Mahayana Buddhism in the context of "Buddha-nature"

Idealism in philosophy, also known as philosophical idealism or metaphysical idealism, is the set of metaphysical perspectives asserting that, most fundamentally, reality is equivalent to mind, spirit, or consciousness; that reality or truth is entirely a mental construct; or that ideas are the highest type of reality or have the greatest claim to being considered "real". Because there are different types of idealism, it is difficult to define the term uniformly.

Indian philosophy contains some of the first defenses of idealism, such as in Vedanta and in Shaiva Pratyabhijña thought. These systems of thought argue for an all-pervading consciousness as the true nature and ground of reality. Idealism is also found in some streams of Mahayana Buddhism, such as in the Yogācāra school, which argued for a "mind-only" (cittamatra) philosophy on an analysis of subjective experience. In the West, idealism traces its roots back to Plato in ancient Greece, who proposed that absolute, unchanging, timeless ideas constitute the highest form of reality: Platonic idealism. This was revived and transformed in the early modern period by Immanuel Kant's arguments that our knowledge of reality is completely based on mental structures: transcendental idealism.

East Asian Buddhism or East Asian Mahayana is a collective term for the schools of Mahāyāna Buddhism which developed across East Asia and which rely on the Chinese Buddhist canon. These include the various forms of Chinese, Japanese, Korean, and Vietnamese Buddhism. East Asian Buddhists constitute the numerically largest body of Buddhist traditions in the world, numbering over half of the world's Buddhists.

East Asian forms of Buddhism all derive from the sinicized Buddhist schools which developed during the Han dynasty and the Song dynasty, and therefore are influenced by Chinese culture and philosophy. The spread of Buddhism to East Asia was aided by the trade networks of the Silk Road and the missionary work of generations of Indian and Asian Buddhists. Some of the most influential East Asian traditions include Chan (Zen), Nichiren Buddhism, Pure Land, Huayan, Tiantai, and Chinese Esoteric Buddhism. These schools developed new, uniquely East Asian interpretations of Buddhist texts and focused on the study of Mahayana sutras. According to Paul Williams, this emphasis on the study of the sutras contrasts with the Tibetan Buddhist attitude which sees the sutras as too difficult unless approached through the study of philosophical treatises (shastras).

Tibetan Buddhism is a form of Buddhism practiced in Tibet, Bhutan and Mongolia. It also has a sizable number of adherents in the areas surrounding the Himalayas, including the Indian regions of Ladakh, Darjeeling, Sikkim, and Arunachal Pradesh, as well as in Nepal. Smaller groups of practitioners can be found in Central Asia, some regions of China such as Northeast China, Xinjiang, Inner Mongolia and some regions of Russia, such as Tuva, Buryatia, and Kalmykia.

Tibetan Buddhism evolved as a form of Mahayana Buddhism stemming from the latest stages of Buddhism (which included many Vajrayana elements). It thus preserves many Indian Buddhist tantric practices of the post-Gupta early medieval period (500–1200 CE), along with numerous native Tibetan developments. In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the Mongol-led Yuan dynasty, founded by Kublai Khan, who ruled China, Mongolia, and parts of Siberia. In the Modern era, Tibetan Buddhism has spread outside of Asia because of the efforts of the Tibetan diaspora (1959 onwards). As the Dalai Lama escaped to India, the Indian subcontinent is also known for its renaissance of Tibetan Buddhism monasteries, including the rebuilding of the three major monasteries of the Gelug tradition.

Zen (Japanese pronunciation: [dzeꜜɴ, dzeɴ]; from Chinese: Chan; in Korean: Sŏn, and Vietnamese: Thiền) is a Mahayana Buddhist tradition that developed in China during the Tang dynasty by blending Indian Mahayana Buddhism, particularly Yogacara and Madhyamaka philosophies, with Chinese Taoist thought, especially Neo-Daoist. Zen originated as the Chan school (禪宗, Chanzōng, 'meditation school') or the Buddha-mind school (佛心宗, fóxīnzōng), and later developed into various sub-schools and branches.

Chan is traditionally believed to have been brought to China by the semi-legendary figure Bodhidharma, an Indian (or Central Asian) monk who is said to have introduced dhyana teachings to China. From China, Chan spread south to Vietnam and became Vietnamese Thiền, northeast to Korea to become Seon Buddhism, and east to Japan, becoming Japanese Zen.

Mahayana Buddhism entered Han China via the Silk Road, beginning in the 1st or 2nd century CE. The first documented translation efforts by Buddhist monks in China were in the 2nd century CE via the Kushan Empire into the Chinese territory bordering the Tarim Basin under Kanishka. These contacts transmitted strands of Sarvastivadan and Tamrashatiya Buddhism throughout the Eastern world.

Theravada Buddhism developed from the Pāli Canon in Sri Lanka Tamrashatiya school and spread throughout Southeast Asia. Meanwhile, Sarvastivada Buddhism was transmitted from North India through Central Asia to China. Direct contact between Central Asian and Chinese Buddhism continued throughout the 3rd to 7th centuries, much into the Tang period. From the 4th century onward, Chinese pilgrims like Faxian (395–414) and later Xuanzang (629–644) started to travel to northern India in order to get improved access to original scriptures. Between the 3rd and 7th centuries, parts of the land route connecting northern India with China was ruled by the Xiongnu, Han dynasty, Kushan Empire, the Hephthalite Empire, the Göktürks, and the Tang dynasty. The Indian form of Buddhist tantra (Vajrayana) reached China in the 7th century. Tibetan Buddhism was likewise established as a branch of Vajrayana, in the 8th century.

The Northern and Southern dynasties (Chinese: 南北朝; pinyin: Nán běi cháo) was a period of political division in the history of China that lasted from 420 to 589, following the tumultuous era of the Sixteen Kingdoms and the Eastern Jin dynasty. It is sometimes considered to be the latter part of a longer period known as the Six Dynasties (220–589). The period featured civil war and political chaos. However, it was also a time of flourishing arts and culture, advancement in technology, and the spread of Mahayana Buddhism and Taoism. The period saw large-scale migration of Han Chinese people to lands south of the Yangtze. It came to an end with the unification of China proper by Emperor Wen of the Sui dynasty in 589.

During this period, the process of sinicization accelerated among the non-Han ethnicities in the north and the indigenous peoples in the south. This process was also accompanied by the increasing popularity of Buddhism in both northern and southern China. Daoism gained influence as well, with two essential Daoist canons written during this period. Additionally, many notable technological advances occurred during this period. The invention of the stirrup during the earlier Jin dynasty (266–420) helped spur the development of heavy cavalry as a combat standard. Historians also note advances in medicine, astronomy, mathematics, and cartography. Intellectuals of the period include the mathematician and astronomer Zu Chongzhi (429–500), and astronomer Tao Hongjing (456–536).

Zenkō-ji (善光寺, Temple of the Benevolent Light) is a Buddhist temple located in the city of Nagano, Japan. The temple was built in the 7th century. It is one of the few remaining pilgrimage sites in Japan. The modern city of Nagano began as a town built around the temple.

Zenkō-ji was founded before Buddhism in Japan split into several different sects. It currently belongs to both the Tendai and Jōdoshū schools of Mahayana Buddhism, and is co-managed by twenty-five priests from the former school, and fourteen from the latter. The temple enshrines images of the Amida Buddha. According to legend, the image, having caused dispute between two clans, was dumped into a canal. It was later rescued by Honda Yoshimitsu. The temple was thus named "Zenkō," according to the Chinese transliteration of Yoshimitsu's name.

Tantra (/ˈtʌntrə/; Sanskrit: तन्त्र, lit. 'expansion-device, salvation-spreader; loom, weave, warp') is an esoteric yogic tradition that developed on the Indian subcontinent beginning in the middle of the 1st millennium CE, initially within Shaivism and Shaktism, and subsequently in Mahayana Buddhism, Vaishnavism. The Tantras focus on sādhana, encompassing dīkṣā, rituals, and yoga, within a ritual framework that includes bodily purification, divine self-creation through mantra, dhyāna, pūjā, mudrā, mantra recitation, and the use of yantras or maṇḍalas, despite variations in deities and mantras. They present complex cosmologies, viewing the body as divine and typically reflecting the union of Shiva and Shakti as the path to liberation. Tantric goals include siddhi (supernatural accomplishment), bhoga (worldly enjoyment), and Kuṇḍalinī’s ascent, while also addressing states of possession (āveśa) and exorcism.

The term tantra, in the Indian traditions, also means any systematic broadly applicable "text, theory, system, method, instrument, technique or practice". A key feature of these traditions is the use of mantras, and thus they are commonly referred to as Mantramārga ("Path of Mantra") in Hinduism or Mantrayāna ("Mantra Vehicle") and Guhyamantra ("Secret Mantra") in Buddhism.