Учение Девадатты

Особенно про вайпулью и про писания со шрифтами смешно. Похоже, что этот текст из Винаи махасангхиков, уже началом нашей эры датируется.

Учите матчасть, речь идет о другой вайпулье. На пали это "ведалла".

https://board.buddhist.ru/showthread.php?t=2516

Винайя махасангхиков, согласно лингвистическому анализу, считается учеными самой древней из всех сохранившихся Винай.

Махасангхики были в наибольшей степени традиционалистами, и враждебно относились к махаяне. Это тоже про "учите матчасть".

Ряд исследователей считают что махаяна зародилась как раз в среде махасангхиков. Их Канон включал праджняпарамитские сутры и они придерживались идеи об отсутствии деления на сансару и нирвану, что потом развил Нагарджуна.

Есть такое мнение - что зародилось. Нет такого мнения, что исторически известные махасангхики любили бы махаяну и поддерживали бы ее. В отличие от таких известных тхеравадинов.

В девяти видах писаний - сутра, гея, вьякарана, гатха, удана, итивьютака, джатака, вайпулья и абхидхарма

Если почитать их постулаты в английской вики, то это и есть махаяна + сутры махаянские в их Каноне.

Ну, просто ты неправильно понимаешь, что такое махаяна. Что с этим можно сделать?

Buddhas and bodhisattvas

The Mahāsāṃghikas advocated the transcendental and supramundane nature of the buddhas and bodhisattvas, and the fallibility of arhats.[15] Of the 48 special theses attributed by the Samayabhedoparacanacakra to the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and the Kukkuṭika, 20 concern the supramundane nature of buddhas and bodhisattvas.[16] According to the Samayabhedoparacanacakra, these four groups held that the Buddha is able to know all dharmas in a single moment of the mind.[17] Yao Zhihua writes:[17]

In their view, the Buddha is equipped with the following supernatural qualities: transcendence (lokottara), lack of defilements, all of his utterances preaching his teaching, expounding all his teachings in a single utterance, all of his sayings being true, his physical body being limitless, his power (prabhāva) being limitless, the length of his life being limitless, never tiring of enlightening sentient beings and awakening pure faith in them, having no sleep or dreams, no pause in answering a question, and always in meditation (samādhi).

A doctrine ascribed to the Mahāsāṃghikas is, "The power of the tathāgatas is unlimited, and the life of the buddhas is unlimited. [18] According to Guang Xing, two main aspects of the Buddha can be seen in Mahāsāṃghika teachings: the true Buddha who is omniscient and omnipotent, and the manifested forms through which he liberates sentient beings through his skillful means (Skt. upāya).[19] For the Mahāsāṃghikas, the historical Gautama Buddha was merely one of these transformation bodies (Skt. nirmāṇakāya), while the essential real Buddha was equated with the Dharmakāya.[20]

The Mahāsāṃghika Lokānuvartanā sūtra makes numerous supramundane claims about the Buddha, including that:

He was not produced through union of father and mother, but magically produced.
His feet never touch the ground or get dirty, his footprints are only a show.
His body and mouth does not get dirty, he only makes a show of cleaning himself.
He did not really suffer and struggle to attain enlightenment for six years, this was just a show.
He never gets hungry, he only manifests this in order to allow others to gain merit by giving.
He does not really produce human waste, this is only a show.
His body does not grow tired, ill or old, and is not affected by cold or heat, it only appears to have these qualities.[21]

Like the Mahāyāna traditions, the Mahāsāṃghikas held the doctrine of the existence of many contemporaneous buddhas throughout the ten directions.[22] In the Mahāsāṃghika Lokānuvartana Sūtra, it is stated, "The Buddha knows all the dharmas of the countless buddhas of the ten directions.[22] It is also stated, "All buddhas have one body, the body of the Dharma."[22]

In the view of Mahāsāṃghikas, advanced bodhisattvas have severed the bonds of karma, and are born out of their own free will into lower states of existence (Skt. durgati) in order to help liberate other sentient beings. As described by Akira Hirakawa:[23]

The Sarvāstivādin also taught that the Bodhisattva was subject to the law of karma. If one attained arhathood, he was free of the karmic law; and once the arhat died, he entered nirvāṇa never to return to the world of saṃsāra. But living in the cycle of saṃsāra, the Bodhisattva was bound to the law of karma. In contrast to this school the Mahāsāṃghika held that the Bodhisattva has already sundered karmic bondage and, therefore, is born in durgati out of his own free will, his deep vow (praṇidhāna) of salvation.

The concept of many bodhisattvas simultaneously working toward buddhahood is also found among the Mahāsāṃghika tradition, and further evidence of this is given in the Samayabhedoparacanacakra, which describes the doctrines of the Mahāsāṃghikas.[24] These two concepts of contemporaneous bodhisattvas and contemporaneous buddhas were linked in some traditions, and texts such as the Mahāprajñāpāramitāupadeśa use the principle of contemporaneous bodhisattvas to demonstrate the necessity of contemporaneous buddhas throughout the ten directions.[25] It is thought that the doctrine of contemporaneous buddhas was already old and well established by the time of early Mahāyāna texts such as the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, due to the clear presumptions of this doctrine.[24]