The appearance of Mahayana sutras.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
When the Mahayana ideology was formed, the initiators found that if these profound thoughts were not rooted in the actual life of a monk, then that thought would not really be useful for mass and it will be difficult to accept.
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When the Mahayana ideology was formed, the initiators found that if these profound thoughts were not rooted in the actual life of a monk, then that thought would not really be useful for mass and it will be difficult to accept. This means that the Mahayana doctrine must not only be expressed in the form of thought, but must also be expressed as a church of monks and lay people. Buddhism cannot be a teaching just for monks. About 50 years before Christ's birth, Mahayana sutras began to appear, creating the environment and means to spread Mahayana thought.
In the history of Mahayana literature, the Prajnaparamita-sutra (Sanskrit sutta) appears first, and then the Sutras (Ratnakuta-sutra) and Hoa Nghiem (Avatamsaka-stra). Then came the sutras like the Shakyamuni Buddha (Vimalakīrtinirdesa-sutra).
In the second century, a very intelligent, famous Bhikkhu-Dat (Vidharbha) scholar named Nagarjuna appeared. He has edited a lot of scriptures, including an excellent work called Mahaprajnaparamitasutra (Mahaprajnaparamitasutra). The Great Commentary is a big work, aimed at explaining the Bat Nha Sutta. In this book, Mr. Long Tho quotes a lot of Mahayana sutras that appeared before his birth.
On the path of time, we can record a time marking the end of the Buddha's passing away. Four hundred and eighty years after the Buddha's death, Christ is born. About two centuries later, Mr. Long Thọ was born. Around the fifth century after Christ's birth, two very well-known teachers appeared: the First Teacher (Asanga), and the Second Body (Vasubandhu).
Thus, on the level of time to say, we can divide the Mahayana into three periods: The Mahayana sutras are the ones appearing before Master Long Tho, that is, the ones cited in the work Great Tri's Teacher Comment. The second Mahayana sutras are sutras that appeared in the period of nearly three centuries between Long Tho and the two previous masters, The Body. Finally, the sutras that appeared after Thay Vo Before and The Body, called the Mahayana sutras in the third phase.
According to the Mahayana canon, in order to deserve to be Buddhists, one must be a Bodhisattva, not a Puritan. The writer is the stepchild, the Bodhisattva is the orthodox son of the Buddha.
The Mahayana call the Puritan (Sravaka) and Pratyekabuddha (Pratyekabuddha) the Second Vehicle (Dviyana), which means the first two chariots. Bodhisattva Vehicle (Bodhisattvayana) or Third Vehicle is the third vehicle, bigger, carrying more people.
In Theravada Buddhism, the term Bodhisattva has also been used to refer to a single person, Shakyamuni before he became enlightened. Following the momentum of thought, people ask why there is only one Bodhisattva? The Buddha said there were many Buddhas in the past and present, each of the Buddhas was a Bodhisattva. So the concept of having many Bodhisattvas has become a logical concept both in Hinayana and Mahayana thought.
The Mahayana movement holds that any true disciple of the Buddha has the mind of a Bodhisattva. Therefore, renunciants or at home, must be Bodhisattvas to be truly the Buddha's son.
Mahayana Buddhism considers all men and women to be equal, regardless of male or female. The proof is that in the Sutta Pitaka, the seventh goddess in the seventh rank (Quan Quan We Sanh) is a prominent figure in the Mahayana Dharma; Young people such as Prince Quang Nghiem in the fourth item (The Bodhisattva's) are also a Bodhisattva, able to talk to the lay disciple Duy Ma Ca.
During the time of Mahayana sutras, the Buddha's great disciples, such as Sariputra, Maudgalyayana, Subhuti, etc., were all considered Hinayana. It was not until the Dharma Sutra (Saddharmapundarika - Sutra) appeared that one could see that the charismatic teacher Xa Loi Phat developed the Mahayana mind without any doubt.
During the process of breaking through the Qing Dynasty, the Sutta Pitaka took a very far step: The Sutta specifically criticized the practices and witnesses of the great disciples of the Buddha, among whom Xa Loi Phat, who The eldest brother of the Sangha, is the one who must suffer the most! As my brother, He has suffered everything for my brothers!
When presenting the difference between the Mahayana way of learning (for example, the way of meditation by Xa Loi Loi Phat, the way of alms eating by Mahāmapa Lama) to Mahayana thought (embedded in the replies, (Mr. Duy Ma's explanation), the Patriarchs, based on the word of the Buddha, wrote the Sutta. The purpose is to show the Qing Dynasty that their path of practice is the small Dharma. The path of the Mahayana is the great Dharma, capable of leading practitioners to the Supreme Chief of Right Understanding.
So Sutta the Buddha is not due to Buddha said. Therefore, the sutta is considered to be a document of contemporary Buddhists, advocating the spread of Buddhism to the general public so that all may benefit and be dependent on the Buddha.
As mentioned above, there were also participants in this campaign, and they were also very active in this opposition movement. However, we can say that most of the proponents of the movement are lay people who want to bring the Buddha out of the ivory tower of monasticism in the direction of the Qing Dynasty, represented by the great Buddhist disciples like him. Sariputra, Sara-Katyayana, Upali, etc., to follow the wider path of Bodhisattvas like Manjusri Bodhisattva ).END=NAM MO SHAKYAMUNI BUDDHA.(3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.2/5/2020.
In the history of Mahayana literature, the Prajnaparamita-sutra (Sanskrit sutta) appears first, and then the Sutras (Ratnakuta-sutra) and Hoa Nghiem (Avatamsaka-stra). Then came the sutras like the Shakyamuni Buddha (Vimalakīrtinirdesa-sutra).
In the second century, a very intelligent, famous Bhikkhu-Dat (Vidharbha) scholar named Nagarjuna appeared. He has edited a lot of scriptures, including an excellent work called Mahaprajnaparamitasutra (Mahaprajnaparamitasutra). The Great Commentary is a big work, aimed at explaining the Bat Nha Sutta. In this book, Mr. Long Tho quotes a lot of Mahayana sutras that appeared before his birth.
On the path of time, we can record a time marking the end of the Buddha's passing away. Four hundred and eighty years after the Buddha's death, Christ is born. About two centuries later, Mr. Long Thọ was born. Around the fifth century after Christ's birth, two very well-known teachers appeared: the First Teacher (Asanga), and the Second Body (Vasubandhu).
Thus, on the level of time to say, we can divide the Mahayana into three periods: The Mahayana sutras are the ones appearing before Master Long Tho, that is, the ones cited in the work Great Tri's Teacher Comment. The second Mahayana sutras are sutras that appeared in the period of nearly three centuries between Long Tho and the two previous masters, The Body. Finally, the sutras that appeared after Thay Vo Before and The Body, called the Mahayana sutras in the third phase.
According to the Mahayana canon, in order to deserve to be Buddhists, one must be a Bodhisattva, not a Puritan. The writer is the stepchild, the Bodhisattva is the orthodox son of the Buddha.
The Mahayana call the Puritan (Sravaka) and Pratyekabuddha (Pratyekabuddha) the Second Vehicle (Dviyana), which means the first two chariots. Bodhisattva Vehicle (Bodhisattvayana) or Third Vehicle is the third vehicle, bigger, carrying more people.
In Theravada Buddhism, the term Bodhisattva has also been used to refer to a single person, Shakyamuni before he became enlightened. Following the momentum of thought, people ask why there is only one Bodhisattva? The Buddha said there were many Buddhas in the past and present, each of the Buddhas was a Bodhisattva. So the concept of having many Bodhisattvas has become a logical concept both in Hinayana and Mahayana thought.
The Mahayana movement holds that any true disciple of the Buddha has the mind of a Bodhisattva. Therefore, renunciants or at home, must be Bodhisattvas to be truly the Buddha's son.
Mahayana Buddhism considers all men and women to be equal, regardless of male or female. The proof is that in the Sutta Pitaka, the seventh goddess in the seventh rank (Quan Quan We Sanh) is a prominent figure in the Mahayana Dharma; Young people such as Prince Quang Nghiem in the fourth item (The Bodhisattva's) are also a Bodhisattva, able to talk to the lay disciple Duy Ma Ca.
During the time of Mahayana sutras, the Buddha's great disciples, such as Sariputra, Maudgalyayana, Subhuti, etc., were all considered Hinayana. It was not until the Dharma Sutra (Saddharmapundarika - Sutra) appeared that one could see that the charismatic teacher Xa Loi Phat developed the Mahayana mind without any doubt.
During the process of breaking through the Qing Dynasty, the Sutta Pitaka took a very far step: The Sutta specifically criticized the practices and witnesses of the great disciples of the Buddha, among whom Xa Loi Phat, who The eldest brother of the Sangha, is the one who must suffer the most! As my brother, He has suffered everything for my brothers!
When presenting the difference between the Mahayana way of learning (for example, the way of meditation by Xa Loi Loi Phat, the way of alms eating by Mahāmapa Lama) to Mahayana thought (embedded in the replies, (Mr. Duy Ma's explanation), the Patriarchs, based on the word of the Buddha, wrote the Sutta. The purpose is to show the Qing Dynasty that their path of practice is the small Dharma. The path of the Mahayana is the great Dharma, capable of leading practitioners to the Supreme Chief of Right Understanding.
So Sutta the Buddha is not due to Buddha said. Therefore, the sutta is considered to be a document of contemporary Buddhists, advocating the spread of Buddhism to the general public so that all may benefit and be dependent on the Buddha.
As mentioned above, there were also participants in this campaign, and they were also very active in this opposition movement. However, we can say that most of the proponents of the movement are lay people who want to bring the Buddha out of the ivory tower of monasticism in the direction of the Qing Dynasty, represented by the great Buddhist disciples like him. Sariputra, Sara-Katyayana, Upali, etc., to follow the wider path of Bodhisattvas like Manjusri Bodhisattva ).END=NAM MO SHAKYAMUNI BUDDHA.(3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.2/5/2020.
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