Mahayana sutras origin discussion

last SG · 2011-10-11T23:42:45+00:00

you shouldnt even have concept of Mahayana's aspiration. if you aspire to be a Buddha, there shouldnt be any differentiation of great or lesser vehicle. you...

reborn76 SG

Let's put "pure visions" aside first...

I think we all know this...... If there is no Mahayana... will Buddhism flourished at other northern countries like China, Tibet etc...? Mahayana blended in the local cultures of a country to spread Dharma... I don't think it's something like twisted teachings from Buddhism... should be more on compassion and flexibility... Afterall Mahayana teachings does not deviate from 4 Noble Truths and Noble 8 fold Paths. It's just built on only.

Hey 2009novice

That is indeed so truth. In fact, in the Buddhist circle, we are well aware that Mahayana sutra came 500 years after Buddha nirvana. However, it does not reduce the essence of Mahayana spirit and its core teaching.

Intellectually, we tend to gear our to believe based on actual proof such as seeing. Sometime we are unable to verify things due to the constraint of time and space however we can depend on credible people, people experience and testimony. Example, we are unable to travel like astronaut to the moon. What make you think that the Apollo 17 spaceship landed on the moon in 1972? We can only believe based on the report, the photo and the verification of credible people like John F Kennedy. Does it make the Apollo 17 landing less real?

In the same manner, the Mahayana teaching was built on the 4 Noble Truths, Noble 8 fold Paths and 3 marks of existence shared by those great master when the layman is seeking the teaching. This teaching has travelled 3 land, India, China and Japan and expounded by great master. It is not based on one person experience but many unknown individuals. They experience the graces through practising the key principle. People can still experience it just like for yesterday, today and future. In fact, it was known to bring peace and order to the nation when practise on a societal level. Perhaps only by practising one then can verify its validity.

For Mahayana practitioner, it is a balancing act between intellectual and faith. In good faith, when we read the sutra, we are trying to model ourselves after certain Bodhisattva to make this world a better place. Yet when an intellectual ask if our role Bodhisattva is historically verifiable, we need to prepare to say no from academic point of view.

In the same manner, we known Germ and Bacteria exist but we can't see them through the naked eyes. Yet under microscope, they are real.These role model Bodhisattva although we are unable to see them, they were introduce by Buddha and the great master for a purpose. It does not make them less real. Perhaps, we can see them through practise then our mind will be clear to see them, just like the microscope. Then we will become one the unknown individual who can testify the good graces of Mahayana teaching.

Each of us has our affinity with a particular practise. If Pali Sutta will make one a better person, one should embrace it with a wholeheart. Same goes with the Mahayana Sutra.

At the end of the day, the essence will be as Robbie William has sung,

"I know I'm leavin' here a better man
For knowin' you this way
Things I couldn't do before, now I think I can
And I'm leavin here a better man"

sinweiy SG

also:

This was said by the Blessed One, said by the Arahant, so I have heard: "Even if a monk, taking hold of my outer cloak, were to follow right behind me, placing his feet in my footsteps, yet if he were to be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, & his faculties uncontrolled, then he would be far from me, and I from him. Why is that? Because he does not see the Dhamma. Not seeing the Dhamma, he does not see me.

"But even if a monk were to live one hundred leagues away, yet if he were to have no greed for sensual objects, were not strong in his passions, not malevolent in mind, uncorrupt in his resolves, his mindfulness established, alert, centered, his mind at singleness, & his faculties well-restrained, then he would be near to me, and I to him. Why is that? Because he sees the Dhamma. Seeing the Dhamma, he sees me."

Though following right behind,

full of desire, vexation:

see how far he is! —

the perturbed

from the unperturbed,

the bound

from the Unbound,

the greedy one

from the one with no greed.

But the wise person who, through

direct knowledge of Dhamma,

gnosis of Dhamma,

grows still & unperturbed

like a lake unruffled by wind:

see how close he is! —

the unperturbed to the unperturbed,

the Unbound to the Unbound,

the greedless one

to the one with no greed.

Itivuttaka's Sanghaṭikaṇṇa Sutta. Scroll down to Sutta 92

http://www.accesstoinsight.org/tipitaka/kn/iti/iti.3.050-099.than.html

also:

"Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught."

AN 3.72 - Ajivaka Sutta

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