It is not correct to say that the bodhisattva path is taught in Mahayana either, because it is not merely a new form of sravakayana.Will wrote:It is not correct to say that bodhisatta path is not taught in Theravada, but only in Mahayana. Both teach it, but Theravada gives little emphasis to it and the Mahayana a great deal. See this thread: http://www.dhammawheel.com/viewtopic.php?f=19&t=40" onclick="window.open(this.href);return false;
The Pali canon is your Vedas, your Bible, your Lotus Sutra. These things -- the holy books written in holy languages, taught by holy sectarians -- these things do not exist outside oneself (at least not as troubling matters) if one does not harbor sectarian feelings within.tiltbillings wrote:Mainstream Indian Buddhists questioned the authenticity of Mahayana sutras from the beginning - that is, when they paid any attention to them. This concern for authenticity is found in the Mahayana cult of the book sutras that curse anyone who would dare question the authenticity of such sutras, as we graphically played out in the Lotus Sutra:BlackBird wrote: I certainly don't agree with the undertones that the emphasis of historical authenticity being a modern phenomenon makes it any less important or valid, I think it's very important.
Is all of Mahayana like this? No, but it is there and it does have its influence.If a person fails to have faith
but instead slanders this sutra,
...
The things he says
people will not believe,
the breath from his mouth will be constantly foul
...
If there are monks who,
for the sake of comprehensive wisdom,
seek the Law in every direction,
pressing palms together, gratefully accepting,
desiring only to accept and embrace
the sutra of the Great Vehicle
and not accepting a single verse
of the other sutras,
to persons such as this
it is permissible to preach it [the Lotus Sutra].
If a person, earnest in mind,
seeks this sutra
as though he were seeking the Buddha's relics,
and having gained and gratefully accepted it,
that person shows no intention
of seeking other sutras
and has never once given thought
to the writings of the non-Buddhist doctrines,
to a person such as this
it is permissible to preach it.
The Lotus Sutra Chapter 3