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Updated: June 26, 2025
The poet clearly feels personal devotion to a Saviour. He dwells on the duty of teaching others and not selfishly seeking one's own salvation, but he does not formulate dogmas. The name most definitely connected with the early promulgation of Mahayanism is Nâgârjuna.
In its philosophical aspect early Zennism seems to have affinity on one hand to the Indian Negativism of Nagarjuna and on the other to the Gnan philosophy formulated by Sancharacharya. In the discussions of the Zen school after the time of Baso we find the play of the Yangtse-Kiang mind causing an accession of native modes of thought in contrast to the former Indian idealism.
It contains a prophecy about Nâgârjuna and another which mentions the Guptas, and it appears to allude to the domination of the Huns. This allusion would make its date as late as the sixth century but a translation into Chinese which is said to correspond with the Sanskrit text was made in 513. If so the barbarians referred to cannot be the Huns.
It would be easier to give a precise description of its development if we were sure which of the works ascribed to these worthies are authentic, but it seems that Aśvaghosha represents an ornate and transitional phase of the older schools leading to Mahayanism, whereas Nâgârjuna is connected with the Prajñâ-pâramitâ and the nihilistic philosophy described in the preceding chapter.
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