..续本文上一页changed the old religious customs. Their practices are in accordance with the customs and traditions of the countries where they live.
Mahayanists perform their religious services in their mother tongue. They expect to attain the final goal (Nibbana) by becoming Buddhas. Hence, they honor both the Buddha and Bodhisatta (one who is destined to be a Buddha with the same respect. Buddhists in China, Japan and Korea belong to this school. Most of those in Tibet and Mongolia follow another school of Buddhism which is known as Vajrayana. Buddhist scholars believe that this school inclines more towards the Mahayana sect.
It is universally accepted by scholars that the terms Hinayana and Mahayana are later invention. Historically speaking, the Theravada already existed long before these terms came into being. That Theravada, considered to be the original teaching of the Buddha, was introduced to Sri Lanka and established there in the 3rd century B. C., during the time of Emperor Asoka of India. At that time there was nothing called Mahayana.
Mahayana as such appeared much later, about the beginning of the Christian era. Buddhism that went to Sri Lanka, with its Tripitaka and Commentaries, in the 3rd Century B. C., remained there intact as Theravada, and did not come into the scene of the Hinayana-Mahayana dispute that developed later in India. It seems therefore not legitimate to include Theravada in either of these two categories. However, after the inauguration of the World Fellowship of Buddhists in 1950, well-informed people, both in the East and in the West, use the term Theravada, and not the term Hinayana, with reference to Buddhism prevalent in South-east Asian countries. There are still outmoded people who use the term Hinayana. In fact, the Samdhi Nirmorcana Sutra (a Mahayana Sutra) clearly says that the Sravakayana
Theravadaand the Mahayana constitute one Yana (ekayana) and that they are not two different and distinct ”vehicles”. Although different schools of Buddhism held different opinions on the teaching of the Buddha, they never had any violence or blood shed for more than two thousands years. This is the uniqueness of Buddhist tolerance.
一、两个部派都是以释迦牟尼佛为导师。
二、两个部派都同样尊崇四圣谛。
三、两个部派都同样实践八圣道。
四、两个部派同样以十二因缘为基本教义。
五、两个部派同样反对有超自然的造物者缔造世界和统治世界。
六、两个部派所接受的无常、苦、无我和戒、定、慧的观念完全一致。
有些人认为上座部的思想较为自私，这是因为他们寻求自我解脱之道。但是话说回来，一个自私的人能证悟觉悟吗？两个部派都接受三乘思想(正自觉、独觉和声闻觉)和菩提(觉悟)。而上座部坚信菩萨只是证悟佛道的前行。只有证悟正自觉的佛陀，才能为这世间的所有众生带来幸福和快乐。
上座部追随正统的宗教传统，盛行于两千五百年前的印度。他们以巴利语作为宗教活动的唯一语言，以达到涅槃，完成正自觉(佛陀)、独觉(独觉佛)、或声闻觉(阿拉汉) 为最终的目标。但是，在上座部大多数人都以成就阿拉汉为目标。在斯里兰卡、泰国和缅甸的佛教都属于这个部派。
大乘佛教已经改变了这些古老的宗教传统。他们以所处国家的风俗习惯和语言从事宗教活动。他们修持的最后目标也一样是涅槃(成佛)。因此，他们崇敬佛和菩萨(未来佛)。中国、日本和韩国的佛教徒属于这个部派。西藏和蒙古的佛教徒属于金刚乘(密宗)。
国际佛教学者稍后终于接受了大乘和上座部的观点。对历史而言，上座部成立的历史最久。上座部以佛陀原始的教义为依止。在公元前三世纪，阿首咖时代，斯里兰卡接受了从印度传入的佛教。在那时候并没有所谓的大乘佛教。大乘佛教的出现比较晚，大约是纪元初。佛教和三藏经典于三世纪传入斯里兰卡，当时并没有大乘或小乘的存在。从这点看来，上座部的存在，较这两种概念的存在要来得久。1950 年召开的佛教大会，明确的规定对南传佛教的称呼，无论在西方或东方一律使用上座部而不使用小乘。在大乘经典里，也明确的指出「声闻乘」，在上座部或大乘佛教里，对这三乘之一的「声闻乘」的解释都是一致的。
不同的部派对佛陀的教义有不同的理解。但是，两千多年来，并不因此而导致佛教分裂。这体现了佛教徒独一无二的容忍精神。
《佛教的两大部派 Two Main Schools of Buddhism》全文阅读结束。