Mahayana sutras

Nepalese Thangka with Prajñāpāramitā, the personification of transcendent wisdom (prajñā), holding a Mahāyāna Prajñāpāramitā Sūtra
A Tibetan depiction of Nagarjuna receiving Mahāyāna sūtras from the Nāgas (on the right)

The Mahāyāna sūtras are a broad genre of Buddhist scripture (sūtra) that are accepted as canonical and as buddhavacana ("Buddha word") in certain communities of Mahāyāna Buddhism. They are largely preserved in Sanskrit manuscripts, and translations in the Tibetan Buddhist canon and Chinese Buddhist canon. Several hundred Mahāyāna sūtras survive in Sanskrit, or in Chinese and Tibetan translations.[1] They are also sometimes called Vaipulya ("extensive") sūtras by earlier sources.[2] The Buddhist scholar Asaṅga classified the Mahāyāna sūtras as part of the Bodhisattva Piṭaka, a collection of texts meant for bodhisattvas.[3]

Modern scholars of Buddhist studies generally hold that these sūtras first began to appear between the 1st century BCE and the 1st century CE.[4][5] They continued being composed, compiled, and edited until the decline of Buddhism in ancient India. Some of them may have also been composed outside of India, such as in Central Asia and in East Asia.[6] Some of the most influential Mahāyāna sūtras include the Lotus Sutra, the Perfection of Wisdom Sutras, the Avatamsaka Sutra, the Lankavatara Sutra, the Pure Land Sutras, and the Nirvana Sutra.

Mahāyāna Buddhists typically consider several major Mahāyāna sūtras to have been taught by Shakyamuni Buddha, committed to memory and recited by his disciples, in particular Ananda.[7] However, other Mahāyāna sūtras are presented as being taught by other figures, such as bodhisattvas like Mañjuśrī and Avalokiteśvara. There are various reasons that Indian Mahāyāna Buddhists gave to explain the fact that they only appeared at a later time. One such reason was that they had been hidden away in the land of the Nāgas (snake deities, dragons) until the proper time for their dissemination arrived.

The Mahāyāna sūtras were not accepted by all Buddhists in ancient India, and the various Indian Buddhist schools disagreed on their status as "word of the Buddha".[8] They are generally not accepted as the Buddha's word by the school of Theravāda Buddhism.[9]

  1. ^ Skilton 1997, p. 101.
  2. ^ Drewes, David, Early Indian Mahayana Buddhism II: New Perspectives, Religion Compass 4/2 (2010): 66–74, doi:10.1111/j.1749-8171.2009.00193.x
  3. ^ Boin-Webb, Sara (tr). Rahula, Walpola (tr). Asanga. Abhidharma Samuccaya: The Compendium of Higher Teaching. 2001. pp. 199–200
  4. ^ Macmillan Encyclopedia of Buddhism (2004): p. 293
  5. ^ Akira, Hirakawa (translated and edited by Paul Groner) (1993). A History of Indian Buddhism. Delhi: Motilal Banarsidass: p. 252
  6. ^ Williams (2008), p. 85.
  7. ^ McMahan 1998, p. 249.
  8. ^ Sree Padma. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. 2008. p. 68.
  9. ^ Hay, Jeff (2009). "World Religions" p. 189. Greenhaven Publishing LLC.