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Please note that the content of this book primarily consists of articles available from Wikipedia or other free sources online. Pages: 52. Chapters: 35 Buddhas, Amitabha Sutra, Angulimaliya Sutra, Arya-suvarnaprabhasottama-sutrendraraja-nama-mahayana-sutra, Avatamsaka Sutra, Awakening of Faith in the Mahayana, Brahmajala Sutra (Mahayana), Chinese Buddhist canon, Diamond Sutra, Gandavyhua Sutra, Golden Light Sutra, Heart of Wisdom, Heart Sutra, Humane King Sutra, Infinite Life Sutra, Innumerable Meanings Sutra, K ra avy has tra, Lalitavistara Sutra, Lankavatara Sutra, Lotus Sutra, Mahaprajnaparamita Sutra, Mah ratnak a S tra, Mahasamnipata Sutra, Mahayana-sutra-alamkara-karika, Mahayana Mahaparinirvana Sutra, Primal Vow, Samadhiraja Sutra, Samantabhadra Meditation Sutra, Sandhinirmocana Sutra, Sangy Gisho, Shin'yaku Kegonky Ongi Shiki, Shurangama Samadhi Sutra, r m l dev S tra, ra gama S tra, Sutrasamuccaya, Sutra of Forty-two Chapters, Sutra of Perfect Enlightenment, Sutra of The Great Vows of Ksitigarbha Bodhisattva, Svaha, Tath gatagarbha S tra, Ten Stages Sutra, Threefold Lotus Sutra, Ullambana Sutra, Vimalakirti Sutra. Excerpt: Mah y na sutras are a broad genre of Buddhist scriptures that various traditions of Mah y na Buddhism accept as canonical. They are largely preserved in the Chinese Buddhist canon, the Tibetan Buddhist canon, and in extant Sanskrit manuscripts. Around one hundred Mah y na sutras survive in Sanskrit, or in Chinese and Tibetan translations. The origins of Mah y na are not completely understood. The earliest views of Mah y na Buddhism in the West assumed that it existed as a separate school in competition with the so-called "H nay na" schools. Due to the veneration of buddhas and bodhisattvas, Mah y na was often interpreted as a more devotional, lay-inspired form of Buddhism, with supposed origins in st pa veneration, or by making parallels with the history of the European Protestant Reformation. These views have been largely dismissed in modern times in light of a much broader range of early texts that are now available. These earliest Mah y na texts often depict strict adherence to the path of a bodhisattva, and engagement in the ascetic ideal of a monastic life in the wilderness, akin to the ideas expressed in the Rhinoceros S tra. The old views of Mah y na as a separate lay-inspired and devotional sect are now largely dismissed as misguided and wrong on all counts. The earliest textual evidence of "Mah y na" comes from s tras originating around the beginning of the common era. Jan Nattier has noted that in some of the earliest Mah y na texts such as the Ugraparip ccha S tra use the term "Mah y na," yet there is no doctrinal difference between Mah y na in this context and the early schools, and that "Mah y na" referred rather to the rigorous emulation of Gautama Buddha in the path of a bodhisattva seeking to become a fully enlightened buddha. There is also no evidence that Mah y na ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Paul Williams has also noted t"