teachings of the Buddha, the Four Noble Truths, the truth of unsatisfactoriness, its cause - greed anger and a deluded mind and its ceasing and the method for its ceasing, the Noble Eightfold Path of good conduct, one pointedness of mind and wisdom, and Dependent Origination, or interconnectedness of all phenomena, however, were preserved by all sects.
I came across another web stie that discusses the prime Buddhist sects of the western world: Tibetan, Zen, Theravada, Pure Land, and Nichiren. This page discusses not only a high level overview of the differences between these, but also discusses the question(s) of 'How do I know when I am a Buddhist?'
Now becoming a Buddhist does not mean that one has to either agree with or believe in everything that is taught or practised by all the countless Buddhist sects and groups throughout the world. Nor do we have to believe that it is the only way and that all the other religions are no good. It simply means that having looked at and probed into this teaching of the Buddha, having tried it and having seen that it does work, one has confidence in it and chooses to take refuge in the Buddha, the Dhamma, and Sangha.
