Buddhism as a world religion

At the heart of Vajrayana ar the homogeneous zahalnobuddiyski principles on which the Hinayana and Mahayana. simply unconnected them Vajrayana emphasizes the idea of ​​the hatchway to achieve Buddhahood in this present life. To do this, a Buddhisticicic must along with methods that belong to the bodhisattva path, and shut away in trusted yogic exercises (idamu contemplation, meditation, variant mantras, and so on). Especially great induct in Vajrayana holds worship guru ( eldritch guide). In mythology Vajrayana characterized by a tendency to systematisation of the pantheon and other fabulous representations. Pantheon Vajrayana mythology classified in five dhyani-Buddhas. But it is not a closed system, and devote to the inclusion body of newly mythologic characters ( in particular among the Bodhisattvas, idamiv, lokapaliv) with the mythology of the peoples who argon in the flying field of dissemination of Vajrayana or specially effected to yohichnoy practices biggest guru (who supposedly got these characters from any of the Buddhas, especially from Vajradhara). The nearly characteristic of the Vajrayana pantheon is the posture of huge form idamiv. In mythology, Vajrayana, in that respect are more polumifologicheskih characters - famous yogis and teachers, founders of unlike schools and areas of Vajrayana, the founders of Buddhist monasteries, etc. They are a lot on equality with the highest honor the characters of the Buddhist pantheon and, in fact, their biographies, fill with mythological lucubrate not frequently different from the legends that give tongue to of a strictly mythological characters. A special place in the mythology of Vajrayana rent mythological effeminate characters - female Bodhisattva (eg container), womens matches idamiv et al. Mythology Vajrayana knows his utopia. This - the do main(prenominal) Shambhala, the mythologic place of birth of the mystical exercises wind of Time (Kalachakra). a ft(prenominal) the so-called shambhalinskoy war between comfortably and evil forces of the institution will flummox a cartridge holder of justice and grace.\nIn late Vajrayana, especially in Tibet, in that respect has been a mirthful trend mifolohizuvaty touchable life. Yes, or so people, bounteously high spiritual hierarchy, were declared the earthborn incarnation of mythical characters, especially Bodhisattva (Avalokiteshvara, Manjushri and others.).\nWith the gap of Buddhism in mainland China, Tibet, Korea, Japan, Mongolia, Buryatia, Sri Lanka, Burma, Thailand, Laos, Cambodia, Vietnam demonstrable spiritual and mythological systems that exist in many topical anesthetic anaesthetic people who had undergone meaning(a) changes in notion and dogmas. The overall excogitation of Buddhism and Buddhist mythology remained the same as in India. Innovations in Buddhist mythology related in the main rethink some minor issues and inclusion in the pantheon of local anesthe tic deities are much place with the Buddhas and Bodhisattvas. From the main currents of Buddhist mythology subjected to large changes Mahayana and Vajrayana mythology, which were distributed mainly in countries that are northern and north-east of India. The greatest influence on Buddhist mythology make in China Taoism and related syndicate beliefs. The process of enculturation of Chinese mythological concepts and images played a particularly speedy rate at the time of the meter Dynasty (960-1279). Buddha and Bodhisattva granted attributes of local deities, and sometimes changed their fashion (cf. eg., Kshityharbha) and even charge up (Avalokiteshvara turned into a goddess Kuan-Yin) Mythological characters part lost its religious significance as symbols of achieving nirvana. Instead of worshiping them discipline the means of achieving terrestrial goals. China has plotted a relish to link the mythological characters from history and geographics of China. Yes, god Yama was identified with some officials who died in 592, and the residence of Bodhisattva Manjushri was proclaimed mountain Utayshan, a large Buddhist cult center.