In the world of man there are numerous parochial and provisional philosophies. These philosophies are generally one sided views, dualistic in that they depict the extremes of a onesided spiritualism or a onesided materialsm.  Chinese Buddhism never did evolve in the popular realm beyond a belief in various deities whether a Buddha like Amida or a Bodhisattva like Tara better known as Avalokiteshvara. There is also the great Chan (Zen) tradition which developed in China as well. BUt Zen tachings never teach anything beyond what is already recorded in the great sutras. The more sophisticated teachings and insights of the highest sutras like the Flower Garland Sutra,  Nirvana Sutra, Lotus Sutra, Prajna Paramita and Lankavatara Sutras where always inundated with contraversy and politics at the Capital. Such is the nature of great teachings of human insight and wisdom which lead to spiritual freedom and revolutionary action.  However Chinese Buddhism is also credited for having developed the teachings and practices of Mahayana Buddhism such as the works of Great Master Tien Tai, a sixth century master of Buddhism which organized all the Buddha's teachings into a work known as the Five Periods and Eight teachings, (four teachings of doctrine and four teachihgs of method).  Such works bore their greatest influence in the history of Japanese and Korean Buddhism. Lesser understood is how Tein Tai' accomplishments in clarifying Mahayana Buddhism actually influenced later Indian Buddhism, the path of Bodhisattva practice and the teachings of Indian Buddhism which then were later transmitted to Tibet.  

Peace   

G'day etoro:

Mahayana
«Three sources appear to have made significant contributions to the rise of Mahayana Buddhism:

1. The Early Buddhist Schools. Some important Mahayana texts such as the Prajnaparamita often refer to doctrines associated with the Sarvastivada, which were mentioned or incorporated into Mahayana texts. In terms of content, however, theMahasanghika doctrine is closer to Mahayana thought, particularly those of the sub-schools such as the Lokottaravadins.
2. Biographical literature of the Buddha composed by people said to have belonged to 'the vehicle that praised the Buddha'. This literature (comprising the Jatakas, Avadanas and other texts describing the life of Buddha) may have had its origins in the various Early Schools, but developed in ways that transcended the existing sectarian lines and contributed to the rise of Mahayana Buddhism. Buddhist poets wrote their work with purposes different from those of scholars who were concerned with doctrinal issues, and they used literary expressions which transcended doctrinal lines between the schools.
3. Stupa worship. Stupas — which were initially mere monuments to Gautama Buddha — increasingly became the place of devotion and of spreading Buddhism to the masses, the majority of whom were illiterate laymen. On the inside wall of the stupa, pictures were drawn or sculpted depicting the life of Buddha and his previous lives as a bodhisattva. This has given rise to devotion to the Buddha and the bodhisattvas»
   en.wikipedia.org/wiki/Mahayana#History&n...

Nam Myoho Renge Kyo
«Homage to the Lotus Sutra»
www.buddhanet.net/e-learning/history/b3s...

deathlessness
«The Buddha explains nirvana as "the unconditioned" (asankhata) mind, a mind that has come to a point of perfect lucidity and clarity due to the cessation of the production of volitional formations. This is described by the Buddha as "deathlessness" (Pali: amata or amaravati)»
en.wikipedia.org/wiki/Nirvana#Nirvana_in...

Blessings, etoro:

inner experience
«There are outer methods, inner methods and secret methods.» www.buddhanet.net/pdf_file/sakya_bios.pd...

wisdom
«Wisdom is described as the understanding of the Four Noble Truths, or the understanding of dependent origination»
www.buddhanet.net/fundbud8.htm

Bodhisattva
«It is the name given to anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all living beings.» en.wikipedia.org/wiki/Bodhisattva "Buddha, the Dharma and the Community" «The Buddha, Dharma and Sangha are called the Triple Gem because they represent qualities which are excellent and precious like a gem. Once a person recognises these unique qualities after careful consideration and is confident that the Triple Gem can help lead him towards happiness and Enlightenment, he takes refuge.» www.buddhanet.net/e-learning/buddhism/bs...

boundlessness, infinity, eternity and unconditionality
«

thesaurus.reference.com/browse/infinite

three bodies of the true Buddha
«In the Mahayana philosophy, the personality of the Buddha is given an elaborate treatment. According to this philosophy, the Buddhas have three bodies (trikaya), or three aspects of personality: the Dharmakaya, the Sambhoga-kaya, and the Nirmana-kaya.»
www.buddhanet.net/budsas/ebud/whatbudbel...

Faith and practice
«The most systematic commentary regarding this practice can be found in "The Sastra of The Awakening of Faith in the Mahayana". It describes four stages of practice as below:

1. Mahayanist novices, whose minds are not strong, may lack the confidence to realize Buddhahood or to avoid rebirth in lower realms. They are not yet ready for the stage of cultivating confidence by themselves. The expedient means for them to practice is thus to concentrate on contemplating and recollecting the Buddha, especially the Amitabha Buddha, and to transfer the immeasurable virtues accumulated through this practice for taking rebirth in the Land of Ultimate Bliss. Confidence can then be established gradually, and can be sustained by sensing the strong vibrations rippling throughout the Universe emanating from the ardent will, power and virtues of the Buddha. (N.B. This differs from the Real-Mark (Self-Nature) Recollection of Buddha).

2. The initial stage of a Bodhisattva’s career essentially entails extensive practices aiming to cultivate confidence (i.e. the Stage of Cultivating Ten Virtues of Mind). Such practices involving the recollection of the Buddha on the Expedient Path, such as paying reverence to the Buddha; making a frank confession of one’s mistakes and asking for pardon; rejoicing in the merits of others, transference of merits etc., all become skilful means for overcoming unwholesome karma (s. karmavarana). In turn these expedient means help develop practices on the Profound Path of Buddhist Practice, such as generosity (s. dana), morality (s. sila), patience and perseverance. Confidence is further strengthened thereby.

3. For those Bodhisattvas who have firmly established their faith and confidence, making a frank confession of their mistakes and asking for pardon becomes a skilful means to achieve mind concentration (s. samadhi); while the practices of offering, paying reverence, praising and rejoicing in virtue become skilful means to develop the stock of supreme merit. These will assist one to accomplish all great vows equally and to perfectly support the growth of both wisdom and compassion. Confidence and faith can then be further developed in order to achieve the supreme enlightenment.

4. When a Bodhisattva enters the Realization of Dharma Dhatu of the Ten Bodhisattva Stages (s. dasa-bhumayah) he still practises recollection of the Buddha through actions such as making offerings to the Buddhas of the ten different directions, requesting the Buddha to revolve the Dharma wheel etc.; all with the purpose of benefitting all other sentient beings. The Manjusri Bodhisattva and Samantabhadra Bodhisattva, who have sought rebirth in the Land of Ultimate Bliss, belong to this type of Bodhisattva. They definitely differ from those Mahayanist novices who lack the confidence to successfully realize Buddhahood, or who fear the loss of confidence during the practices.»
www.buddhanet.net/cbp2_f8.htm