Agamas divergence from Pali Canon, still practiced?

Textual analysis and comparative discussion on early Buddhist sects and scriptures.
un8-
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Re: Agamas divergence from Pali Canon, still practiced?

Post by un8- »

simsapa wrote: Wed Jul 07, 2021 4:52 am Are there any Agama texts that contain valuable material not found in the Tipitaka? I'm referring to anything that would enhance meditation practice or deepen understanding of major concepts. Otherwise, feel free to define "valuable" as you'd like to.
No, not really. There's a few interesting stories in the Ghandharan fragments, but parts of these stories are found in the Nikayas just split in different areas.
There is only one battle that could be won, and that is the battle against the 3 poisons. Any other battle is a guaranteed loss because you're going to die either way.
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Re: Agamas divergence from Pali Canon, still practiced?

Post by asahi »

un8- wrote: Fri Aug 06, 2021 5:53 pm Why would it provide something new? The Nikayas are so repetitive, you could probably cut half of them and still not discover something inherently different. Most of the 4 Nikayas is the same concepts repeated in different ways.

If there was something new and different in the Agamas, it would probably be in the Nikayas as well.
You are mistaken . Valuable and New are two different things . The agama do have something Nikaya being lost in the process of transmission eg . Nikaya didnt defined clearly equanimity in Pariyāyasutta SN 46.52 . The agama listed out two different contents compare to nikaya . So , people may suffer loss due to ignorance and arrogance .
Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold.
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Re: Agamas divergence from Pali Canon, still practiced?

Post by un8- »

asahi wrote: Sat Aug 07, 2021 5:27 am
un8- wrote: Fri Aug 06, 2021 5:53 pm Why would it provide something new? The Nikayas are so repetitive, you could probably cut half of them and still not discover something inherently different. Most of the 4 Nikayas is the same concepts repeated in different ways.

If there was something new and different in the Agamas, it would probably be in the Nikayas as well.
You are mistaken . Valuable and New are two different things . The agama do have something Nikaya being lost in the process of transmission eg . Nikaya didnt defined clearly equanimity in Pariyāyasutta SN 46.52 . The agama listed out two different contents compare to nikaya . So , people may suffer loss due to ignorance and arrogance .
Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold.


Is that a quote of SN 46.52 or an agama?

You didn't provide two references to make a comparison.

Equanimity is defined in other suttas, so I don't see the problem. As I said, the only difference is the ordering.
Then, having seen a form with the eye, a bhikkhu understands one that is a basis for equanimity thus: ‘Such it is!’ There is eye-consciousness, and in dependence on a contact to be experienced as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling.
https://suttacentral.net/sn35.130/en/bodhi
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.
https://suttacentral.net/mn137/en/sujato
There is only one battle that could be won, and that is the battle against the 3 poisons. Any other battle is a guaranteed loss because you're going to die either way.
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Re: Agamas divergence from Pali Canon, still practiced?

Post by asahi »

un8- wrote: Sat Aug 07, 2021 7:53 am
Is that a quote of SN 46.52 or an agama?

You didn't provide two references to make a comparison.

Equanimity is defined in other suttas, so I don't see the problem. As I said, the only difference is the ordering.
Then, having seen a form with the eye, a bhikkhu understands one that is a basis for equanimity thus: ‘Such it is!’ There is eye-consciousness, and in dependence on a contact to be experienced as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling.
https://suttacentral.net/sn35.130/en/bodhi
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.
https://suttacentral.net/mn137/en/sujato
That is the quote of SN 46.52 . However you didnt defined what is internal and external . I didnt provide the agama there isnt a translation yet . But both are differents .
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Re: Agamas divergence from Pali Canon, still practiced?

Post by un8- »

asahi wrote: Sat Aug 07, 2021 8:29 am
un8- wrote: Sat Aug 07, 2021 7:53 am
Is that a quote of SN 46.52 or an agama?

You didn't provide two references to make a comparison.

Equanimity is defined in other suttas, so I don't see the problem. As I said, the only difference is the ordering.
Then, having seen a form with the eye, a bhikkhu understands one that is a basis for equanimity thus: ‘Such it is!’ There is eye-consciousness, and in dependence on a contact to be experienced as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling.
https://suttacentral.net/sn35.130/en/bodhi
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.
https://suttacentral.net/mn137/en/sujato
That is the quote of SN 46.52 . However you didnt defined what is internal and external . I didnt provide the agama there isnt a translation yet . But both are differents .
That's because you're vague and unclear about what needs definition, so I assumed you meant equanimity needed defining. The suttas also define internal and external.

Please provide the agama version.
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Re: Agamas divergence from Pali Canon, still practiced?

Post by asahi »

un8- wrote: Sat Aug 07, 2021 8:33 am ........
It was you said agama are irrelevant that no new thing in it . You are making assumption on agama . Then i try to point out what nikaya didnt have . But you are saying the ordering difference which isnt the case . Pls explain what internal external means in the sutta mentioned in nikaya as you claimed above ?
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Re: Agamas divergence from Pali Canon, still practiced?

Post by un8- »

asahi wrote: Sat Aug 07, 2021 9:15 am
un8- wrote: Sat Aug 07, 2021 8:33 am ........
It was you said agama are irrelevant that no new thing in it . You are making assumption on agama . Then i try to point out what nikaya didnt have . But you are saying the ordering difference which isnt the case . Pls explain what internal external means in the sutta mentioned in nikaya as you claimed above ?
I said that there's nothing incomplete in the nikayas and that there is no new information or "dhamma" in the agamas. I said that the nikayas are so repetitive, you could cut them in half and still have a complete dhamma.

It's obvious that the external element is not self, you don't need to learn that a basketball is not self, the main lesson is learning that the internal elements, thoughts and 6sense media are not self, if you're dispassionate about the internal, you'll automatically be dispassionate about the external. Whereas other ascetics like say the stoics, are only dispassonate about the external since they know they can't control others. The Buddha is therefore saying he teaches dispasson towards not only the external, but also the internal.

It's easy to be equanimous about strangers getting hurt or being sick. It's hard to be equanimous when you feel pain and get sick. Therefore the closer the object is to the self, the more you're attached, the harder to be equanimous. E.g. you getting cancer vs a stranger having cancer



Internal = within oneself

External = not within oneself

ajjhattaṁ

concerning oneself in oneself; inwardly, personally; in regard to oneself (opposite bahiddhā)
bahiddhā

outside; outer

It should be said: the six internal sense bases. What six? The eye base … the mind base.
- SN 56.14
"And what is the earth property? The earth property can be either internal or external. What is the internal earth property? Anything internal, within oneself, that’s hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that’s hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property & the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind
- MN 140
And which are the 18 craving-verbalizations dependent on what is internal? There being ‘I am,’ there comes to be ‘I am here,’ there comes to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’ These are the 18 craving-verbalizations dependent on what is internal.

“And which are the 18 craving-verbalizations dependent on what is external? There being ‘I am because of this (or: by means of this),’ there comes to be ‘I am here because of this,’ there comes to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’ These are the 18 craving-verbalizations dependent on what is external.
- AN 4.199
Venerables, what is the earth element? The earth element may be internal or external. Venerables, what is the internal earth element? Whatever internal personal component that is experienced as hard or solid – such as head-hair, body-hair, nails, teeth, skin, muscle, tendons, bone, bone-marrow, kidney, heart, liver, membranes, spleen, lungs, colon, intestines, stomach, feces, or any other internal personal component that is experienced as hard or solid – venerables, this is called the ‘internal earth element.’ Whether earth element is internal or external, it is the same earth element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the earth element, and the mind becomes dispassionate towards the earth element.

“Venerables, there is a time when the external earth element is disturbed. At that time, the external earth element disappears. Venerables, even the vastness of the external earth element will be seen as impermanent, as subject to elimination, subject to disappearance, subject to alteration. How then could one say of this ephemeral craving-born body, ‘This is me’ or ‘This is mine’ or ‘I am this’? Those concepts do not apply here.
- mn 28

and this sutta about the elements is repeated in more suttas as well, like the rahula suttas.
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Re: Agamas divergence from Pali Canon, still practiced?

Post by sphairos »

simsapa wrote: Wed Jul 07, 2021 4:52 am Are there any Agama texts that contain valuable material not found in the Tipitaka? I'm referring to anything that would enhance meditation practice or deepen understanding of major concepts. Otherwise, feel free to define "valuable" as you'd like to.
For instance, the Sanskrit "(Mūla)Sarvāstivādin" Dīrgha-āgama contains a different version of the Poṭṭhapādasutta (DN 9), which was studied by D.M. Stuart in "“Thinking About Cessation” : the Pṛṣṭhapālasūtra of the Dīrghāgama in Context. 2013".

It allows to build a different perspective on nirodha-samāpatti, its place in Early Buddhist meditation and its relation to realization of the Four Noble Truth (see Stuart op.cit.)
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Re: Agamas divergence from Pali Canon, still practiced?

Post by asahi »

un8- wrote: Sat Aug 07, 2021 1:03 pm I said that there's nothing incomplete in the nikayas and that there is no new information or "dhamma" in the agamas. I said that the nikayas are so repetitive, you could cut them in half and still have a complete dhamma.

It's obvious that the external element is not self, you don't need to learn that a basketball is not self, the main lesson is learning that the internal elements, thoughts and 6sense media are not self, if you're dispassionate about the internal, you'll automatically be dispassionate about the external. Whereas other ascetics like say the stoics, are only dispassonate about the external since they know they can't control others. The Buddha is therefore saying he teaches dispasson towards not only the external, but also the internal.

Internal = within oneself

External = not within oneself

ajjhattaṁ

concerning oneself in oneself; inwardly, personally; in regard to oneself (opposite bahiddhā)
bahiddhā

outside; outer

It should be said: the six internal sense bases. What six? The eye base … the mind base.
- SN 56.14
"And what is the earth property? The earth property can be either internal or external. What is the internal earth property? Anything internal, within oneself, that’s hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that’s hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property & the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind
- MN 140
And which are the 18 craving-verbalizations dependent on what is internal? There being ‘I am,’ there comes to be ‘I am here,’ there comes to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’ These are the 18 craving-verbalizations dependent on what is internal.

“And which are the 18 craving-verbalizations dependent on what is external? There being ‘I am because of this (or: by means of this),’ there comes to be ‘I am here because of this,’ there comes to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’ These are the 18 craving-verbalizations dependent on what is external.
- AN 4.199
Venerables, what is the earth element? The earth element may be internal or external. Venerables, what is the internal earth element? Whatever internal personal component that is experienced as hard or solid – such as head-hair, body-hair, nails, teeth, skin, muscle, tendons, bone, bone-marrow, kidney, heart, liver, membranes, spleen, lungs, colon, intestines, stomach, feces, or any other internal personal component that is experienced as hard or solid – venerables, this is called the ‘internal earth element.’ Whether earth element is internal or external, it is the same earth element. It should be accurately seen with right wisdom in this way: ‘This is not mine, I am not this, this is not my self.’ When one has accurately seen it with right wisdom in this way, one becomes disenchanted with the earth element, and the mind becomes dispassionate towards the earth element.

“Venerables, there is a time when the external earth element is disturbed. At that time, the external earth element disappears. Venerables, even the vastness of the external earth element will be seen as impermanent, as subject to elimination, subject to disappearance, subject to alteration. How then could one say of this ephemeral craving-born body, ‘This is me’ or ‘This is mine’ or ‘I am this’? Those concepts do not apply here.
- mn 28

and this sutta about the elements is repeated in more suttas as well, like the rahula suttas.
Pls compare mindfulness factor with equanimity factor in SN 46.52 .
If you can see where the discrepancy lies .


SN 46.52

Mindfulness of internal things is the awakening factor of mindfulness; and mindfulness of external things is also the awakening factor of mindfulness.
Yadapi, bhikkhave, ajjhattaṁ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.

FYI in the agama , that the two fold factor regarding things of the equanimity factor was defined as unperturbed by Kusalarāsī and Akusalarāsī instead of internal external factors . Thus , you might find some differences of how the teachings are in both versions .

:smile:
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Re: Agamas divergence from Pali Canon, still practiced?

Post by un8- »

asahi wrote: Sat Aug 07, 2021 1:49 pm


FYI in the agama , that the two fold factor regarding things of the equanimity factor was defined as unperturbed by Kusalarāsī and Akusalarāsī instead of internal external factors . Thus , you might find some differences of how the teachings are in both versions .

:smile:
There is no difference, all objects whether internal or external are treated the same to an Ariya.


Mindfulness means remembering the dhamma, hence the ariya attains equanimity through the 3 characteristics, whereas the puthujanna attains equanimity through acquiring objects.
“In this case, what are the six kinds of householder elation? There are sights discernible by the eye that are desired, enjoyable, pleasing, mentally satisfying, and connected with the carnal world; when one acquires them, sees that one is acquiring them, or when one remembers what one has previously acquired in the past that has ceased or changed, then elation arises. This kind of elation is called ‘householder elation.’ There are sounds discernible by the ear… fragrances discernible by the nose… flavors discernible by the tongue… tangibles discernible by the body… thoughts discernible by the mind… These are the six kinds of householder elation.

“In this case, what are the six kinds of renunciate elation? Having known that sights are impermanent, changing, fading, and ceasing, when one accurately sees with right wisdom that ‘All prior sights as well as all present sights are impermanent, unsatisfying, and of the nature to change,’ elation arises. This kind of elation is called ‘renunciate elation.’ There are sounds discernible by the ear… fragrances discernible by the nose… flavors discernible by the tongue… tangibles discernible by the body… thoughts discernible by the mind… These are the six kinds of renunciate elation.
In this case, what are the six kinds of householder equanimity? Having seen a sight with the eye, there arises the equanimity of a fool, a delusional person, an ordinary person; of an unlearned ordinary person who has not conquered their limitations and circumstances. This kind of equanimity does not transcend sight. Therefore it is called ‘householder equanimity.’ Having heard a sound with the ear… smelled a fragrance with the nose… tasted a flavor with the tongue… touched a tangible with the body… discerned a thought with the mind… These are the six kinds of householder equanimity.

“In this case, what are the six kinds of renunciate equanimity? Having known that sights are impermanent, changing, fading, and ceasing, when one accurately sees with right wisdom that ‘All prior sights as well as all present sights are impermanent, unsatisfying, and of the nature to change,’ equanimity arises. This kind of equanimity is called ‘renunciate equanimity.’ There are sounds discernible by the ear… fragrances discernible by the nose… flavors discernible by the tongue… tangibles discernible by the body… thoughts discernible by the mind… These are the six kinds of renunciate equanimity.
The point stands, the nikayas are complete and are not missing any dhamma that would be found in the Agamas.
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Re: Agamas divergence from Pali Canon, still practiced?

Post by asahi »

un8- wrote: Sat Aug 07, 2021 2:23 pm There is no difference, all objects whether internal or external are treated the same to an Ariya.


Mindfulness means remembering the dhamma, hence the ariya attains equanimity through the 3 characteristics, whereas the puthujanna attains equanimity through acquiring objects.
“In this case, what are the six kinds of householder elation? There are sights discernible by the eye that are desired, enjoyable, pleasing, mentally satisfying, and connected with the carnal world; when one acquires them, sees that one is acquiring them, or when one remembers what one has previously acquired in the past that has ceased or changed, then elation arises. This kind of elation is called ‘householder elation.’ There are sounds discernible by the ear… fragrances discernible by the nose… flavors discernible by the tongue… tangibles discernible by the body… thoughts discernible by the mind… These are the six kinds of householder elation.

“In this case, what are the six kinds of renunciate elation? Having known that sights are impermanent, changing, fading, and ceasing, when one accurately sees with right wisdom that ‘All prior sights as well as all present sights are impermanent, unsatisfying, and of the nature to change,’ elation arises. This kind of elation is called ‘renunciate elation.’ There are sounds discernible by the ear… fragrances discernible by the nose… flavors discernible by the tongue… tangibles discernible by the body… thoughts discernible by the mind… These are the six kinds of renunciate elation.
In this case, what are the six kinds of householder equanimity? Having seen a sight with the eye, there arises the equanimity of a fool, a delusional person, an ordinary person; of an unlearned ordinary person who has not conquered their limitations and circumstances. This kind of equanimity does not transcend sight. Therefore it is called ‘householder equanimity.’ Having heard a sound with the ear… smelled a fragrance with the nose… tasted a flavor with the tongue… touched a tangible with the body… discerned a thought with the mind… These are the six kinds of householder equanimity.

“In this case, what are the six kinds of renunciate equanimity? Having known that sights are impermanent, changing, fading, and ceasing, when one accurately sees with right wisdom that ‘All prior sights as well as all present sights are impermanent, unsatisfying, and of the nature to change,’ equanimity arises. This kind of equanimity is called ‘renunciate equanimity.’ There are sounds discernible by the ear… fragrances discernible by the nose… flavors discernible by the tongue… tangibles discernible by the body… thoughts discernible by the mind… These are the six kinds of renunciate equanimity.
The point stands, the nikayas are complete and are not missing any dhamma that would be found in the Agamas.
As i already said , fixed view , most theravadins are close minded , therefore , there is nothing further due in this thread . :lol:

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Re: Agamas divergence from Pali Canon, still practiced?

Post by un8- »

asahi wrote: Sat Aug 07, 2021 2:32 pm

As i already said , fixed view , most theravadins are close minded , therefore , there is nothing further due in this thread . :lol:

:coffee:
You haven't explained anything different or unique so I don't know what you mean, yet you call Theravadins arrogant/close minded. Why would you spend time around arrogant people? 🤔
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Re: Agamas divergence from Pali Canon, still practiced?

Post by asahi »

un8- wrote: Sat Aug 07, 2021 2:35 pm Why would you spend time around arrogant people? 🤔
I responded to your post earlier because your saying nothing new can be found in agama and nikaya is complete of and in itself . If you dont know anything about agama contents why critisising something you havent investigate for yourself ? Only if a person of ignorant or arrogant would do that isnt it . Btw , have a niceday n goodnite .

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Re: Agamas divergence from Pali Canon, still practiced?

Post by un8- »

asahi wrote: Sat Aug 07, 2021 2:49 pm
un8- wrote: Sat Aug 07, 2021 2:35 pm Why would you spend time around arrogant people? 🤔
I responded to your post earlier because your saying nothing new can be found in agama and nikaya is complete of and in itself . If you dont know anything about agama contents why critisising something you havent investigate for yourself ? Only if a person of ignorant or arrogant would do that isnt it . Btw , have a niceday n goodnite .

:juggling:
How do you know what I have investigated or not? I didn't realize you had access to all my memories. Maybe you have supernormal powers.

Either way, even if I didn't, you still didn't provide evidence of something new.
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Re: Agamas divergence from Pali Canon, still practiced?

Post by Coëmgenu »

ronnymarsh wrote: Fri Aug 06, 2021 1:24 amEven most Mahayana texts have this structure: It is not the Buddha who preaches (few are like that), it is usually a bodhisattva or lay person who gives a teaching, which is often intended for the bikkhus. And when we go to see the basis of that teaching, they are in the Agamas.
I generally agree with most of what you have said, but we cannot ignore that the bulk body of Mahāyāna sūtras use Śākyamuni Buddha as their mouthpieces for a great deal of their content. So while I certainly see where you are coming from, and while many consider the sūtras spoken by the ancient foreign Buddhas as superior, it is not technically true that only "few are like that," meaning taught by Śākyamuni Buddha according to modern versions of the texts.

Mahāyāna sūtras that use Śākyamuni Buddha include most Prajñāpāramitā sūtras, the Lotus, the Flower Garland, the Śrīmālādevī Lion's Roar, most Amida-centred Pure Land sūtras, the Karaṇḍavyūha, most of the Ratnakūṭa sūtras, the Parinirvāṇa vaipulyas, the Lalitavistara, the Candrapradīpa (i.e. "the Lamp of the Moon Sūtra"), the Suvarṇaprabhāsa (i.e. "the Golden Light Sūtra"), and the Laṅkāvatāra. There are many more others.

There also exists genres of Mahāyāna sūtra like "Mañjuśrī Speaks the Prajñāpāramitā" (T232-4), also there is a significant body of wisdom attributed to Vairocana, Avalokiteśvara, etc. These are the sūtras that are literally spoken by ancient alien Buddhas and/or Bodhisattvas. There are also some very rare sūtras in which laypersons teach, like the famous Vimalakīrtinirdeśa. These are actually rather rare.

The idea that these sūtras are of a higher pedegree than those Mahāyāna sūtras in which Śākyamuni Buddha teaches actually comes to us from the Shingon sect. In particular, they come from the teachings of Kōbō Daishi, who held that Vairocana teaches the sūtras of ultimate meaning and that Śākyamuni et al. teach the sūtras of provisional and mixed meaning. This distinction is influential in the now-defunct Kegon sects, also in Tendai and in Shingon. Tendai differentiates itself from Shingon by also considering the Lotus teachings allegedly "from Śākyamuni Buddha" to be of ultimate meaning. The esoterica transmitted in the Shingon and Kegon sects are all exclusively Vairocana-centred, as are their esoteric sūtras -- the Vairocanābhisaṁbodhi and Sarvatathāgatatattvasaṁgraha. The Tendai adds the Lotus to these two texts and reinterprets it as an esoteric sūtra.
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It is the Undying, the Bright, the Isle.
It is an Ocean, a Secret: Reality.
Both life and oblivion, it is Nirvāṇa.
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