Hinayana and Mahayana.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Reference books: Sutra of Wonderful Law-Lense-Flower, Sutra of Manjushri-Prajna, Sutra of Abhidhamma, Tri-India-Discourse, Entering Mahayana, India-Buddha- Teaching-History, Buddhism-Concepts. The main topic : The meaning of Mahayana, Hinayana and the difference between the two, often causes many questions for novice Buddhists. In order to partly explain that doubt, in the first section of the chapter, three events: dharma method, moderation, and fruition are presented to briefly discuss the superior and inferior views of the two sides. In the next two sections, we continue to talk through the causes of the distinction and the difference between the Hinayana and the Mahayana, whose main factors are not outside the context and the perception of personality. The last section, quoting the Abhidhamma Sutra and the great article Means and Means in the Lotus Sutra, points out that the vehicles are all steps of means to the Buddha vehicle, and in a lifetime of preaching, The World-Honored One only spoke of the One Vehicle. Being able to recognize this meaning, Buddhist learners will self-explain the mind of confusion and division. Section I: Meaning of Hinayana and Mahayana When the Buddha was still in the world, because depending on everyone's level, he preached the Dharma with depth, high and low. Again, sometimes, the audience listens to the same teaching, but each person's understanding is low, high, narrow, and not the same. Because of that, the distinction between Mahayana (Mahayana) and Hinayana was born later. What is Mahayana? In a general way, it is "the teaching that teaches all sentient beings to become Buddhas". From an analytical point of view, the word "Van" means transport, locomotion, which means transport. The teachings of the Buddha teach that there are enough functions and methods to guide and guide living beings from the mundane world to the peaceful and peaceful scene, from the sea of ​​life and death to samsara to Nirvana. , should be called "Excess". In the noun Hinayana, the word "small" has the following meanings: narrow, small, low. The "narrow" meaning of the Hinayana refers to the concept of a cultivator who takes care of himself, leads himself to liberation, and does not care about how many other sentient beings are in the sea of ​​chastisement. There is something that should be distinguished, if someone has an aspiration and earnestness to save birth, although he uses Hinayana to teach, but actually belongs to the mind of Mahayana. And those who, although living in the mountains, forests, and not in contact with the world, but have the compassion to save others, also belong to the Mahayana mind. The meaning of "small" of the Hinayana is that the teaching is shallow, suitable only for one class of people, not suitable for all classes of beings. This shallow point is the acceptance within the teaching of the Four Noble Truths, the Twelve Dependent Originations. One thing should be noted, minor dharma cannot include great dharma, but on the contrary, great dharma includes minor dharma; Therefore, the Four Noble Truths and the Decalogue is also a means in the birth of the Mahayana. The meaning of "low" of the Hinayana is only for the teaching that leads people to the low fruit of the Sravakas, Pratyekabuddhas, not to the supreme and ultimate fruit of the Buddha-Da. This teaching is also the Four Noble Truths, the Twelve-Destiny. In summary, "Hinayana" has three meanings: "narrow, small, low transport", as above. Reflecting, the noun Mahayana also has three meanings: wide, large and high. "Wide" is the measure of oneself and all sentient beings; "big" is all the methods suitable for all bases; "high" is to bring sentient beings to the state of Supreme Enlightenment. Both the terms Hinayana and Mahayana, if each one lacks one of the three meanings above, cannot be established. Mahayana, Pham called Ma-Ha-Dien-Na (Mahayàna). First, this term does not have the character to oppose the Hinayana, its general meaning is only for the profound teachings, the vast methods of dharma that have the power to affect all sentient beings. Therefore, in the Mahayana sutras there are still names belonging to the Hinayana, and in the Hinayana we also often find nouns belonging to the Mahayana. When the World-Honored One was still in the world, his teachings, though implicit in both Mahayana and Hinayana, were still harmoniously practiced in the congregation, without distinction of great or small, high or low. About 600 years after the Buddha's death, although the monks divided into many sects, there was no opposition between the Mahayana and the Hinayana. Among the tribes belonging to the three systems of the Order, the Mahasanghikas, and the Poisonous Sons, there are many who study the Mahayana Sutras. As Mr. Truth says: But from 600 years after the Buddha's death onward, due to the progressive thought of the masses, due to circumstances, causes and conditions, the distinction and opposition between the two great groups in Buddhism fell into an inevitable situation. . Section II: The Origin of the Separation Between the Two Sects The cause-and-effect distinction between the Hinayana and the Mahayana, the great convention has three points: 1. Due to circumstances: Mahayana Buddhism flourished, partly due to the influence of external circumstances. Historically, from the reign of King Ashoka onward, the people of North-India often interacted with the two peoples of Greece and Persia. Buddhist scholars in North-India at that time were more and more numerous. Due to their contact with outsiders, they were gradually influenced by the religious ideas of those two countries, so there are many Buddhist scholars who advocate the cult of prayer. Because of this reason, the theory of other-powers of rebirth already available in the Buddhist scriptures was raised. At that time, the movement to seek rebirth in Maitreya Bodhisattva's Tusita Realm, Amitabha Buddha's Ultimate Bliss, Medicine Buddha's lapis lazuli, and Buddha's Wonderful Joy A-Success-Base is very popular. In this, only the theory of rebirth in the Ultimate Bliss is the most circulated. This movement is called Master-Love-Mahayana. On the other hand, after 500 years after the Buddha's death, the pagan sects gradually revived, their theories were reformed more and more to the point of transcendence. Along with that movement, the treasure of Buddhism must also be fully exploited in order to deal with non-Buddhists and fully resolve the doubts of scholars. Therefore, Mahayana Buddhism had to be born to adapt to the times. 2. Due to the current of thought : The origin of the Mahayana Buddhist thought, of course, has existed since the Tathagata was still in the world. After the Buddha's death for about 100 years, the Buddhist congregation was divided into the Theravada and Mahasanghikas, and gradually gave rise to the tribes. The teachings of those sects mostly include the Mahayana doctrine. Scholars' thought also changed according to the trend, from the Ascetic period to the Ca-Ni-Sac-Ca life, the Mahayana concept was discovered more and more clearly. Geographically, this idea originated in the land of Andala in South India. The first flourishing doctrine was the Ma-Ha-Phampatth, which came from the Great Order. In the Prajnaparamita Sutra, there is a passage of the Buddha predicting: "After the Tathagata's nirvana, this sutra was transmitted to the south, and from there it was circulated to the west and to the north." This prediction proved that the Mahayana Prajna came from the south. Where did Mahayana Buddhism in North-India originate from, the enumeration is not accurate. But according to Mr. Huyen Trang, in the land of Kosala, there are many Mahayana sutras, the Buddha-Dharma here flourishes and is spread to other places. Or is this locality the aspirational place of Northern India's Mahayana Buddhism? 3. Born by scholars: After the Buddha's extinction, on the one hand, due to the gradual change in thought trends, the need to adapt to the concept of the masses is increasingly necessary. On the other hand, the doctrines of pagan religions have also been gradually improved, they know how to draw on the beauty of other sects, including Buddhism, to supplement their doctrines. Therefore, their arguments are becoming more and more solid, in which the Thang-discourses, Numerology, and Vedan-Da sects always oppose Buddhism. At that time, most of the monks were inclined towards liberation, conservatively taking the old tradition, so the prestige of Buddhism gradually decreased before the influence of pagan religion. In order to save the situation and adapt to the occasion, after the Buddha's death 700 years, two monks Ma-Minh and Long-Tho appeared one after the other, authoring such books as: Great Vehicle-Initiation-Patience, Dai-Than Trang-Serious-Discourse-Sutra, Tri-Do-Treatise, The Ten-Pillars-Bhikkhu-Ba-Sa-Discourse, the Middle-Contemplation-Discourse to promote the meaning of Mahayana Buddhism. After the two of them, there were the likes of Deba, La-Hula, Bat-Dala, No-Before, and Vasubandhu, who also actively promoted this doctrine. In fact, in general terms, the Mahayana and the Hinayana as well. But the Mahāyāna clerics were isolated to oppose the conservative views and self-liberation tendencies of most monks at that time. But circumstances or thought trends are only causes and conditions to arise, but the results are initiated by the great virtues Ma-Minh, Long-Tho, No-Before, and World-Body. That's why the latter often call them Buddhist revolutionaries. So, the origin of Mahayana Buddhism is because of the above three reasons. The concept of distinction, praise and criticism between the Mahayana and the Hinayana later, actually also exists. But the antagonism between the two great corporations in Buddhism is a natural fact of the times, and one can't avoid it whether they like it or not. Section III: The Differences Of The Two Sects Historically speaking, the opposition between the Hinayana and the Mahayana has three reasons as above. But in terms of theory, the two sects are completely different from the source of the mind to the teachings, principles, conduct, and results. In the Tri-Do-Treatment, Mr. Long-Tho said: "Buddha-dharma has the same taste, that is the one who is liberated. In this liberator there are two things: one is only for oneself, the other is for all sentient beings. Therefore, even though they both seek liberation, they have different benefits for themselves and others. Therefore, there is a difference between the Hinayana and the Mahayana. See here, you know, the division of the two factions is not only on the cause, but also on the doctrinal aspect. Based on the Mahayana Treatise of Mr. Perseverance and considering the position of both sides, we can divide the difference between the Hinayana and the Mahayana into eight points as follows: 1. Mind-quantity: Hang Tieu-yana narrow-minded, urgent to free all suffering in the life-and-death road. They only know how to save themselves more than others. Hang Mahayana is generous in mind, determined to reach the ideal of self-benefit. Moreover, they also take profit as a goal. 2. Root-base: Hinayana is a slow dark root, only believe in understanding minor dharmas such as the Four Truths, the Decalogue-Two-Nature-Characteristics. Mahayana is the class that has won the great nature, does not like small dharmas but likes to accept and maintain great dharmas such as: Self-dharma-sentence-empty, Dependent-arising-like-illusion. 3. Human-life-quan : Hinayana tends to the Human-life-quantum impermanence, much suffering. Therefore, they advocate breaking down the Little Self, hoping to soon witness the quiet nature, and take it as a place of peaceful liberation. Mahayana also started from that concept, but understood that illusory things, living beings are their own nature. Therefore, their theory is to break the attachment to the Self, the Dharma, in order to expand the Great Self, there is no need to leave the world and avoid living beings, but still be liberated. 4. Cosmic-quan : Hinayana for all things, the term in the field of phenomenology of birth and death, factors to explain their only 75 dharmas. The Hinayana's knowledge is also only within the Three-Thousand-Thousand-Thousand Worlds, so they do not believe in the Pure Land of the Other Way. Mahayana, in addition to the phenomenon of difference, also explains the truth-like equality without birth and death to reach ontology. Their factor for the liberation of all beings consists of 100 dharmas. They believe that, in addition to this world, there are countless Impure Lands and Pure Lands like dust. All are pure-nature-like-self-illusion. 5. The concept of the Three Jewels: About the Buddha-bao, the Hinayana only accept Shakyamuni Buddha and the Buddhas of the Ta-Ba world, do not believe that there are Tathagatas in the other world- gender. Regarding the Dharma-protection, they only believe in the Hinayana sutras such as A-Ham, Fa-Cu... not accept the Mahayana sutras such as Hoa Nghiem, Phap-Hoa. Regarding the Sangha, they only understand the Arahants such as Sariputra, Muc Kien Lien.... do not accept the Bodhisattvas of other directions such as: Universal-Sage, Medicine- Vuong, Nguyet-Quang, The-Chi. On the contrary, the Mahayana believes in both minor and great dharmas and the throne of the Three Jewels in this world and in the ten directions. 6. Tu Luong Tanh : In terms of spiritual practice, the Hinayana goods are inclined towards Hue, according to the Four Truths, the Twelve-Deaths, the Three-Decades-Seven-Products, the purpose to destroy except for self-grasping, evidence of cause and effect does not. As for the Mahayana goods, they follow the Six-Destiny-Van Hanh, including cultivating blessings and wisdom, breaking both Ego-clinging and Dharma-grasping, and witnessing dual-empty results. 7. Time-nature : About the Hinayana, Thanh-Van goods have to cultivate from three generations to 60 new lives to witness Arahantship; and Pratyekabuddhas must cultivate from four lifetimes to 100 lives to realize the results of Bich Chi-Buddha. As for the Mahayana side, they must use three Asanga-periods to cultivate six degrees and 100 kalpas to cultivate good human characteristics in order to realize Buddhahood. 8. Results-evidence : Liberation of the Hinayana is negative. They want to avoid all the sufferings of the present and enter the state of emptiness. So their ultimate goal is to seek the fruit of Arahant or Bich Chi-Buddha. Mahayana liberation is positive. They understand that afflictions are inherently empty and that in us there are all the qualities, the wisdom of the Tathagata, and immeasurable merit. Therefore, they take the position of Buddha-Da as the final ideal. Regarding sentient beings, the Mahayana resolves all to become Buddhas. Regarding the world-world, they decided to turn the unclean realm into a beautiful, dignified scene. Therefore, the purpose of the Mahayana is contained in the sentence: "To adorn the Buddha-land, to achieve sentient beings". Section IV: Reunion of the Vehicles According to Theravada Buddhism, the Nirvana result of the emancipation of the sravakas is the same as that of the Buddha, but the blessed shravaka is not as complete as the world-honored one. According to Mahayana Buddhism, the Tathagata's Unsurpassed Bodhi fruition can only be realized by those who follow the Bodhisattva vehicle. From an objective point of view to study the scriptures of the two schools, we can divide the Buddha's teaching style into three periods: In the first period, the World-Honored One, because he wanted his disciples to leave the present suffering of body and mind, to enjoy peace and quiet, so he pointed out the means of liberation. As the Buddha said: "This is Suffering, this is Formation, this is Cessation, this is the Way. The Tathagata has practiced in that way, you should practice accordingly. The Tathagata has attained liberation in that way, you should strive to enter... Now my life and death have ended, the holy life has been established, my work is done, and my body is no longer alive. the next life..." Through these words, reaching the point of the Buddha and his disciples in the first session seems to be the same, which can be expressed by the sentence: "Accompanying the way, achieving the same fruit" . Through the second period, the World-Honored One gradually spoke of the higher and broader teachings. As in the passage where Manjushri presents his views to the Buddha: "Venerable One! The practice of Prajnaparamita is not to leave the ordinary dharma, not to seek the sage dharma. Why? For those who practice this discipline, they do not see any dhamma to take or give up, nor do they find Nirvana to be pleasant, samsara to be disheartening. Because of Nirvana and samsara, the meditator doesn't even see existence, let alone craving and boredom?" The Buddha said, "That's right! Hey Manjushri! That is the practice of the Bodhisattva-Maha-sattvas. Even the Thanh Van, Pratyekabuddhas, in general, those who are educated and uneducated, should not leave this Dharma seal and cultivate the path and fruition.” The above text proves that the World-Honored One encouraged the Thanh-Vans to enter the deep Dharma. He also said that he had spent countless kalpas, cultivating vast virtues of self-benefit, In the third period, the Buddha reconciled the three vehicles. His general intention said: "Those who listen to practice according to the Four Noble Truths and realize the way and fruition are called Thanh-Van vehicles. Class base more clever, self-invented or by the teachings of the Tathagata that enlightened the Twelve-Destiny, called Single-Enlightenment, or Pratyeka-buddha vehicle. The real one who practices the Six Degrees and seeks the Unsurpassed fruit is called the Bodhisattva vehicle. But the Thanh-Van, the Pratyeka-buddha can go up and become a Buddha; These two vehicles are only steps to the bodhisattva vehicle.” In short, the three vehicles are only one, the Tathagata was born not for the purpose of bringing sentient beings to Buddhahood, and he also taught only the One-vehicle Dharma. The noun One vehicle, in the scriptures of the two schools, the Buddha also often mentioned. As the Ka-A-Ham Sutra says: "Having the One-vehicle path makes living beings pure, bringing them beyond sorrow and sorrow, into the true Dharma. I have the One-vehicle Dharma For the sake of beings of all realms Righteous Dharma-sound speech Comforting suffering beings Buddhas of the past Use this dharma to save birth Future Buddhas Also acting in the First Vehicle Buddhas of the present life Here's the level of passion Taken from the shore of birth and death... The Lotus Sutra also says: Therefore, Sariputra I just built the vehicle Speak the dharmas for the cessation of suffering Shows the path of Nirvana But this scene of Nirvana Not the foot of destruction Laws from the past Self-directed silence Buddhists have practiced the Way Later, I will become a Buddha I use the power of means Open up the Three-vehicle Dharma All the World-Honored Ones They all say One-vehicle Now in the public Doubts should be eliminated The words of the Buddhas are no different Just one, not two... The most sublime Dharma For the sake of all kinds of beings Distinguishing say three vehicles Short people like small magic I don't believe I'm a Buddha So we use means Divide the results Although it is a three-way talk In fact, teaching the bodhisattva... Based on the above scriptures, from before to after, the Buddha taught only the One-vehicle-Dharma, just because it depends on the level of sentient beings that the means of enticing are like that. In short, in a life of teaching, broadly speaking, although the World-Honored One taught the Human Vehicle, the Heavenly Vehicle, the Thanh Van Vehicle, the Pratyekabuddhayana, and the Bodhisattva vehicle, it was not out of bounds. goal to achieve the Buddha-yana, that is, the One-vehicle. For those who could not follow the path of liberation, he advised the Five Precepts and the Ten Virtues, so that they could plant good roots, avoid falling into evil paths, and cause conditions for future salvation. For those who can step on the path of Nirvana, he taught the Dharma of the Four Truths and the Twelve Dependent Origins, so that they could escape the sufferings of samsara, enjoy the joys of tranquility, and then lead them into the great dharma in turn. . With great capacity, he pointed out the bodhisattva path, making them quickly achieve Buddhahood. The Buddha's compassion, equality, wisdom, and means are truly immeasurable! Then whether Hinayana or Mahayana, both are children of the Buddha, will come to the same focus.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.3/11/2021.