Why didn t the primitive Buddhism have a bodhisattva belief and how long did Mahayana Buddhism come

The Diamond Sutra, the Lotus Sutra, the Lengyan Sutra, and so on are all things that the Buddha said to the great bodhisattvas and arhats in the world. The great bodhisattvas and the Buddhas are all present with the great arhats. They all rejoice and believe. These texts are not Mahayana Buddhism, and I can't imagine what Mahayana Buddhism is.

It doesn't make sense to talk about the initial cause. For example, two people who are enemies in life and death, you can see all their lives and lives, and find that they have hated and killed each other 100 million times, and the initial reason is that because one person eats an apple, and there is a worm in the apple, that person bites the worm in half in one bite. Later, insects and humans met and killed each other 100 million times.

At that time, there is no point in tracing the initial cause, and it is important to persuade them to let go of this cause and effect, develop bodhichitta, and not chase each other in another life. Buddhism is not a law, it also investigates the cause, whether it is intentional or unintentional, and it is to ask your mind to let go of attachment. Sometimes the so-called enemies of life and death, going back to the very beginning, are really very small causes.

Because the Buddhist scriptures say that "there is no beginning".

Hello! Knowing your troubles, I can understand that the Buddha always speaks at the right time, so often one statement is different from the scriptures, and for those of us who have not yet attained the purity of the Dharma, we will indeed have doubts. Not only do you have doubts, but Master Tang Xuanzang 1,500 years ago also had this doubt, so he wanted to seek the true scriptures for all sentient beings, go through countless hardships, nine tribulations, and all kinds of unspeakable sufferings, and retrieve the Mahayana Buddhism Sanzang from the famous Nalanda Monastery in India.

In fact, he is not alone, not only how many monks have set foot on the Silk Road to ask for the lives of sentient beings who yearn for the Dharma, and there is a poem that is well written:

During the Jin, Song, Liang, and Tang dynasties, the monks sought the law and left Chang'an.

There are hundreds of people who return to ten, and the latter knows that the former is difficult.

The road is far away and the sky is cold, and the sand river is tired of covering the sun.

If the sages do not understand the purpose, they will often be easy to read.

In fact, one of the sutras that finally completely freed Master Xuanzang's doubts and troubles was the 100-volume "Treatise on the Land of Yogis" written by Maitreya Bodhisattva, and the preface of this treatise wrote that there are two causes for the writing: one is to destroy all the evil theories of the outer paths, and the other is to eliminate the doubts of Buddhists, so that they can establish a wisdom of the Dharma. This sutra covers all aspects of the Dharma and is a treasure trove of wisdom for the Dharma.

If you don't have time to study in depth, I suggest you listen to Gen-la Rukun's lecture on the land of the yogis, and you will definitely benefit a lot.

The first time the Buddha died in the year

The second time, 100 years after the Buddha's death

The third time, more than 100 years after the Buddha's death

The Mahayana scriptures are in the first assembly

Manjushri and Maitreya led Ananda to the Tiewei Mountains (see The Great Wisdom) Although this is also the first meeting, it is not in the same place as the Theravada assembly, so the first assembly is divided into two places

1 Tiewei Mountains (Mahayana gathered).

2 Qi luxuriant digging the mountain (gathering Hinayana).

The Mahayana scriptures were collected only once, and in the year of the Buddha's death, the Hinayana scriptures were collected three times (Hinayana in Northern Buddhism was assembled three times, and Southern Buddhism was later assembled in the fifth time).

In addition, judging from the description of the Buddhist scriptures, the Tiewei Mountain is not in the Southern Zhanbu Continent, that is to say, the address of the assembly of the Mahayana scriptures is not on the earth, and it was Manjushri Maitreya who led Ananda there, which is why the later Mahayana scriptures were mainly taken out of the sea by Nagarjuna, which is also the reason why today's Southern Buddhism has never recognized Mahayana Buddhism (because there is no such part of the Mahayana scriptures in the Theravada assembly).

There are four assemblies of the Hinayana scriptures. The first assembly in the city of the king's house was in the year of the Buddha's extinction, the second was the assembly of Vaishali in the city of Vaishya, one hundred years after the Buddha's extinction, the third was the assembly in the city of Bhathariputta, two hundred years after the Buddha's extinction, and the fourth assembly in the city of Kashmira, four hundred years after the Buddha's extinction.

The Mahayana classics were once in Tiewei Mountain.

Four times. (1) The first assembly was held at the Seven Leaves Rock on the Vulture Mountain in the city of Wangsha (90 days after the Buddha's extinction, Mahakasa was the chief and presided over the assembly, and there were 500 arhats who participated in the assembly). (2) The second assembly was held in the city of Vaishya, where the Buddha had been extinguished for about a hundred years, and the elder Yasha was the leader to re-establish the precepts.

3) The Third Assembly, convened by Emperor Ashoka, to be held in the city of Pocha Liphdoro. In 250 B.C., Emperor Moggallan was required to be the throne. This assembly, the collection of scriptures, the collection of laws, and the collection of treatises, have all been completed.

4) The Fourth Assembly was convened by King Kaseksha at Kashmira. In about the 70th year of the Common Era, the Venerable Bhasu Secret was the suprelatra, and this assembly made 200 volumes of the Vibhasha Treatise. It's the culmination of everything.

Mahayana is, of course, what the Buddha said.

Buddhism has Hinayana and Mahayana, Sutra and Tantra.

When you say "Mahayana is not a Buddha," people who say this must not understand the Dharma at all, and this is an evil view.

Hinayana practice is renunciation, for the sake of life and death.

Mahayana is for the attainment of supreme Buddhahood for the benefit of sentient beings, and is the cultivation of compassion and bodhichitta.

The practice programs on the Hinayana path are the foundation of the Mahayana path.

You feel that samsara is painful, you want to renounce, you think about life and death, this is Hinayana renunciation.

You feel that sentient beings are suffering in samsara just like you, and that they are suffering just as much as you are, and that gives rise to compassion.

You want to help them get out of the sea of suffering, and that gives rise to bodhichitta. Only when you become a Buddha can you have the ability to save sentient beings and become a Buddha for others, which is Mahayana.

You have to understand that the so-called Mahayana and Hinayana sutra tantras are all methods that the Buddha taught us to achieve, and each person's root apparatus is different, and the method that suits them is also different.

So Mahayana is, of course, the method that the Buddha said.

It stands to reason that you don't need to pay attention to the fallacies of "Mahayana non-Buddha" at all.

There is no need to suffer, it should be the people who spread these false views. Because they don't know the right view, they don't know that their own painful pain is the most painful. So you should have compassion for these people who spread evil opinions, and not be resentful of them.

All heresies seem to be reasonable, and you have to start from the Mahayana to get rid of these obstacles. Since Hinayana is definitely a Buddha's teaching, what is the core of what we think of it? It's selflessness.

And on top of this, the Mahayana preaches that there is no self in the Dharma. This is a kind of analogous relationship, drawing inferences from one case to another -- since people and I are a combination of concepts and have no substance, then people and I are part of the Fa and I, and the Fa and I must be a combination of concepts and have no substance. If you haven't even learned about selflessness, please learn through "The Theory of Entering the Middle School" and "The Theory of Entering the Industry: Wisdom".

Hinayana can cultivate into an arhat at most, and the Buddha does not teach his disciples to become Buddhas, and Mahayana is the way to become a Buddha, so the Mahayana is not a Buddha.

On paper, I finally feel shallow, and I never know that I have to do it! You need to have a general understanding of the teachings of the Mahayana to know which ones are genuine, and I don't have a good impression of the Pure Land sect, which is no different from the chicken poison sect.

The reason why people are suffering is because they pursue the wrong things, and it is estimated that you have a bias in your understanding.

Hehe, it's up to you how you understand it.

Unwrapped chocolate, of course chocolate.

Beautifully packaged chocolate, also chocolate.

Isn't it the same when you remove the packaging?

You're thinking too soon. At that time, the Buddha did not distinguish between himself and Mahayana. Moreover, the Buddha himself denied that the Buddha said that it is the Dharma, and you can see the Buddha's explanation of the Dharma seal. Attachment to the Buddha is a very elementary fallacy, so it's too early to say.

If you are worried, you can start with Hinayana learning, there are thousands of methods, and there is no need to choose the one that makes you miserable. If the master of any sect says that there is no way to leave me, then it is okay not to learn from him.

First of all, it is necessary to understand that the boundaries of the division of the big and small squares are the ten dharma realms and the one true dharma realm. The Buddhas who have become human beings on the earth belong to the Ten Dharma Realms, that is, they are incarnated Buddhas, and they are not below the first earth. And Prince Sadhata is a Buddha who became a Buddha when he lived for 100 years, and he can only be dedicated to the position at the beginning (the true heart is fully revealed).

Of course, the Mahayana scriptures are said by the Buddha, but the Huayan Sutra in them should not be said by the Buddha of the six inferior bodies of the enlightened Prince Shakhatta in the world.

Kusha sect, Chengshi sect--- these are the sects of Northern Buddhism, belonging to Hinayana Buddhism, of which Kusha sect originated in 560 AD, which is equivalent to about 1,100 years after the Buddha's extinction; The Sungsil sect originated around 410 AD.

Theravada is a distinction within Northern Buddhism, which began around the first year of the Common Era, which corresponds to about 500 years after the Buddha's extinction.

Theravada Buddhism, also known as Theravada Buddhism, practiced according to the order of precepts and wisdom, began in 240 B.C. during the reign of Emperor Ashoka, and still maintains the language of the Buddha to tell the Dharma, and the monks wear the three clothes of the Buddha's time, maintain the habit of begging for food in the Buddha's time, and still practice according to the practice methods of the Buddha's time, which is the closest to the original teachings of the Buddha's time.

Theravada Buddhism is preserved in the Pali Tripitaka, in which there is no distinction between Mahayana and Hinayana at all.

No, Southern Buddhism is based on the Ahama Sutra.

The words of Mahayana and Hinayana are the terms that arose due to the opposition between Mahayana and Hinayana in a period after the fall of Shakyamuni and the rise of Mahayana Buddhism. Generally speaking, it is a derogatory term for primitive Buddhism and tribal Buddhism by Mahayana Buddhists, and if viewed from the standpoint of tribal Buddhism, Mahayana is not Buddhism. However, in terms of the development of intellectual history, Hinayana is the foundation of Mahayana thought.

The Hinayana regarded Shakyamuni as the master, while the Mahayana advocated that there were countless Buddhas in the three worlds and ten directions. Hinayana only denies the reality of the self, while Mahayana denies the reality of the self. Hinayana takes one's own liberation as its main goal, so it is self-regulating (tuning refers to the elimination of afflictions; Degree refers to the enlightenment of the fruit of enlightenment).

Mahayana believes that nirvana has a positive significance, and it is a bodhisattva path of self-interest and altruism, taking into account both sides.

In Hinayana there are the Ahama Sutras, the Four Divisions, the Five Divisions, and so on, as well as the Bhasha Theory, the Six-Legged Theory, the Wisdom Theory, the Kusha Theory, and the Attainment Theory. As for the Mahayana, there are sutras such as the Prajna Sutra, the Lotus Sutra, and the Huayan Sutra, as well as the Middle Treatise and the Mahayana Sutra. Although Mahayana believers recognize the value of the Hinayana Tripitaka, they think that it is not as special as the Mahayana sutras; Hinayana believers, on the other hand, do not regard the Mahayana sutras as Buddhas.

The reasons for the special Mahayana are listed in the seventh volume of the Bodhisattva's Good Precepts Sutra and the eleventh volume of the Mahayana Abhidharma Miscellaneous Treatises, and the sixth volume of the Mahayana Commentary on the Descendants of the worldly relatives also lists eleven reasons. The essence of the 'Mahayana' mentioned in the Bodhisattva Good Precepts Sutra is as follows: According to the teachings of the supreme one of the twelve sutras, Vivāpulya (Brahmana vaipulya, Fang, etc.), develop bodhicitta (great heart), comprehend its teachings (Jieda), have the blessings and wisdom of the Bodhisattva (Majestic Great) with a pure mind (Pure Greatness), and attain the supreme bodhi (Great Wisdom) after the practice of the three great monks (Shida), and attain the supreme bodhi (Great Dharma), which is the core essence of the Mahayana method.

The difference is in your heart, you call yourself "big du".

If you don't agree, it's "Xiaozhi", and "dao."

"Big" is proud, and "small" is ashamed. Inside.

There have always been many disputes between the north and the south over the transmission of Buddhism, and the so-called big and small ones are no different from the current partisan disputes.

From the point of view of the last school, there are really no big or small people, and the Southern Transmission can be regarded as a "conservative" of Buddhism, which is strictly practiced in accordance with the teachings and cannot be changed.

Beichuan can be regarded as a "reformist", based on the fact that all changes are inseparable from it, and it is good at extraditing sentient beings with convenient methods.

It is not possible to say which is right and which is wrong, there are pros and cons. But if you dispute over big or small, then you will slander each other, and it will be a shame.

The south must learn from the north, and the north must learn from the south.