Difference between revisions of "Theravada - Mahayana Buddhism by Ven. Dr. W. Rahula"
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− | Let us discuss a question often asked by many [[people]]: What is the difference between [[Mahayana]] and [[Theravada Buddhism]]? To see things in their proper {{Wiki|perspective}}, let us turn to the [[history of Buddhism]] and trace the [[emergence]] and [[development]] of [[Mahayana]] and [[Theravada Buddhism]]. | + | Let us discuss a question often asked by many [[people]]: What is the difference between [[Mahayana]] and [[Theravada Buddhism]]? |
+ | |||
+ | To see things in their proper {{Wiki|perspective}}, let us turn to the [[history of Buddhism]] and trace the [[emergence]] and [[development]] of [[Mahayana]] and [[Theravada Buddhism]]. | ||
[[File:0-4.jpg|thumb|250px|]] | [[File:0-4.jpg|thumb|250px|]] | ||
− | |||
− | The [[Buddha]] spoke to all kinds of [[people]]: [[kings]] and princes, [[Brahmins]], {{Wiki|farmers}}, beggars, learned men and [[ordinary people]]. His teachings were tailored to the [[experiences]], levels of [[understanding]] and [[mental]] capacity of his audience. What he taught was called [[Buddha Vacana]], i.e. [[word]] of the [[Buddha]]. There was nothing called [[Theravada]] or [[Mahayana]] at that [[time]]. | + | The [[Buddha]] was born in the 6th Century B.C. |
+ | |||
+ | After [[attaining]] [[Enlightenment]] at the age of 35 until his [[Mahaparinibbana]] at the age of 80, he spent his [[life]] preaching and [[teaching]]. | ||
+ | |||
+ | He was certainly one of the most energetic man who ever lived: for forty-five years he [[taught]] and [[preached]] day and night, [[sleeping]] for only about 2 hours a day. | ||
+ | |||
+ | The [[Buddha]] spoke to all kinds of [[people]]: [[kings]] and princes, [[Brahmins]], {{Wiki|farmers}}, beggars, learned men and [[ordinary people]]. | ||
+ | |||
+ | His teachings were tailored to the [[experiences]], levels of [[understanding]] and [[mental]] capacity of his audience. | ||
+ | |||
+ | What he [[taught]] was called [[Buddha Vacana]], i.e. [[word]] of the [[Buddha]]. There was nothing called [[Theravada]] or [[Mahayana]] at that [[time]]. | ||
+ | |||
+ | |||
+ | |||
+ | After establishing the [[Order of monks]] and [[nuns]], the [[Buddha]] laid down certain disciplinary {{Wiki|rules}} called the [[Vinaya]] for the guidance of the Order. | ||
+ | |||
+ | The rest of his teachings were called the [[Dhamma]] which included his [[discourses]], [[sermons]] to [[monks]], [[nuns]] and [[lay people]]. | ||
− | |||
=== The [[First Council]] === | === The [[First Council]] === | ||
[[File:01g.jpg|thumb|250px|]] | [[File:01g.jpg|thumb|250px|]] | ||
− | Three months after the [[Buddha's]] [[Mahaparinibbana]], his immediate [[disciples]] convened a council at [[Rajagaha]]. [[Maha Kassapa]], the most respected and elderly [[monk]], presided at the Council. Two very important personalities who specialised in the two different areas - the [[Dhamma]] and the [[Vinaya]] - were {{Wiki|present}}. One was [[Ananda]], the closest [[constant]] companion and [[disciple]] of the [[Buddha]] for 25 years. Endowed with a remarkable [[memory]], [[Ananda]] was able to recite what was spoken by the [[Buddha]]. The other [[personality]] was [[Upali]] who remembered all the [[Vinaya]] rules. | + | Three months after the [[Buddha's]] [[Mahaparinibbana]], his immediate [[disciples]] convened a council at [[Rajagaha]]. |
+ | |||
+ | [[Maha Kassapa]], the most respected and elderly [[monk]], presided at the Council. Two very important personalities who specialised in the two different areas - the [[Dhamma]] and the [[Vinaya]] - were {{Wiki|present}}. | ||
+ | |||
+ | One was [[Ananda]], the closest [[constant]] companion and [[disciple]] of the [[Buddha]] for 25 years. | ||
+ | |||
+ | Endowed with a remarkable [[memory]], [[Ananda]] was able to recite what was spoken by the [[Buddha]]. | ||
+ | |||
+ | The other [[personality]] was [[Upali]] who remembered all the [[Vinaya]] {{Wiki|rules}}. | ||
+ | |||
+ | |||
+ | Only these two [[sections]] - the [[Dhamma]] and the [[Vinaya]] - were recited at the [[First Council]]. | ||
+ | |||
+ | Though there were no differences of opinion on the [[Dhamma]] (no mention of the [[Abhidhamma]]) there was some [[discussion]] about the [[Vinaya]] {{Wiki|rules}}. | ||
+ | |||
+ | Before the [[Buddha's]] [[Parinibbana]], he had told [[Ananda]] that if the [[Sangha]] wished to amend or modify some minor {{Wiki|rules}}, they could do so. | ||
+ | |||
+ | But on that [[occasion]] [[Ananda]] was so overpowered with [[grief]] because the [[Buddha]] was about to [[die]] that it did not occur to him to ask the [[Master]] what the minor {{Wiki|rules}} were. | ||
+ | |||
+ | As the members of the Council were unable to agree as to what constituted the minor {{Wiki|rules}}, | ||
+ | |||
+ | [[Maha Kassapa]] finally ruled that no disciplinary {{Wiki|rule}} laid down by the [[Buddha]] should be changed, and no new ones should be introduced. No intrinsic [[reason]] was given. | ||
+ | |||
+ | |||
+ | |||
+ | [[Maha Kassapa]] did say one thing, however: "If we changed the {{Wiki|rules}}, [[people]] will say that Ven. [[Gotama's]] [[disciples]] changed the {{Wiki|rules}} even before his [[funeral]] [[fire]] has ceased burning." | ||
+ | |||
+ | At the Council, the [[Dhamma]] was divided into various parts and each part was assigned to an Elder and his pupils to commit to [[memory]]. | ||
+ | |||
+ | The [[Dhamma]] was then passed on from [[teacher]] to pupil orally. | ||
+ | |||
+ | The [[Dhamma]] was recited daily by groups of [[people]] who often cross check with each other to ensure that no omissions or additions were made. | ||
+ | |||
+ | {{Wiki|Historians}} agree that the [[oral tradition]] is more reliable than a report written by one [[person]] from his [[memory]] several years after the event. | ||
− | |||
− | |||
=== The [[Second Council]] === | === The [[Second Council]] === | ||
+ | |||
+ | |||
[[File:425es.jpg|thumb|250px|]] | [[File:425es.jpg|thumb|250px|]] | ||
− | One hundred years later, the [[Second Council]] was held to discuss some [[Vinaya]] rules. There was no need to change the rules three months after the [[Parinibbana]] of the [[Buddha]] because little or no {{Wiki|political}}, economic or {{Wiki|social}} changes took place during that short {{Wiki|interval}}. But 100 years later, some [[monks]] saw the need to change certain minor rules. The {{Wiki|orthodox}} [[monks]] said that nothing should be changed while the others insisted on modifying some rules, Finally, a group of [[monks]] left the Council and formed the [[Mahasanghika]] - the Great {{Wiki|Community}}. Even though it was called the [[Mahasanghika]], it was not known as [[Mahayana]], And in the [[Second Council]], only matters pertaining to the [[Vinaya]] were discussed and no controversy about the [[Dhamma]] is reported, | + | One hundred years later, the [[Second Council]] was held to discuss some [[Vinaya]] {{Wiki|rules}}. |
+ | |||
+ | There was no need to change the {{Wiki|rules}} three months after the [[Parinibbana]] of the [[Buddha]] because little or no {{Wiki|political}}, economic or {{Wiki|social}} changes took place during that short {{Wiki|interval}}. | ||
+ | |||
+ | But 100 years later, some [[monks]] saw the need to change certain minor {{Wiki|rules}}. | ||
+ | |||
+ | The {{Wiki|orthodox}} [[monks]] said that nothing should be changed while the others insisted on modifying some {{Wiki|rules}}, Finally, a group of [[monks]] left the Council and formed the [[Mahasanghika]] - the Great {{Wiki|Community}}. | ||
+ | |||
+ | Even though it was called the [[Mahasanghika]], it was not known as [[Mahayana]], And in the [[Second Council]], only matters pertaining to the [[Vinaya]] were discussed and no controversy about the [[Dhamma]] is reported, | ||
+ | |||
+ | |||
=== The [[Third Council]] === | === The [[Third Council]] === | ||
− | |||
− | After the [[Third Council]], [[Asoka's]] son, Ven. [[Mahinda]], brought the [[Tripitaka]] to [[Sri Lanka]], along with the commentaries that were recited at the [[Third Council]]. The texts brought to [[Sri Lanka]] were preserved until today without losing a page. The texts were written in [[Pali]] which was based on the [[Magadhi]] [[language]] spoken by the [[Buddha]]. There was nothing known as [[Mahayana]] at that [[time]]. | + | |
+ | In the 3rd Century B.C. during the [[time]] of [[Emperor]] [[Asoka]], the [[Third Council]] was held to discuss the differences of opinion among the [[bhikkhus]] of different sects. | ||
+ | |||
+ | At this Council the differences were not confined to the [[Vinaya]] but were also connected with the [[Dhamma]]. | ||
+ | |||
+ | At the end of this Council, the President of the Council, [[Moggaliputta Tissa]], compiled a [[book]] called the [[Kathavatthu]] refuting the {{Wiki|heretical}}, [[false views]] and theories held by some sects. | ||
+ | |||
+ | The [[teaching]] approved and accepted by this Council was known as [[Theravada]]. | ||
+ | |||
+ | The [[Abhidhamma Pitaka]] was included at this Council. | ||
+ | |||
+ | |||
+ | |||
+ | After the [[Third Council]], [[Asoka's]] son, Ven. [[Mahinda]], brought the [[Tripitaka]] to [[Sri Lanka]], along with the commentaries that were recited at the [[Third Council]]. | ||
+ | |||
+ | The texts brought to [[Sri Lanka]] were preserved until today without losing a page. | ||
+ | |||
+ | The texts were written in [[Pali]] which was based on the [[Magadhi]] [[language]] spoken by the [[Buddha]]. | ||
+ | |||
+ | There was nothing known as [[Mahayana]] at that [[time]]. | ||
+ | |||
+ | |||
=== Coming of [[Mahayana]] === | === Coming of [[Mahayana]] === | ||
+ | |||
+ | |||
[[File:Detail2 20.jpg|thumb|250px|]] | [[File:Detail2 20.jpg|thumb|250px|]] | ||
Between the 1st Century B.C. to the 1st Century A.D., the two terms [[Mahayana]] and [[Hinayana]] appeared in the [[Saddharma Pundarika Sutra]] or the [[Sutra of the Lotus of the Good Law]]. | Between the 1st Century B.C. to the 1st Century A.D., the two terms [[Mahayana]] and [[Hinayana]] appeared in the [[Saddharma Pundarika Sutra]] or the [[Sutra of the Lotus of the Good Law]]. | ||
− | About the 2nd Century A.D. [[Mahayana]] became clearly defined. [[Nagarjuna]] developed the [[Mahayana]] [[philosophy]] of [[Sunyata]] and proved that everything is [[Void]] in a small text called [[Madhyamika-karika]]. About the 4th Century, there were [[Asanga]] and [[Vasubandhu]] who wrote enormous amount of works on [[Mahayana]]. After the 1st Century AD., the [[Mahayanists]] took a definite stand and only then the terms of [[Mahayana]] and [[Hinayana]] were introduced. | + | About the 2nd Century A.D. [[Mahayana]] became clearly defined. [[Nagarjuna]] developed the [[Mahayana]] [[philosophy]] of [[Sunyata]] and proved that everything is [[Void]] in a small text called [[Madhyamika-karika]]. |
+ | |||
+ | About the 4th Century, there were [[Asanga]] and [[Vasubandhu]] who wrote enormous amount of works on [[Mahayana]]. | ||
+ | |||
+ | After the 1st Century AD., the [[Mahayanists]] took a definite stand and only then the terms of [[Mahayana]] and [[Hinayana]] were introduced. | ||
+ | |||
+ | |||
+ | |||
+ | We must not confuse [[Hinayana]] with [[Theravada]] because the terms are not {{Wiki|synonymous}}. | ||
+ | |||
+ | [[Theravada Buddhism]] went to [[Sri Lanka]] during the 3rd Century B.C. when there was no [[Mahayana]] at all. | ||
+ | |||
+ | [[Hinayana]] sects developed in [[India]] and had an [[existence]] {{Wiki|independent}} from the [[form]] of [[Buddhism]] [[existing]] in [[Sri Lanka]]. | ||
+ | |||
+ | Today there is no [[Hinayana]] [[sect]] in [[existence]] anywhere in the [[world]]. | ||
+ | |||
+ | Therefore, in 1950 the {{Wiki|World Fellowship of Buddhists}} inaugurated in {{Wiki|Colombo}} unanimously decided that the term [[Hinayana]] should be dropped when referring to [[Buddhism]] [[existing]] today in [[Sri Lanka]], [[Thailand]], [[Burma]], [[Cambodia]], [[Laos]], etc. | ||
+ | |||
+ | This is the brief history of [[Theravada]], [[Mahayana]] and [[Hinayana]]. | ||
+ | |||
− | |||
=== [[Mahayana]] and [[Theravada]] === | === [[Mahayana]] and [[Theravada]] === | ||
+ | |||
+ | |||
Now, what is the difference between [[Mahayana]] and [[Theravada]]? | Now, what is the difference between [[Mahayana]] and [[Theravada]]? | ||
+ | |||
I have studied [[Mahayana]] for many years and the more I study it, the more I find there is hardly any difference between [[Theravada]] and [[Mahayana]] with regard to the fundamental teachings. | I have studied [[Mahayana]] for many years and the more I study it, the more I find there is hardly any difference between [[Theravada]] and [[Mahayana]] with regard to the fundamental teachings. | ||
Line 45: | Line 147: | ||
*Both rejected the [[idea]] of a [[supreme being]] who created and governed this [[world]]. | *Both rejected the [[idea]] of a [[supreme being]] who created and governed this [[world]]. | ||
*Both accept [[Anicca]], [[Dukkha]], [[Anatta]] and [[Sila]], [[Samadhi]], [[Panna]] without any difference. | *Both accept [[Anicca]], [[Dukkha]], [[Anatta]] and [[Sila]], [[Samadhi]], [[Panna]] without any difference. | ||
+ | |||
+ | |||
These are the most important [[teachings of the Buddha]] and they are all accepted by both schools without question. | These are the most important [[teachings of the Buddha]] and they are all accepted by both schools without question. | ||
− | |||
− | Some [[people]] [[imagine]] that [[Theravada]] is [[selfish]] because it teaches that [[people]] should seek their own {{Wiki|salvation}}. But how can a [[selfish]] [[person]] gain [[Enlightenment]]? Both schools accept the three [[Yanas]] or Bodhis but consider the [[Bodhisattva ideal]] as the [[highest]]. The [[Mahayana]] has created many [[mystical]] [[Bodhisattvas]] while the [[Theravada]] considers a [[Bodhisattva]] as a man amongst us who devotes his entire [[life]] for the [[attainment]] of [[perfection]], ultimately becoming a fully [[Enlightened Buddha]] for the {{Wiki|welfare}} of the [[world]], for the [[happiness]] of the [[world]]. | + | |
+ | There are also some points where they differ. | ||
+ | |||
+ | An obvious one is the [[Bodhisattva ideal]]. | ||
+ | |||
+ | Many [[people]] say that [[Mahayana]] is for the [[Bodhisattvahood]] which leads to [[Buddhahood]] while [[Theravada]] is for [[Arahantship]]. | ||
+ | |||
+ | |||
+ | |||
+ | I must point out that the [[Buddha]] was also an [[Arahant]]. | ||
+ | |||
+ | |||
+ | [[Pacceka Buddha]] is also an [[Arahant]]. | ||
+ | |||
+ | A [[disciple]] can also be an [[Arahant]]. | ||
+ | |||
+ | |||
+ | |||
+ | The [[Mahayana texts]] never use the term [[Arahant-yana]], [[Arahant Vehicle]]. | ||
+ | |||
+ | |||
+ | They used three terms: [[Bodhisattvayana]], Prateka-Buddhayana, and [[Sravakayana]]. In the [[Theravada tradition]] these three are called Bodhis. | ||
+ | |||
+ | |||
+ | |||
+ | Some [[people]] [[imagine]] that [[Theravada]] is [[selfish]] because it teaches that [[people]] should seek their [[own]] {{Wiki|salvation}}. | ||
+ | |||
+ | But how can a [[selfish]] [[person]] gain [[Enlightenment]]? | ||
+ | |||
+ | Both schools accept the three [[Yanas]] or Bodhis but consider the [[Bodhisattva ideal]] as the [[highest]]. | ||
+ | |||
+ | The [[Mahayana]] has created many [[mystical]] [[Bodhisattvas]] while the [[Theravada]] considers a [[Bodhisattva]] as a man amongst us who devotes his entire [[life]] for the [[attainment]] of [[perfection]], ultimately becoming a fully [[Enlightened Buddha]] for the {{Wiki|welfare}} of the [[world]], for the [[happiness]] of the [[world]]. | ||
+ | |||
+ | |||
=== Three Types of [[Buddhahood]] === | === Three Types of [[Buddhahood]] === | ||
+ | |||
+ | |||
[[File:00buddha513.jpg|thumb|250px|]] | [[File:00buddha513.jpg|thumb|250px|]] | ||
− | There are three types of [[Buddhahood]]: the [[Samma Sambuddha]] who gains full [[Enlightenment]] by his own [[effort]], the [[Pacceka Buddha]] who has lesser qualities than the [[Samma Sambuddha]], and the [[Savaka Buddha]] who is an [[Arahant]] [[disciple]]. The [[attainment]] of [[Nibbana]] between the three types of [[Buddhahood]] is exactly the same. The only difference is that the [[Samma Sambuddha]] has many more qualities and capacities than the other two. | + | There are three types of [[Buddhahood]]: the [[Samma Sambuddha]] who gains full [[Enlightenment]] by his [[own]] [[effort]], the [[Pacceka Buddha]] who has lesser qualities than the [[Samma Sambuddha]], and the [[Savaka Buddha]] who is an [[Arahant]] [[disciple]]. |
+ | |||
+ | The [[attainment]] of [[Nibbana]] between the three types of [[Buddhahood]] is exactly the same. | ||
+ | |||
+ | The only difference is that the [[Samma Sambuddha]] has many more qualities and capacities than the other two. | ||
+ | |||
+ | |||
+ | |||
+ | Some [[people]] think that [[Voidness]] or [[Sunyata]] discussed by [[Nagarjuna]] is purely a [[Mahayana]] [[teaching]]. | ||
+ | |||
+ | It is based on the [[idea]] of [[Anatta]] or [[non-self]], on the [[Paticcasamuppada]] or the [[Dependent Origination]], found in the original [[Theravada]] [[Pali]] texts. | ||
+ | |||
+ | |||
+ | |||
+ | Once [[Ananda]] asked the [[Buddha]], "[[People]] say the [[word]] [[Sunya]]. What is [[Sunya]]?" | ||
+ | |||
+ | The [[Buddha]] replied, "[[Ananda]], there is [[no self]], nor anything pertaining to [[self]] in this [[world]]. | ||
+ | |||
+ | Therefore, the [[world]] is [[empty]]." This [[idea]] was taken by [[Nagarjuna]] when he wrote his remarkable [[book]], "[[Madhyamika Karika]]". | ||
+ | |||
+ | Besides the [[idea]] of [[Sunyata]] is the {{Wiki|concept}} of the [[store-consciousness]] in [[Mahayana Buddhism]] which has its seed in the [[Theravada]] texts. | ||
− | + | The [[Mahayanists]] have developed it into a deep {{Wiki|psychology}} and [[philosophy]]. | |
{{R}} | {{R}} | ||
[http://www.chuadieuphap.us/English_Section/essays/rahula_theravada_mahayana.asp chuadieuphap.us] | [http://www.chuadieuphap.us/English_Section/essays/rahula_theravada_mahayana.asp chuadieuphap.us] | ||
<!--[http://www.buddhanet.net/budsas/ebud/ebdha125.htm www.buddhanet.net]-->[[Category:Theravada Buddhism]] | <!--[http://www.buddhanet.net/budsas/ebud/ebdha125.htm www.buddhanet.net]-->[[Category:Theravada Buddhism]] |
Latest revision as of 09:06, 4 February 2016
Let us discuss a question often asked by many people: What is the difference between Mahayana and Theravada Buddhism?
To see things in their proper perspective, let us turn to the history of Buddhism and trace the emergence and development of Mahayana and Theravada Buddhism.
The Buddha was born in the 6th Century B.C.
After attaining Enlightenment at the age of 35 until his Mahaparinibbana at the age of 80, he spent his life preaching and teaching.
He was certainly one of the most energetic man who ever lived: for forty-five years he taught and preached day and night, sleeping for only about 2 hours a day.
The Buddha spoke to all kinds of people: kings and princes, Brahmins, farmers, beggars, learned men and ordinary people.
His teachings were tailored to the experiences, levels of understanding and mental capacity of his audience.
What he taught was called Buddha Vacana, i.e. word of the Buddha. There was nothing called Theravada or Mahayana at that time.
After establishing the Order of monks and nuns, the Buddha laid down certain disciplinary rules called the Vinaya for the guidance of the Order.
The rest of his teachings were called the Dhamma which included his discourses, sermons to monks, nuns and lay people.
The First Council
Three months after the Buddha's Mahaparinibbana, his immediate disciples convened a council at Rajagaha.
Maha Kassapa, the most respected and elderly monk, presided at the Council. Two very important personalities who specialised in the two different areas - the Dhamma and the Vinaya - were present.
One was Ananda, the closest constant companion and disciple of the Buddha for 25 years.
Endowed with a remarkable memory, Ananda was able to recite what was spoken by the Buddha.
The other personality was Upali who remembered all the Vinaya rules.
Only these two sections - the Dhamma and the Vinaya - were recited at the First Council.
Though there were no differences of opinion on the Dhamma (no mention of the Abhidhamma) there was some discussion about the Vinaya rules.
Before the Buddha's Parinibbana, he had told Ananda that if the Sangha wished to amend or modify some minor rules, they could do so.
But on that occasion Ananda was so overpowered with grief because the Buddha was about to die that it did not occur to him to ask the Master what the minor rules were.
As the members of the Council were unable to agree as to what constituted the minor rules,
Maha Kassapa finally ruled that no disciplinary rule laid down by the Buddha should be changed, and no new ones should be introduced. No intrinsic reason was given.
Maha Kassapa did say one thing, however: "If we changed the rules, people will say that Ven. Gotama's disciples changed the rules even before his funeral fire has ceased burning."
At the Council, the Dhamma was divided into various parts and each part was assigned to an Elder and his pupils to commit to memory.
The Dhamma was then passed on from teacher to pupil orally.
The Dhamma was recited daily by groups of people who often cross check with each other to ensure that no omissions or additions were made.
Historians agree that the oral tradition is more reliable than a report written by one person from his memory several years after the event.
The Second Council
One hundred years later, the Second Council was held to discuss some Vinaya rules.
There was no need to change the rules three months after the Parinibbana of the Buddha because little or no political, economic or social changes took place during that short interval.
But 100 years later, some monks saw the need to change certain minor rules.
The orthodox monks said that nothing should be changed while the others insisted on modifying some rules, Finally, a group of monks left the Council and formed the Mahasanghika - the Great Community.
Even though it was called the Mahasanghika, it was not known as Mahayana, And in the Second Council, only matters pertaining to the Vinaya were discussed and no controversy about the Dhamma is reported,
The Third Council
In the 3rd Century B.C. during the time of Emperor Asoka, the Third Council was held to discuss the differences of opinion among the bhikkhus of different sects.
At this Council the differences were not confined to the Vinaya but were also connected with the Dhamma.
At the end of this Council, the President of the Council, Moggaliputta Tissa, compiled a book called the Kathavatthu refuting the heretical, false views and theories held by some sects.
The teaching approved and accepted by this Council was known as Theravada.
The Abhidhamma Pitaka was included at this Council.
After the Third Council, Asoka's son, Ven. Mahinda, brought the Tripitaka to Sri Lanka, along with the commentaries that were recited at the Third Council.
The texts brought to Sri Lanka were preserved until today without losing a page.
The texts were written in Pali which was based on the Magadhi language spoken by the Buddha.
There was nothing known as Mahayana at that time.
Coming of Mahayana
Between the 1st Century B.C. to the 1st Century A.D., the two terms Mahayana and Hinayana appeared in the Saddharma Pundarika Sutra or the Sutra of the Lotus of the Good Law.
About the 2nd Century A.D. Mahayana became clearly defined. Nagarjuna developed the Mahayana philosophy of Sunyata and proved that everything is Void in a small text called Madhyamika-karika.
About the 4th Century, there were Asanga and Vasubandhu who wrote enormous amount of works on Mahayana.
After the 1st Century AD., the Mahayanists took a definite stand and only then the terms of Mahayana and Hinayana were introduced.
We must not confuse Hinayana with Theravada because the terms are not synonymous.
Theravada Buddhism went to Sri Lanka during the 3rd Century B.C. when there was no Mahayana at all.
Hinayana sects developed in India and had an existence independent from the form of Buddhism existing in Sri Lanka.
Today there is no Hinayana sect in existence anywhere in the world.
Therefore, in 1950 the World Fellowship of Buddhists inaugurated in Colombo unanimously decided that the term Hinayana should be dropped when referring to Buddhism existing today in Sri Lanka, Thailand, Burma, Cambodia, Laos, etc.
This is the brief history of Theravada, Mahayana and Hinayana.
Mahayana and Theravada
Now, what is the difference between Mahayana and Theravada?
I have studied Mahayana for many years and the more I study it, the more I find there is hardly any difference between Theravada and Mahayana with regard to the fundamental teachings.
- Both accept Sakyamuni Buddha as the Teacher.
- The Four Noble Truths are exactly the same in both schools.
- The Eightfold Path is exactly the same in both schools.
- The Paticca-samuppada or the Dependent Origination is the same in both schools.
- Both rejected the idea of a supreme being who created and governed this world.
- Both accept Anicca, Dukkha, Anatta and Sila, Samadhi, Panna without any difference.
These are the most important teachings of the Buddha and they are all accepted by both schools without question.
There are also some points where they differ.
An obvious one is the Bodhisattva ideal.
Many people say that Mahayana is for the Bodhisattvahood which leads to Buddhahood while Theravada is for Arahantship.
I must point out that the Buddha was also an Arahant.
Pacceka Buddha is also an Arahant.
A disciple can also be an Arahant.
The Mahayana texts never use the term Arahant-yana, Arahant Vehicle.
They used three terms: Bodhisattvayana, Prateka-Buddhayana, and Sravakayana. In the Theravada tradition these three are called Bodhis.
Some people imagine that Theravada is selfish because it teaches that people should seek their own salvation.
But how can a selfish person gain Enlightenment?
Both schools accept the three Yanas or Bodhis but consider the Bodhisattva ideal as the highest.
The Mahayana has created many mystical Bodhisattvas while the Theravada considers a Bodhisattva as a man amongst us who devotes his entire life for the attainment of perfection, ultimately becoming a fully Enlightened Buddha for the welfare of the world, for the happiness of the world.
Three Types of Buddhahood
There are three types of Buddhahood: the Samma Sambuddha who gains full Enlightenment by his own effort, the Pacceka Buddha who has lesser qualities than the Samma Sambuddha, and the Savaka Buddha who is an Arahant disciple.
The attainment of Nibbana between the three types of Buddhahood is exactly the same.
The only difference is that the Samma Sambuddha has many more qualities and capacities than the other two.
Some people think that Voidness or Sunyata discussed by Nagarjuna is purely a Mahayana teaching.
It is based on the idea of Anatta or non-self, on the Paticcasamuppada or the Dependent Origination, found in the original Theravada Pali texts.
Once Ananda asked the Buddha, "People say the word Sunya. What is Sunya?"
The Buddha replied, "Ananda, there is no self, nor anything pertaining to self in this world.
Therefore, the world is empty." This idea was taken by Nagarjuna when he wrote his remarkable book, "Madhyamika Karika".
Besides the idea of Sunyata is the concept of the store-consciousness in Mahayana Buddhism which has its seed in the Theravada texts.
The Mahayanists have developed it into a deep psychology and philosophy.