在阿含經的內容記載裡，可以看到佛陀的教學方法 (雖然很苦悶)，日常生活、及與弟子間的互動情形，真實的感受佛陀血肉之驅的存在，
We can see Buddha's teaching (although gloomy), daily lives, and the interaction between his followers in the Agama. But we can also feel the existence of Buddha's physical body.
在後來衍生的大乘經典裡，思想的內容，及思考方向，已全然朝不同的層次在演進，佛陀已遠，佛教正式進入論師與論典的時代，那蘭陀大學的興建 ，除了是世界上第一間大學外， 那蘭陀大學蘊育無數的人才，其中也包括中國著名的玄奘法師，如同現今的綜合大學研究所，教師與學生，不斷演進著印度本身及佛陀留下的思想，還學習醫藥，語言。
In the development of later Mahayana Buddhist Texts, the contents, ideas and the directions were all evolving toward a different level. Time of Buddha had long passed, and Buddhism is entering into an era of theoreticians and theories. The establishment of Nalanda college, other than the fact that it was the world's first college, developed many talents, one of which is the famous Dharma Master Xuanzang. Like today's research labs in a university, teachers and students are continuing improve Indians' and Buddha's ideas, but they also learned medicines and language.
婆羅門教加佛教，再加民間信仰的需求 ( 含醫藥、消災解厄，當時修道者知識份子居多，也就兼負醫療責任)，大乘佛教以全新的面貌，展現在世人眼前，不僅苦的論述減低，新的論文內容不斷出爐，除思想、修法外、也有像小說情節的內容加入，極俱幻想性，華嚴經這部大經典更是為個中翹楚 ! 可以想見在這麼豐富的文化、思想交集下。於是乎 ! 大乘佛學如萬馬奔騰般，全力往中國、西藏、日本，韓國傳開，跟苦悶的原始教典比較，它不僅開花結果，還成了當地主要的信仰。
Combined Brahaminism, Buddhism and the beliefs and needs of the populace (Including medicine, exorcism, many practitioners at the time are intellectuals, so they also took on the responsibilities of medicine.), Mahayana were presented to the world with a whole new face. Not only were there less discussion of suffering, new contents also appeared constantly. Other than theories, ideas and practices, they also included contents that are like fictional novels, full of imagination. Avataṃsaka Sūtra was the pinnacle. It is easy to see why Mahayana was able to spread to China, Tibet, Japan and Korea. Compare to the gloomy Agama, not only was it able to spread, it also became the main religion of those countries.
半寄 Master Ban Ji
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