On Mahayana / Pureland Buddhism

MAHAYANA BUDDHISM: AUTHENTIC TEACHINGS OF THE BUDDHA?

STOP !!!

This article is only for the eyes of wise, and open-minded individuals who have doubts on the Mahayana teachings.
If you are a narrow-minded, small-hearted person who feels at ease with blind faith .... PLEASE DO NOT PROCEED FURTHER !!!

Note : This article is NOT intended to create religious disharmony.

The original content of this webpage was originally incorporated in the forums in Friendster and Facebook. It contained several main Mahayana sutras with the discrepencies highlighted, complete with footnotes and explanation.

Some of the featured Mahayana sutras were:

Lotus Sutra (Saddharma Pundarika Sutra)
Heart Sutra (Prajnaparamita-Hrdaya Sutra)
Diamond Sutra (Vajracchedika Prajnaparamita Sutra)
Great Vehicle Infinite Life Sutra (Mahayana Sukhavativyuha Sutra)
Amida Sutra (Shorter Sukhavati-vyuha Sutra)
Infinite Life Sutra (Longer Sukhavati-vyuha Sutra)
Sutra on the Visualization of the Buddha of Infinite Lifespan (Amitayurdhyana Sutra)
Medicine Buddha Sutra (Bhaisajyaguruvaiduryaprabharaja Sutra)
Ksitigarbha Bodhisattva Sutra
Samantabhadra Contemplation Sutra

Unfortunately, the discussion threads in both social networks were lost after their revamp. Nevertheless, here are some of the keypoints mentioned:

Historically-related:

1. Before the Buddha's Parinibbana, the Buddha said that after his passing, the Dhamma-Vinaya shall be our teacher.
The 'Tipitaka' is a later development of Buddhism, and should not be taken as the direct teachings of the Buddha.
Mahayana concepts did not exist during the time of the 1st to the 2nd Buddhist Councils. Only the Dhamma-Vinaya were recited during the 1st and 2nd Buddhist Councils.
If the Buddha did endorse those teachings, they would have been incorporated in the Sutta Nikaya like the other sutta by fellow Arahants, wouldn't they?

2. The Mahayana sutras often mention of the terms 'Mahayana' and 'Hinayana'. However, the terms 'Mahayana' and 'Hinayana' came into being only centuries after the Buddha's passing and did not exist during the Buddha's time at all! Also, the term 'hina' does not mean 'smaller'. It means 'lowly'. The Dhamma taught by the Tathagatha is excellent in the beginning, in the middle and in the end. The term MAHAyana already show what MAHA-EGOs the people had when they invented the term after the 3rd Buddhist Council.

3. The Mahayana teachings claim that the Mahayana sutras were kept in the Naga realm before Nagarjuna brought them back to the human realm. But books did not exist during the Buddha's time!

4. The Mahayana sutras mention of merits gained by building Buddhist temples & pagodas, making statues and printing books. But Buddhist temples and pagodas did not exist during the Buddha's time, neither did books, and statues were imported by the Greeks only centuries after the passing of the Buddha! Moreover, the Buddha always focused on the Dhamma and not himself. He did not even allow his follwers to be attached to him, what more statues (supposedly) of himself. The earliest symbols used by his followers after his passing was either the dhammacakka or the bodhi leaf.

Teachings-related:

The Mahayana did not come up with their teachings by themselves. If you look closely, the Mahayana teachings are actually just a mish-mash of teachings from various Hinayana schools.

Chinese Mahayana Agama (pre-cursor parallels to the Pali EBTs):

Dirgha-Agama (From the Dharmaguptaka school)
Madhyama-Agama (From the Sarvastivada school)
Samyukta-Agama (From the Sarvastivada school)
Ekottara-Agama (From the Mahasamghika school)

Many of the famous so-called 'Mahayana sutras' are nothing more than repackaged "Hinayana" teachings. (eg. the Heart Sutra is a pirated copy of the Maha-Sunnatta Sutta.)

One thing to note is that the Mahayana sutra that we see today are mostly Chinese translations of the Sanskrit texts. However, the Buddha did not allow the teachings to be taught in Sanskrit as it was used by the Brahmin priests and understood only by the upper-class of the caste system, thus leaving out the common people. The common people who were unable to understand the language, would be dependant on the guru for explanation, thus may be easily manipulated by people with ulterior motives.

Later Mahayana "scriptures" claim that it is alright to use untruths to teach the Dhamma as "skilful means" being part of the 6,4000 dhamma-doors.

This is a lie as during the Buddha's time, neither the Buddha nor his Arahants use such "skilful means" to deceive the masses.

MN 58:

[1] In the case of words that the Tathagata knows to be unfactual, untrue, not related to Nibbana, unendearing & disagreeable to others, he does not say them.

[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathāgata has sympathy for living beings.”

The Buddha also mentioned 2 types of people who slander the Buddha:

AN 2:23

“Monks, these two slander the Tathagata. Which two?

He who explains what was not said or spoken by the Tathagata as said or spoken by the Tathagata.

And he who explains what was said or spoken by the Tathagata as not said or spoken by the Tathagata.

These are the two who slander the Tathāgata.”

Mahayana: Closing Of The Dhamma Doors

The Buddha taught of 3 doors of Bodhi: Sammasam-Buddha, Pacceka-Buddha, Arahant.

The Mahayana, through advocating only Buddhahood, closes the other 2 doors to all sentient beings.

Pureland: A Personality Cult?

In the Sutta & even the Agama, the Buddha's teaching has minimal focus on himself.

The Mahayana, on the other hand, boasts excessively about the buddhas/bodhisattvas, their greatness, their vows and their achievements. All these are of no help in attaining Nibbana.

The Buddha's teachings does not focus on himself or any particular sutta, but on the entire Dhamma.

Many Mahayana teachings are based on a particular buddha/bodhisattva/sutra. (eg. Amitabha, Avalokitesvara, the Lotus Sutra ... etc)

This may be a case of idolisation/idol-worshipping. And to depend on a single sutra that was developed 500 yrs after the Buddha's parinibbana is extremely unreliable.

The Buddha taught of self-help. The Mahayana teaches of relying on the power of buddhas & bodhisattvas.

The Buddha teaches the Dhamma to whoever is willing to listen, and does not force the listener to whatever is said. He encourages us to see for ourselves.

The Mahayana teachings, on the other hand, make use of rewards of prosperity and superpowers, as well as 'fear tactics' such as threats of hell in their sutras to gain people's 'loyalty.

In the Sutta & even the Agama, the Buddha and his Sangha were often in meditation.

The Mahayana, on the other hand, put a lot of focus on chanting the name of a buddha/bodhisattva/sutra or a mantra.

Some claim that chanting the name of the buddha/bodhisattva/sutra/mantra is to help focus in meditation. In that case, why a name, and not other dhamma qualities?

It is confidence through practice, and not blind faith, that is taught by the Buddha. In fact, the Buddha always focused on the Dhamma, and not himself.

"He who sees the Dhamma, sees the Budhha".

On The Display Of Miracles:

The Buddha taught of cultivation of the mind. The Mahayana teaches of mantras and development of supernatural powers and spiritual attainments.

The Buddha discourages and disallows public displays of miracles and supernatural powers unnecessarily. Superpowers are the by-products of enlightenment, and should never be the final goal itself.

The Mahayana, on the other hand, features many of such displays, and emphasised a lot on the attainment of superpowers.

This subconsciously inculcates the desire to attain supernatural powers and supernatural status in their believers.

On Postponing Nibbana To 'Save' The World:

The Buddha encouraged his Sangha and the laypeople to try to attain Nibbana here-&-now. While it may be difficult to be liberated from Samsara in this life, we can still continue to strive in our next life, while not letting off any opportunity that may come by. If we procrastinate, we may not have the opportunity to learn the Dhamma as we are not in control of the kamma-vipaka that condition our rebirth. The Mahayana, on the other hand, urges believers to postpone and delay Nibbana in an attempt to save all beings. This may be a case of a psychological condition called the "Superhero Syndrome", which develops an ego in the subconscious state.

With craving comes attachment, and thus not all beings want to be 'saved'. Many people enjoy being in Samsara despite the Dukkha that comes with it.

The Buddha has mentioned that those who want to be free from Samsara will seek the Dhamma. That is why the Buddha never forced anyone to be his disciple.

Some people say that the Arahants are selfish to attain Nibbana while others are still suffering in Samsara.

Think: The Buddha attained Nibbana as well, didn't he? Is The Buddha considered selfish?

One drowning man cannot save another when both are unable to swim. You need have competency yourself before you can save another.

Moreover, how can a selfish person attain the state of Nibbana?

The only time when the Buddha used the term "bodhisatta" was when he was referring to himself when he was not yet enlightened.

Also note that the real meaning of "bodhisatta" is "one who is on the path of enlightenment".

After the Buddha had kept his retreat at the Deer Park at Isipatana during the first rainy season, there were fully sixty Arahants besides the Blessed One. He called them and said. "Released am I, O Bhikkhus, from fetters both human and divine. Ye also are free from fetters both human and divine. Go ye, now O Bhikkhus, and wander for the gain of the many, for the good of the many, for the gain and welfare of gods and men. Preach, O Bhikkhus, the doctrine which is glorious in the beginning, glorious in the middle, glorious at the end, in spirit and in letter. Proclaim the Holy Life altogether perfect and pure. There are beings with a little dust in their eyes, who, not hearing the Doctrine will fall away. There will be those who will understand the Doctrine". With this exhortation the Buddha despatched His first sixty disciples in various directions. (Vin I 20)

In the Jinna Sutta (SN 16:5), the Buddha commended Ven. Maha-Kassapa after he continued his practice for others to emulate:
"Good, Kassapa. Very good. It seems that you are one who practices for the happiness of many, out of compassion for the world, for the welfare, benefit & happiness of beings human & divine. so continue wearing your robes of cast-off hemp cloth, go for alms, and live in the wilderness."

Maha-Kassapa is also praised because "he teaches the doctrine to others out of pity, out of caring for them, because of his compassion for them." (S II 199-200)

By attaining Nibbana here & now, we can set an example of what is to be done, the result of the practice, as well as prove that the attainment of Nibbana is possible in this very life.

The Buddha has taught that it is rare to be reborn as a human, and it is even rarer to be born in an era where the Dhamma of a Sammasambuddha is present.

Thus it is important to strive your best when you have the opportunity.

And finally, if Amitabha had already vowed not to become a Buddha until all sentient beings have been salvaged from samsara, it would mean that Amitabha is not yet a Buddha, and he is lying if he claims to be one. Also, if it was so easy that just by chanting the name of a Buddha/bodhisatva would enable people to be liberated, why would Gotama Buddha need to teach the Dhamma in the first place?