SCHOOLS OF BUDDHISM
The early Buddhist schools are those schools into which the Buddhist monastic saṅgha split early in the history of Buddhism. The divisions were originally due to differences in Vinaya (monastic discipline) and later also due to doctrinal differences and geographical separation of groups of monks.
Mahasanghikas
From Sanskrit mahāsaṅgha meaning “great order of monks”, was an early Buddhist school formed during the second Buddhist Council of 383CE when it separated from Sthaviravada. The deification of Buddha by Mahasanghikas fostered the Mahayana Buddhism. Further subdivisions of the Mahasanghikas over the next seven centuries based upon the relative manner and degree to which they accepted the authority of these Mahāyāna texts, included the -
Lokottaravadins: accepted the Mahāyāna sūtras as the words of the Buddha. They are described in the Mahavastu text written in Sansrikt part of Vinaya Pitaka.
Ekavyavaharikas: They emphasized the transcendence of the Buddha, asserting that he was eternally enlightened and essentially non-physical.
Kaukkutikas, also called Gokulika propounded the doctrine that all conditioned phenomena necessarily involve suffering and that they are like an “inferno of ashes.”
Sthaviravada/ Sthavira nikāya
In Sanskrit, "Sect of the Elders" refers to a minority group that sought to impose additional rules on the Vinaya, which were rejected by the majority, the Mahasanghikas. The Sthaviras later divided into other schools such as:
• Pudgalavāda
• Vibhajyavada
• Sarvastivada
• Sautantrika
Pudgalavāda/ Vatsiputriya/ Sammatiyas (from Sanskrit ‘Personalism’) in 3rd century BC- popular during Harsha’s reign. It asserted that while there is no ātman, there exists a pudgala (person) or sattva (being) which is neither a conditioned dharma nor an unconditioned dharma. They relied on the Bharaharasutta.
Vibhajyavada (from Sanskrit vibhajya, loosely meaning “dividing”, “analyzing” and vāda meaning “doctrine”, “teachings”). They were those who made distinctions as they rejected Sarvastivada and instead made a distinction between dhammas that “exist” and dhammas that do not exist. Essentially meaning that there was no future dhamma and past dhamma, to the extent that it had borne fruit, was also extinguished.
• Mahīśāsaka: held that everything exists, but only in the present and the Four Noble Truths were to be meditated upon simultaneously.
•
Dharmaguptaka: Split from Maisasakas and spread in China. Distinguished between disciples of Buddha and Buddha. They placed Buddha on a higher pedestal.
• Kāśyapīya: Believed that arhats (one who has achieved Nirvana) were fallible and imperfect. They held that arhats have not fully eliminated desires, that their “perfection” is incomplete and that it is possible for them to relapse.
• Tāmraparnīya, later called Theravāda- Pali form of Sthaviravadins spread over Sri Lanka & South East Asia. Sarvastivada is a Sanskrit term meaning “the theory of all that exists”. It argued that all dharmas exist in the past, present and future. Sarvastivadins consider everything empirical to be impermanent, they maintain that the dharma factors are eternally existing realities. The dharmas are thought to function momentarily, producing the empirical phenomena of the world, which is illusory, but exists outside the empirical
world.
• Vaibhasika: Vaibhasika or Abhidharmikas was formed during the council of Kashmir. They have orthodox adherence to the doctrines found in the ‘Great Commentary’ Mahāvibhāṅa or Abhidharma.
• Hetuvada comes from hetu – ‘cause’, which indicates their emphasis on causation and conditionality
• Yuktivada comes from yukti – ‘reason’ or even ‘logic’, which echoes their use of rational argument and syllogism.
Sautrantikas literally mean “those who rely upon the sutras”. They maintained that the dharma factors are not eternal but momentary and the only actually existing dharmas are the ones presently functioning. They hold the sutras but not the Abhidharma commentaries (sastras), as authoritative.
Prominent Buddhist Sects Today
With the exception of the Theravāda, none of these early schools survived beyond the late medieval period. Origins of specifically Mahāyāna doctrines may be discerned in the teachings of some of these early schools, in particular in the Mahāsānghika and the Sarvāstivāda.
• Hinayana meaning ‘Small Vehicle’ in Sanskrit, also called
Sthaviravadin or Theravada.
• They did not believe in the divinity of the Buddha or Buddha’s reincarnation
• It stressed individual salvation through self- discipline and mediation.
• They follow Arhat through the Eight-fold path.
• They favoured Pali language.
• It was patronised by Ashoka.
• It became popular in Sri Lanka, Burma, Thailand and other south-east Asian countries.
• It encompasses eighteen schools. Important sub-sects include Sarvastivada and Theravada.
• Mahayana which means ‘Great Vehicle’ in Sanskrit.
• They believed in the divinity of the Buddha and believed that Buddha will be born again
• They sought salvation of all through the grace of Buddha and Bodhisattva.
• The sect encouraged idol worship in Buddhism.
• They promoted Sanskrit language.
• It was promoted by Kanishka and Harsha.
• It spread to China and Japan.
• Important sub-sects include Madhyamaka/ Sunyavada and Yogachara/Vijnanavada.
• “Paramita” or “Prajnanaparamitas” is a Sanskrit term, which means perfection of wisdom. In the Mahayana tradition, bodhisattva is described in terms of six paramitas:
• Dana paramita: to cultivate the attitude of giving;
• Sila paramita: refraining from harm;
• Kshanti paramita: the ability not to be perturbed by anything;
BODHISATTVA
•
Virya paramita: to find joy in what is virtuous, positive or wholesome;
• Dhyana paramita: not to be distracted and
• Prajna paramita: the perfect discrimination of phenomena.
• Vajrayana: By the end of Gupta period, Vajrayana sect emerged.
• Vajrayana (Sanskrit for “thunderbolt vehicle” or “diamond vehicle”), or Tantric Buddhism, said to have started in the Mahayana school.
• It is founded on a complicated intellectual and ceremonial framework that aims to lead to enlightenment.
• It entailed merging Brahmanical (Veda-based) rites with Buddhist concepts.
• The major goddess is Tara (a woman).
• It was popular in Bengal and Bihar. Vajrayana also reached to Tibet.
• Vikramshila University was famous for Vajrayana teachings.
• Frequently associated with Mahayana Buddhism.
• Bodhisattva is a compassionate one on his way to enlightenment, who delays achieving his own salvation to help all sentient beings on their path to it.
• Major Bodhisattvas include Avalokitesvara, Manjusri, Samantabhadra, Ksitigarbha, Maitreya, Vajrapani, Sadaparibhuta and Akasagarbha.
• Vajrapani (Buddha’s Power): He is described as one of the 3 protective deities around Buddha, others are Manjusri and Avlokiteshwara. Vajrapani represents Buddha’s power while Buddha’s wisdom
is symbolised by Manjushri and Avalokiteshwara manifests as Buddha’s compassion.
• Avalokitesvara(Buddha’s Compassion): Avalokiteshwara means ‘one who can see all’. He represents infinite compassion and mercy. He is depicted as holding a lotus flower. He is depicted as female also. A cave wall painting of Avalokitesvara is devoted in Ajanta Caves as Padmapani.
• Manjusri (Buddha’s Wisdom): Literally means ‘Gentle Glory’. He represents Pragya or transcendental wisdom at a very early age. Manjusri is depicted as a male bodhisattva wielding a flaming sword in his right hand.
• Maitreya (Buddha’s Activity): He is also known as Ajita Boddhisattva. It is believed that he will arrive when people will forget the path of righteousness. He is considered as the future Buddha or successor of Gautam Buddha. In Buddhist traditions, he is revered as someone who will achieve complete enlightenment and will teach dharma to people.
• Samantabhadra (Buddha’s Aspirations): Literal meaning is ‘Universal Worthy’ and he is associated with practice and meditation. He made ten vows to fulfil his journey of becoming a Buddha. His manifestation is ‘Action’ and he is a key figure in Flower Garland Sutra.