adinatha wrote:LOL. I know what Hinayana says. The question is not what Hinayana says. The question is whether Gautama really said more than Hinayana at the time he gave the Hinayana.
As Namdrol, myself, and others have pointed out to you, Gautama only ever taught the Śrāvakayāna.
adinatha wrote:Mahayana sutras say the Buddha was teaching Hinayana to sravakas and Mahayana to bodhisattvas simultaneously by his miraculous power of speech.
There are a number of important Mahāyāna sūtras which are every bit as ascetically inclined as anything in the Nikāyas and Āgamas. Many of these passages were still being quoted by people like Śāntideva and Vimalamitra in the eighth century CE. For example, the Rāṣṭrapālaparipṛcchā Sūtra:
May you dwell in crags, in the wilderness, and in caves, and abiding there, not exalt yourselves or vilify others. May you exhort yourselves continually, ever mindful that you turned away from millions of former buddhas. Abandon your craving for body and life; indifferent, apply yourself to the Dharma, generating ardent respect.
The Samādhirāja Sūtra:
There has been no buddha in the past, nor will there be in the future, who abides in the household and who so established has achieved this supreme, highest enlightenment.
The Viśuddhaśraddhādārikāparipṛcchā Sūtra:
[T]here are eight things by which a bodhisattva accomplishes the ascetic disciplines [dhutaguṇa] and always takes pleasure dwelling in the wilderness. What are the eight? (1) Having few desires; (2) Knowing satisfaction; (3) Fulfillment of the True Dharma; (4) Supporting oneself with what is meritorious; (5) Always upholding the four traditions of the spiritually ennobled [āryavaṃsa]; (6) Seeing the misery of saṃsāra, his mind is always disgusted and aloof; (7) He constantly observes [things as] impermanent, suffering, empty, and without self; (8) Having a deep faith that is unshakable, he does not fall into heterodox teachings. At that time the Blessed One again spoke these verses:
Having few desires and knowing satisfaction, [the bodhisattva] does not abandon restraint. The manifold benefits of taking pleasure in the Dharma are what he nurtures as his riches. He finds enjoyment in always cultivating the traditions of the spiritually ennobled. When he sees the misery of saṃsāra, he generates thoughts of dread. For this reason he always takes pleasure in practicing the ascetic disciplines, alone, without companions, like the single horn of a rhinoceros. [Seeing all] compounded things as suffering and without self, he possesses gnosis and deep faith, abiding in true exertion.
Seeing the Dharma for himself, he does not fall into heterodoxy. He always dwells in remote areas as praised by the Buddha. Purified, secluded, and without distress, [the bodhisattva] is without contention, cognizant of his own manifold shortcomings. Aloof from associations and divorced from flattery, [the bodhisattva] takes pleasure in dwelling in the wilderness.
The Ratnarāśi Sūtra:
The wilderness-dwelling monk, Kāśyapa, should make his bed and seat in a wilderness, an abode in the forest, and a border area. He should dwell in wilderness border regions such as those without thieves, herdsmen or shepherds, without snakes, without wild beasts and flocks of birds, with few flies and stinging insects, with little noise, with few sounds of commotion.
If that [monk] is a dweller in that wilderness abode, he should bring about eight deliberations. What are the eight?
(1)He should not be concerned about his body.
(2)He should not be concerned about his life.
(3)He should not be concerned about wealth or honors.
(4)He should not be concerned about all garrulous associations with others.
(5)He should undertake to die in a wilderness like an animal.
(6)He should dwell in the wilderness making use of the advantages offered by the wilderness.
(7)He should live with his livelihood in accord with the Teaching; he should not live wrongly.
(8)He should live in accord with a livelihood free from worldly material possessions and defilements.
He should dwell in a wilderness abode bringing about these eight deliberations.
The Ugraparipṛcchā Sūtra:
There has never been a bodhisattva who dwells in the household and who has awakened to unexcelled, perfect enlightenment. They all, moreover, having gone forth from the household, fixed their thoughts on the wilderness with a predilection toward the wilderness. Having gone to the wilderness, they awakened to unexcelled, perfect enlightenment. And [it is there that] they acquired the prerequisites [Skt. saṃbhāra] [for enlightenment; i.e., merit and gnosis].
And also from the same sutra:
I should examine the matter as follows: “I came to the wilderness on account of being afraid of such frightening and terrifying things [as inauspicious rebirths, and so forth, as mentioned in a previous passage]. I cannot be freed from such frightening and terrifying things as these by living in the household, by living in company [with others], or by living without exerting myself, without applying myself diligently to yoga, or by thinking distractedly. All bodhisattvas mahāsattvas who appeared in the past were delivered from every fear by dwelling in the wilderness; in this way they obtained the fearlessness that is unexcelled, perfect enlightenment. All bodhisattvas mahāsattvas who will appear in the future will be delivered from every fear by dwelling in the wilderness; in this way they will obtain the fearlessness that is unexcelled, perfect enlightenment. All bodhisattvas mahāsattvas who appear in the present and who have obtained unexcelled, perfect enlightenment are delivered from every fear by dwelling in the wilderness; in this way they obtained the fearlessness that is unexcelled, perfect enlightenment. Therefore, I too, frightened and terrified here, and desiring to transcend every fear and attain the fearless state, should dwell in the wilderness.”