Bits by Venerable Dhammanando
"...But seriously, the Kathāvatthu of the Abhidhamma Piṭaka records the Third Council debates on a great many views, though it doesn't say who held which view (that is left to the Kathāvatthu commentary, composed centuries later). However, a number of the views rejected by the Theravāda seem to exhibit proto-Mahāyānic tendencies. These tendencies are towards docetism, merit transference, the Mahāyānist conception of prajñāpāramitā, downgrading of the arahant and various miscellaneous matters.
Below I list the main ones:
1. Parihāni micchādiṭṭhi — that an arahant may fall away from arahantship.
2. Parūpahāra micchādiṭṭhi — that an arahant may have a seminal emission while sleeping.
3. Aññāṇa micchādiṭṭhi — that an arahant lacks knowledge.
4. Kaṅkhā micchādiṭṭhi — that an arahant may have doubts.
5. Paravitāraṇa micchādiṭṭhi — that an arahant is excelled by others.
6. Vohāra micchādiṭṭhi — that the Buddha’s everday speech was supramundane.
7. Ariyanti micchādiṭṭhi — that all ten Tathāgata Powers are ariyan.
8. Niyāmokkanti micchādiṭṭhi — that a Bodhisatta becomes an ariyan before his final life.
9. Anāgatañāṇa micchādiṭṭhi — that there is knowledge of the future.
10. Paṭuppanna micchādiṭṭhi — that all present events may be simultaneously known.
11. Paribhogamayapuñña micchādiṭṭhi — that merit increases with utility.
12. Itodinna micchādiṭṭhi — that what is given here sustains elsewhere.
13. Pathavī kammavipākoti micchādiṭṭhi — that the earth is kamma-produced.
14. Chagati micchādiṭṭhi — that there are six realms.
15. Antarābhava micchādiṭṭhi — that there is an intermediate state.
16. Amatārammaṇa micchādiṭṭhi — that the Deathless may be an object of attachment for an arahant.
17. Iddhibala micchādiṭṭhi — that through the power of psychic mastery one may live for an aeon.
18. Kamma micchādiṭṭhi — that all kamma gives rise to vipāka.
19. Saddo vipākoti micchādiṭṭhi — that sound is the result of kamma.
20. Saḷāyatana micchādiṭṭhi — that the six sense-bases are the result of kamma.
21. Jīvitā voropana micchādiṭṭhi — that one of right view may take life.
22. Na vattabbaṃ saṅgho dakkhiṇaṃ paṭiggaṇhāti micchādiṭṭhi — that it should not be said that the sangha accepts gifts.
23. Na vattabbaṃ saṅgho dakkhiṇaṃ visodhetīti micchādiṭṭhi — that it should not be said that the sangha purifies gifts.
24. Na vattabbaṃ saṅgho bhuñjatīti micchādiṭṭhi — that it should not be said that the sangha eats.
25. Na vattabbaṃ saṅghassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that a gift to the sangha brings great reward.
26. Na vattabbaṃ buddhassadinnaṃ mahapphalanti micchādiṭṭhi — that it should not be said that anything given to the Buddha brings great reward.
27. Aparinipphanna micchādiṭṭhi — that the aggregates, elements etc. are all undetermined.
28. Manussaloka micchādiṭṭhi — that it is wrong to say that the Buddha lived in the world of men.
29. Dhammadesanā micchādiṭṭhi — that it is wrong to say that the Buddha taught the Dhamma.
30. Tathatā micchādiṭṭhi — that there is a ‘thusness’ that is the fundamental character of all things.
31. Nirayapāla micchādiṭṭhi — that there are no guards in the hell realm.
32. Sāsana micchādiṭṭhi — that the Buddha’s Dispensation may be improved.
33. Saṃyojana micchādiṭṭhi — that after arahantship some fetters may remain.
34. Buddha micchādiṭṭhi — that Buddhas differ from one another in grades.
35. Sabbadisā micchādiṭṭhi — that the Buddhas persist in all directions.
36. Parinibbāna micchādiṭṭhi — that an arahant’s final Nibbāna may be attained without all fetters having been cast off.
37. Issariyakāma micchādiṭṭhi — that Bodhisattas may be voluntarily reborn in hell or other evil states.
........"
Bits about Kathavatthu and its origin from wiki
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Well, well...
Kind of amusing, I think. In my opinion, the differences between Mahayana and Theravada will be there for a long time for us to debate on. There will be those who wish to maintain that one is right and the other completely wrong, while at the same time there will be those in the other end of the spectrum who wish to reconcile the two. But perhaps Mahayana and Theravada beliefs can never be reconciled by referring to scriptures. New practitioners may simply have to choose which are the most appropriate and "sound right the most" for them to choose to follow (as they are not yet enlightened).
Another thoughts, perhaps for those enlightened ones, the focus on differences may not be worth putting one's effort on too much as it may not lead one to "the end of dukkha" and "the realization of the 4NT" from Theravada's point of view, or to what Mahayana practitioners call "the realization of emptiness" (!?) - probably the same anyway, and is the goal of Buddhism, all traditions, all schools. May be the realized masters of any schools don't bother. "The Truth" as directly realized by Buddhist masters are the same.
Why do Buddhist masters of different traditions and schools sometime talk about the same "Truth" even though they live far apart or even in different times? I think it takes real practice to realize the Truth, and not just scripture debates. By realizing for oneself, the quarrels between traditions become nonsense.
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