The Most Original Dharma of the Buddha Is the Tripiṭaka and the Twelve Divisions of Buddhist Scriptures

The so-called "original" should refer to all the Dharma expounded by the Buddha throughout the forty-nine years, encompassing the Three Vehicles—the Great, Middle, and Small. This includes the liberation path of the Small Vehicle (Śrāvakayāna) Arhats and the Middle Vehicle (Pratyekabuddhayāna) Solitary Realizers, as well as the Buddha-path of the Great Vehicle (Mahāyāna) Tathāgatagarbha Dharma. Of course, the Middle and Small Vehicles are also a small, initial part of the Buddha-path and constitute a portion of the Great Vehicle Dharma. The entire Buddha-path is permeated from beginning to end by the True Suchness Buddha-nature, the Tathāgatagarbha. Studying only the Āgama Sūtras can lead to the realization of the Small Vehicle Arhatship, attaining the wisdom to liberate oneself from the Three Realces of Samsara, but it cannot lead to the Buddha’s All-Knowing Wisdom (Sarvajñā). Therefore, merely studying the Āgama Sūtras to attain Arhatship is not ultimate. One must continue to cultivate the Prajñāpāramitā (Perfection of Wisdom) and Vijñapti-mātratā (Consciousness-Only) teachings to progressively advance on the path and ultimately attain Buddhahood. Thus, the Buddha’s most original Dharma is the Three Baskets (Tripiṭaka) and the Twelve Divisions of Scriptures. There is no distinction between "original" and "later"; all Dharma that leads to Buddhahood is the Buddha’s teaching. There is no need to fragment the complete path to Buddhahood.

However, some claim that only the Āgama Sūtras are the Buddha’s original Dharma, while other Mahāyāna teachings are not the Buddha’s words but fabrications by later generations. But if a sect collects certain materials to form its history, each having its own historical records, and then transmits them, who can prove that the historical transmission of one sect is authentic while others are not? On what basis can one believe that the research of one sect constitutes true history, conforming to the facts of what actually occurred? Is it due to psychic powers, immense wisdom, or the discerning Dharma-eye of great practitioners throughout the ages? If not, on what basis does one trust their own judgment?

If one is not a great practitioner throughout the ages, lacking the discerning Dharma-eye, on what basis does one judge that this Theravāda Buddhism is the original teaching of the Buddha, while other Mahāyāna scriptures, the Three Baskets and Twelve Divisions, are not the Buddha’s words? On what grounds does one slander the most precious treasure painstakingly transmitted by the Buddha over forty-nine years? If the Buddha only taught the Āgama Sūtras during those forty-nine years, how did the Buddha attain Buddhahood? Could such extremely superficial Dharma alone lead to Buddhahood? Why would the Buddha need to expound such rudimentary Dharma repeatedly for forty-nine years? Who can prove that the Buddha only taught the Āgama Sūtras for forty-nine years and never taught the Mahāyāna? Who has witnessed with opened eyes the entire historical context and process of the Buddha’s teachings during that time?

Those who slander the Mahāyāna Dharma, deny it, or spread teachings contradicting the Mahāyāna Dharma and Theravāda Buddhist doctrines commit sins as vast as the sky. If anyone has propagated Theravāda Buddhism to oppose the Mahāyāna Dharma, they should hasten to repent publicly; otherwise, the cause for hell is already formed and unchangeable—retribution is inevitable and cannot be avoided. Slanderers of the Mahāyāna are the greatest evildoers in the world; among all evil acts, their sin is the heaviest, exceeding even that of murderers, arsonists, and those guilty of the ten heinous crimes.

Slanderers of the Mahāyāna are those who blind sentient beings; they are severing the path by which sentient beings seek liberation. Those who sever the liberation path of sentient beings will themselves inevitably fall into the Avīci Hell life after life. Fools lacking wisdom dare to oppose the Buddha’s Mahāyāna Dharma; when the retribution arrives, they will only experience endless suffering and torment, forced to endure pain beyond endurance. This is the fate of those who assist in spreading slander against the Mahāyāna Dharma. Those with clear minds should repent quickly; otherwise, once the evil karma solidifies, there will be no further chance for repentance.

All sentient beings wish to be human, desire a human rebirth in the next life, and fear the suffering of the Three Evil Realms. They wish to be liberated from the Three Evil Realms, to sever the view of self and the Three Fetters, and to realize the fruits of the path. But what are they doing every day? Their actions of body, speech, and mind correspond entirely to the Three Evil Realms. Clearly wishing to rely on the Buddha’s teachings for liberation, yet they slander the Buddha’s teachings either deliberately or inadvertently—is this not foolishness? Every day they depend on pure river water for life, yet deliberately or inadvertently pour filth into that very river—is this not foolishness? All illnesses are easy to cure, but foolishness is the most difficult ailment to heal. Therefore, the Buddha taught and liberated beings in the Human and Heavenly Realms; he did not teach in the Animal Realm.