The Formation of Mahayana.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. PHKH - The movement to develop a new line of Buddhism, later known as Mahayana (Mahayana), began to take shape during 250 years, from 150 BC to 100 AD, is the result of many accumulation pre-existing development. Its origins are not associated with an individual, nor is it specifically associated with any sect of early Buddhism. It is possible that the movement arose from many parts of India, in the south, in the northwest and in the east. This movement has three general characteristics. The first is to agree wholeheartedly with the concept of the Bodhisattva Way, which has been initiated by several primitive schools before. Second, they put forward a new cosmological view, based on the contemplations of the Buddha, who, under a new perspective, has become a super-human, supramundane. Third, they have new conceptions of Abhidhamma (Abhidhamma), derived from the results of meditation on the profound "emptiness" of all things and from there a new philosophical perspective. . From these three characteristics, a new orientation to the teachings of Buddhism arose and produced a series of novel interpretations, and gradually formed a movement called Mahayana with its own distinctive character. The Formation of Mahayana Ancient Buddha sculpture of the beauty of Eastern Buddhism The Mahayana goes down in history as a loose confederation of many groups, each associated with one or more new scriptures. These scriptures were written in Central Indian dialects not long after they were written. This was followed by revisions, which gradually became a kind of "mixed Sanskrit", very close to Old Sanskrit, the precious philology of India. Those who accept these documents as orthodox scriptures -- the teachings of the Buddha -- are seen as members of the new movement. That does not mean that the monks in this new movement are obliged to abandon the old tradition, as they continue to observe the precepts of their old tradition. The Mahayanas remained a minority among Indian Buddhists for a long time. By the seventh century C.E., The traditionalists at that time did not accept these new documents as "the teaching of the Buddha" (Buddhavaccana) as the original scriptures. In fact, the original scriptures also included the teachings of the great disciples, but they were accepted because the Buddha had praised them and he agreed with them. Even after those people passed away, a few more suttas were added if they had the same style and content as the canon. The new Mahayana scriptures are completely different in style and tone. But they are accepted by many neophytes as "Buddha's speech" for several reasons. First, they believed that the Buddha was still present, felt through meditative states and daydreams, and preached those sutras. Second, they are seen as the product of the prajna-wisdoms having the same basis as the teachings of the Buddha. Third, later on, many Mahayana people believed that these sutras were the teachings of the Buddha but were hidden in the country of snake gods (Naga, Dragon King), until mankind. Only when you can realize the importance of the sutras can you obtain them through the power of meditation. Each of these interpretations holds that these sutras are derived from contemplative experience. However, These new types of sutras are considered by Mahayana people as "the second turning of the wheel of Falun," a higher level of teaching that goes deeper than the original sutras. The Bodhisattva disciples are now pictured as having higher wisdom than the Arahants. Since the new sutras are considered to have liberating value, the Mahayana people believe that there is much merit if they are copied, propagated, recited, studied, practiced, and even worshiped. celebrate them. This shows that there is a defensive attitude of the new movement, still in the minority, trying to consolidate, build a stance, react against the criticism of the traditional monks. Perhaps the Mahayana sutras were composed by a number of respected shamans who wanted to start a new movement. These monks and laypeople, spread new ideas within and outside the contemporary Buddhist community to attract new followers. They extoll the noble qualities of Buddhahood, a profound transformation of mind, accomplished through the development of the mind of enlightenment -- bodhi-citta, an enthusiasm to attain Buddhahood, through the means of the Bodhisattva Way. New conceptions of the value of the scriptures encouraged the Mahayana movement to have more freedom, more "revelation", to create a series of new scriptures in India until about 650 C.E. . These sutras were often composed by anonymous monks, usually with a group of authors who wrote a new text with many details, growing larger and larger into large works, sometimes reaching several hundred pages of paper. The original suttas, on the other hand, are often more concise, with each sutta having only a few pages. In fact, in some of the original suttas, the Buddha is mentioned as a noble, outstanding being, surrounded by hundreds of gods and great disciples. The Mahayana scriptures have imitated this expression. In the Mahayana sutras, the Buddha often used metaphors, figurative words, and many meanings. and preach to many other Buddhas, many bodhisattvas in the many heavens of the universe. These saviors, buddhas and bodhisattvas with many new names and origins, became objects of worship, worship, and prayer, and thereby increased their appeal to the masses. , helped to successfully spread the Mahayana movement. At first, this new movement was called the Bodhisattva Vehicle (Bodhisatva-yana). That name is to distinguish it from the Shravaka-yana of those who practice the original teachings of the Buddha and aim for Arahantship, not Perfect Enlightenment. Samma-sambuddho). That name is also to distinguish it from Pratyeka-Buddha-yana, which refers to monks who lived alone, in ancient times, self-enlightened but did not teach others. Gradually, when faced with much criticism and criticism from those who disagreed with the new ideas, the movement responded by praising the importance of bodhisattva behavior and giving it a new name: Mahayana (Mahayana). The other "vehicles" are now despised as inferior, and given another name, Hinayana. Justification for the "big" Around 200 C.E., a new sutra called "The Lotus of True Dharma" (Saddharmapundarika) was written with a new perspective: although it was still blasphemy against the "Hinayana", it gave that the Hinayana is included in and fulfilled by the Mahayana. Chapter 2 of this sutta, in accepting the Hinayana, offers a concept that later became very popular in the Mahayana: the concept of using "skillful means". They relied on a pre-existing notion that the Buddha skillfully taught according to the level and condition of his listeners -- this was done by selecting his teachings from the suttas. the law is available. Now, however, he is seen as teaching on various and seemingly contradictory levels. People with high qualifications need to remove the simple teachings for those of low capacity. Although everyone has the potential to become a Buddha, it is not possible to teach sublime teachings to people of low capacity because they will be confused. Therefore, for those who are "ignorant, of low capacity", the Buddha taught about the Four Noble Truths, creating the goal of reaching Nirvana through Arahantship. The Arahant is now seen as still conceited and lacking in compassion because he just wants to escape suffering alone, refusing to help other sentient beings. For those who want to hear more, the Buddha taught about the true Nirvana of Buddhahood, and that all sentient beings can attain this fruition, including arahants, even though A--- arhats still think they have achieved their ultimate goal. The Buddha had only one vehicle, the One Vehicle (eka-yana), the vehicle of the Buddha, but he used "skillful means" to create three other vehicles: the Shravakayana, the Pratyekabuddhas, and the Bodhisattva vehicles. He transmits which chariot is suitable for each person's capacity, but when they have developed to a certain level, He will transmit the supreme Buddha chariot. Even so, since the sutras promote the bodhisattva path as the path to Buddhahood, it is difficult to distinguish between the bodhisattva vehicle and the buddha vehicle. Finally, this sutra still contains the meaning of promoting the Bodhisattva ranks according to the definition of the new movement. In fact, not all Mahayana sutras follow this One Vehicle concept. There are some sutras that claim that in those three vehicles, Arahantship cannot go any further, and that Arahant's Nirvana is of a lesser degree than Buddhahood. but when they have developed to a certain level he will transmit the supreme Buddha chariot. Even so, since the sutras promote the bodhisattva path as the path to Buddhahood, it is difficult to distinguish between the bodhisattva vehicle and the buddha vehicle. Finally, this sutra still contains the meaning of promoting the Bodhisattva ranks according to the definition of the new movement. In fact, not all the Mahayana scriptures follow this One Vehicle concept. There are some sutras that claim that in those three vehicles, Arahantship cannot go any further, and that Arahant's Nirvana is of a lesser degree than Buddhahood. but when they have developed to a certain level he will transmit the supreme Buddha chariot. Even so, since the sutras promote the bodhisattva path as the path to Buddhahood, it is difficult to distinguish between the bodhisattva and buddha vehicles. Finally, this sutra still contains the meaning of promoting the Bodhisattva ranks according to the definition of the new movement. In fact, not all the Mahayana scriptures follow this One Vehicle concept. There are some sutras that claim that in those three vehicles, Arahantship cannot go any further, and that Arahant's Nirvana is of a lesser degree than Buddhahood. Not all Mahayana sutras follow this One Vehicle concept. There are some sutras that claim that in those three vehicles, Arahantship cannot go any further, and that Arahant's Nirvana is of a lesser degree than Buddhahood. that in those three vehicles, Arahantship cannot go any further, and that Arahant's Nirvana is of a lesser degree than Buddhahood. However, according to the standards of arahantship through the original scriptures of many schools, such as today's Theravada school, the above view -- of the inferiority of arahants -- is a confusing and absurd thing. It is impossible to think that an Arahant is a person who is self-centred and selfish. As defined in the original scriptures, an arahant is one who has completely eradicated the thoughts of "self, me", which are the source of self-grasping and selfishness. He is also often described in the original scriptures as a person of immeasurable compassion, and devoted to teaching and spreading the Dharma, bringing much benefit and happiness to others. Nirvana and Enlightenment are only one, there is no division of levels. Arahants are those who have followed the Buddha's path, developed insight, completely eradicated all taints, and no longer create karma to be entangled in samsara. The difference between a Buddha and an Arahant is only the difference between a teacher who enlightens the Dharma and the disciples who successfully practice it. It should also be noted here that the Thanh Van Thua monks have actively contributed to the promotion of Buddhism throughout India and neighboring countries for a long period of more than 500 years, since the Buddha's enthronement. revealed the Dharma until the Mahayana movement was present. In addition, the Theravada tradition still recognizes that the long path to Buddhahood, spanning many lifetimes, is the noblest path, because it will save countless sentient beings. This bodhisattva path is still practiced by some Theravada Buddhists, and is regarded as an admirable path. However, not everyone attains Buddhahood because there is only one Buddha in each period, and the next Buddha is Maitreya Bodhisattva. Therefore, most Theravada Buddhists follow the path of Arahantship, they practice according to the existing teachings of Gautama Buddha, In the early stages of its formation, the Mahayana movement encouraged laypeople to follow the Bodhisattva Path, break free from family ties and make a wish to become a monk, to become a monk, to practice to attain a higher level of enlightenment. sublime spirituality. Later, the role of lay people was further emphasized, for example in the Vimalakirti-nirdesa Sutta. From the original conception of a Bodhisattva as a person about to become a Buddha and often used to refer to the predecessors of Gautama Buddha, the concept of a Bodhisattva in the Mahayana was developed with a new meaning, becoming a noble, rich person. sacrifice and compassion to save the world, do charity work, share merit, answer prayers, encourage festivals, chant, build towers etc. This concept is becoming more and more popular. especially when Mahayana was transmitted to China and some scriptures were further written there. Over the centuries, Buddhist monks in India studied and practiced in both the Shravaka and Mahayana traditions, sometimes living in the same monastery. Even Chinese pilgrims failed to distinguish Mahayana as a separate movement before the 4th century AD. Later on, the term Hinayana was identified by many people with the meaning of inferiority, inferiority, and therefore the need to advance to a higher level of Mahayana (Mahayana). In the historical sense. The term Hinayana was originally coined by the Mahayana scriptures to refer to the original traditions and sects that did not recognize the new scriptures of the Mahayana movement. Today's Buddhists often use the term "Nikaya Buddhism" or "Original Buddhism" to refer to the schools that used the original scriptures before the development of the modern canon. redundant. To refer to the present Buddhist traditions, they use the term "Northern Buddhism" to refer to Tibetan Buddhism, "Eastern Buddhism" to refer to Buddhism in China, Japan, Korea and Vietnam, and "Southern Buddhism" refers to Buddhism in Ceylon, Burma, Thailand, Laos, and Cambodia.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/5/2021.