  The Mahayana is more of an umbrella body for a great variety of schools, from the Tantra school (the secret teaching of Yoga) well represented in Tibet and Nepal to the Pure Land sect, whose essential teaching is that salvation can be attained only through absolute trust in the saving power of Amitabha, longing to be reborn in his paradise through his grace, which are found in China, Korea and Japan. Ch'an and Zen Buddhism, of China and Japan, are meditation schools.
It is generally accepted, that what we know today as the Mahayana arose from the Mahasanghikas sect who were the earliest seceders, and the forerunners of the Mahayana. They took up the cause of their new sect with zeal and enthusiasm and in a few decades grew remarkably in power and popularity. They adapted the existing monastic rules and thus revolutionised the Buddhist Order of Monks. Moreover, they made alterations in the arrangements and interpretation of the Sutra (Discourses) and the Vinaya (Rules) texts. And they rejected certain portions of the canon, which had been accepted in the First Council.
According to it, the Buddhas are lokottara (supramundane) and are connected only externally with the worldly life. This conception of the Buddha contributed much to the growth of the Mahayana philosophy. The ideal of the Mahayana school is that of the Bodhisattva, a person who delays his or her own enlightenment in order to compassionately assist all other beings and ultimately attains to the highest Bodhi.
Mahayana Lineages Imported from India
Chinese Buddhism • Madhyamika (San Lun, Ch.) Based on the Chinese translation of Nagarjuna's (second century) Madhyamika Karika and two other works of uncertain authorship, this lineage emphasized the notion of shunyata (emptiness) and wu (nonbeing). So rigorous was the teaching of this lineage, that it declared that the elements constituting perceived objects, when examined, are really no more than mental phenonena and have no true existence.
• Yogacara Founded in the third century by Maitreyanatha and made famous by Asanga and Vasubandhu in the fourth or fifth century, this school held that the source of all ideas is vijñana ("consciousness"), which is seen as the fundamental basis of existence. Ultimate Reality is therefore only perceived but has not real existence.
Indigenous Mahayana Lineages • T'ien T'ai Named after the mountains on which the founder Zhi Yi (d. 597 C.E.) resided, this lineage is based on a scheme of classification intended to integrate and harmonize the vast array of Buddhist scriptures and doctrines. This scheme of classification is based on the Buddhist doctrine of upaya ("skilful means"). The most important form of Buddhism for this lineage is the Mahayana devotionalism found in the Lotus Sutra. • Avatamsaka (Hua Yen, Ch.) This lineage takes its name from the Avatamsaka Sutra, its central sacred text, and like the T'ien T'ai school is oriented towards a classification of sutras. Basic to this lineage is the assertion that all particulars are merely manifestations of the absolute mind and are therefore fundamentally the same.
• Pure Land (Amitabha) Based on the Sukhavati Vyuha ("Pure Land Sutra"), this lineage was founded in 402 C.E. by Hui Yuan. The Pure Land lineage held that the spiritual quality of the world has been in decline since its height during the lifetime of the Buddha and taught followers to cultivate through prayer and devotion a sincere intent to be reborn in the heavenly paradise of the Buddha Amitabha.
• Ch'an Its name is derived from the Sanskrit term dhyana (meditation), this lineage emphasises meditation as the only means to a spiritual awakening beyond words or thought, dispensing almost entirely with the teachings and practices of traditional Buddhism. Ch'an is thought to have been brought to China by the enigmatic South Indian monk Bodhidharma in about the year 500 C.E.
 This is the kind of Buddhism predominant in the Himalayan nations of Tibet, Nepal, Bhutan, and also Mongolia. It is known as Vajrayana because of the ritual use of the vajra, a symbol of imperishable diamond, of thunder and lightning. At the center of Tibetan Buddhism is the religious figure called the lama, Tibetan for "guru"," source of another of its names, Lamaism. Several major lineages of lamas developed, beginning in the ninth century with the Nyingma-pa. Two centuries later, Sarma-pa divided into the Sakya-pa and the Kagyu-pa. Three hundred years later, one of Tibet's revered lamas, Tsong-kha-pa, founded the reforming Gelug-pa.
Tibetan Buddhist Lineages • Nyingma-pa Tracing its origin to the Indian adept, Guru Padma-sambhava, who came to Tibet in 817 C.E. at the invitation of King Trisong Detsen (742-797) in order to subdue the evil forces then impeding the spread of Buddhism. This lineage of Buddhism is uniquely Tibetan in that many aspects of the traditional Bon religion are mixed together with more properly Buddhist beliefs and practices to form a unique expression of Buddhist piety. This lineage emphasizes the move towards more advance stages of enlightenment through "preliminary practice" that comprises the beliefs and practices of Buddhism before the advent of Tantra, and through the "higher practices," which involve the attainment of enlightenment through the chanting of magical spells, special hand gestures and mystical diagrams.
• Sakya-pa The lineage has descended intact up to the present time from Khon Könchok Gyelpo(1034-1102), founder of the Sakya tradition. From the doctrinal point of view the tradition traces its origins to the Indian Yogin Virupa through Gayadhara. His disciple Drogmi Shakya Yeshe (992-1074) travelled to India where he received teachings on the Kalachakra, the Path and its Fruit, and others from many Indian masters and returned to Tibet. Later, Khon Könchok Gyelpo, one of his main disciples, built a monastery in the Tsang province of central Tibet and named it Sakya, or Grey Earth monastery. So the school took its name, Sakya, from the location of the monastery. Succession to the position of head of the Sakya tradition has been hereditary since the time of Khon Könchok Gyelpo. The present incumbent is the 4lst occupant of the Sakya Throne. The central teaching and practice of the Sakya-pa, called Lam-dre (Lam-bras), the Path and Its Fruit, ultimately leads a practitioner to the state of Hevajra. The Path and Its Fruit is a synthesis of the entire paths and fruits of both the exoteric and esoteric classes of teachings.
• Kagyu-pa The lineages of the Kagyu school of Tibetan Buddhism derive primarily from two sources: Marpa Chökyi Lodro (1012-1099) and Khyungpo Nyaljor (978-1079). Marpa received the lineage of tantric teachings called the Four Commissioned Lineages - concerning the Illusory Body and Consciousness Transference, Dreams, Clear Light, and Inner Heat directly from Naropa (1016-1100), who had been given them by his teacher Tilopa (988-1069). Mahamudra, the unique feature of Kagyu tradition, can be explained according to interpretations of sutra and tantra. Both aspects of the teachings are aimed at direct understanding of the real nature of the mind. The approach to Mahamudra, which differs slightly within each Kagyu school, generally follows through the stages of foundation, path and fruit. Tantric practices unique to Kagyu tradition are the Six Yogas of Naropa, Chakrasambhava and Mahakala. In the context of tantric practice, the application of Mahamudra becomes much more profound and sophisticated.
• Gelug-pa Founded by Tsong-kha-pa (1357-1419) as a reform movement within Tibetan Buddhism, followers acclaimed the third teacher as an incarnation of the bodhisattva Avalokiteshvara, thus inaugurating the line of the Dalai Lama, the fourteenth and most recent of whom was born in 1935. Emphasis in this lineage is on a strict monastic discipline and on the conviction that the bodhisattva, a Buddha who has foregone final nirvana out of compassion for all sentient beings, is continually present. This tradition remains dynamic even after coming into exile. The major Gelug monasteries, Sera, Drepung, Ganden, and Tashi Lhunpo monasteries and Gyumey Tantric College have been re-established in various Tibetan settlements in Karnataka, and Gyutö Tantric College has been re-established in Bomdila, Arunachal Pradesh, all in India.
  
- Sakayamuni Buddha is the original and historical founder of Buddhism.
- The Three Universal Seals, Four Noble Truths, Eight Fold Paths and Twelve Links of Dependent Origination are the basic foundation to all schools of Buddhism including the Tibetan schools of Vajrayana.
- Threefold training of Precepts, Meditation and Wisdom is universal to all schools.
- Organisation of the Buddhist teachings / Dharma into three classifications (Sutra, Vinaya and Sastra) is practised among the Buddhist Canons of various countries.
- Mind over matter concept. Mind as the principal area of taming and control is fundamental to all schools.
|
# | TOPIC | THERAVADA BUDDHISM | MAHAYANA BUDDHISM |
1 | The Buddha | Only the historical Gautama (Sakyamuni) Buddha and past Buddhas are accepted. | Besides Sakyamuni Buddha, other contemporary Buddhas like Amitabha and Medicine Buddha are also very popular. |
2 | Bodhisattvas | Only Maitreya Bodhisattva is accepted. | Avalokitesvara, Mansjuri, Ksitigarbha and Samanthabadra are four very well known Bodhisattvas besides Maitreya. |
3 | Objective of training | Arahant or Pacceka Buddha. | Buddhahood (via the Bodhisattva path). |
4 | Organisation of Buddhist scriptures | The Pali Canon is divided into three baskets (Tipitaka): Vinaya Pitaka of 5 books, Sutta Pitaka of 5 collections (many suttas) and Abhidhamma Pitaka of 7 books.
| The Mahayana Buddhist Canon also consists of Tripitaka of disciplines, discourses (sutras) and Dharma analysis. It is usually organised in 12 divisions of topics like Cause and Conditions and Verses. It contains virtually all the Theravada Tipikata and many sutras that the latter does not have. |
5 | Concept of Bodhicitta | Main emphasis is self liberation.
There is total reliance on oneself to eradicate all defilements. | Besides self liberation, it is important for Mahayana followers to help other sentient beings. |
6 | Trikaya concept | Very limited emphasis on the 3 bodies of a Buddha. References are mainly on Nirmana-kaya and Dharma-kaya. | Very well mentioned in Mahayana Buddhism. Samboga-kaya or reward/enjoyment body completes the Trikaya concept. |
7 | Transmission route | Southern transmission: Sri Lanka, Thailand, Burma, Laos, Cambodia and parts of Southeast Asia. | Northern transmission: Tibet, China, Taiwan, Japan, Korea, Mongolia and parts of Southeast Asia. |
8 | Language of Dharma teaching | Tipitaka is strictly in Pali. Dharma teaching in Pali supplemented by local language. | Buddhist canon is translated into the local language (except for the 5 untranslatables), e.g. Tibetan, Chinese and Japanese. Original language of transmission is Sanskrit. |
9 | Nirvana
(Nibbana in Pali) | No distinction is made between nirvana attained by a Buddha and that of an arahat or Pacceka Buddha. | Also known as 'liberation from Samsara,' there are subtle distinctions in the level of attainment for the three situations. |
| 10 | Sakyamuni Buddha's disciples | Basically historical disciples, whether Arahats or commoners. | A lot of Bodhisattvas are introduced by Sakyamuni Buddha. Most of these are not historical figures. |
| 11 | Rituals and liturgy | There are some rituals but not heavily emphasized as in Mahayana schools. | Owing to local cultural influences, there is much more emphasis on the use of rituals; e.g. Rituals for the deceased, feeding of Petas, tantric formalities (in Vajrayana). |
| 12 | Use of Mantras and Mudras | Some equivalent in the use of Parittas. | Heavily practised in the Vajrayana school of Mahayana Buddhism. Other schools also have included some mantras in their daily liturgy. |
| 13 | Dying and death aspects | Very little research and knowledge on the process of dying and death. Usually, the dying persons are advised to meditate on impermanence, suffering and emptiness. | The Vajrayana school is particularly meticulous in these areas. There are many inner and external signs manifested by people before they die. There is heavy stress in doing transference of merit practices in the immediate few weeks following death to assist in the deceased's next rebirth. |
| 14 |
Bardo | This in-between stage after death and before rebirth is ignored in Theravada school. | All Mahayana schools teach this after death aspect. |
| 15 | One meal a day practice | This the norm among the Theravada Sangha. | This is a highly respected practice but it is left to the disposition of each individual in the various Sangha. |
| 16 | Vegetarianism | This aspect is not necessary. In places like Thailand where daily morning rounds are still practised, it is very difficult to insist on the type of food to be donated | Very well observed in all Mahayana schools (except the Tibetans due to the geographical circumstances). However, this aspect is not compulsory. |
| 17 | Focus of worship in the temple | Simple layout with the image of Sakyamuni Buddha the focus of worship. | Can be quite elaborate; with a chamber/hall for Sakyamuni Buddha and two disciples, one hall for the 3 Buddhas (including Amitabha and Medicine Buddha) and one hall for the 3 key Bodhisattvas; besides the protectors, etc. |
| 18 | Schools/Sects of the tradition | One surviving major school following years of attrition reducing the number from as high as 18. | 8 major (Chinese) schools based on the partial doctrines (sutras, sastras or vinaya) of the teachings. The four schools inclined towards practices like Pure Land/Amitabha, Ch'an, Vajrayana and Vinaya (not for lay people) are more popular than the philosophy based schools like Tien Tai, Avamtasaka, Yogacara and Madhyamika. |
19 | Non Buddhist influences | Mainly pre-Buddhism Indian/Brahmin influences. Many terms like Karma, Sangha, etc were prevailing terms during Sakyamuni Buddha's life time. References were made from the Vedas and Upanishads. | In the course of integration and adoption by the people in other civilizations, there were heavy mutual influences. In China, both Confucianism and Taoism exerted some influence on Buddhism which in turn had an impact on the indigenous beliefs. This scenario was repeated in Japan and Tibet. |
| 20 | Buddha nature | Absent from the teachings of the Theravada tradition. | Heavily stressed, particularly by schools inclined practices.
Tibetan Buddhism
Tibetan Buddhism is the body of the Buddhist doctrine and institutions found in Tibet, the Himalayan region, Mongolia, Buryatia, Tuva, Kalmykia (Russia) and northeastern China. It is also known by the name of Vajrayana. In this article, we will provide you with a brief introduction to Tibetan Buddhism.
Western Buddhism
The western counties saw the emergence of Buddhism somewhere around the 19th and the 20th century. The scholars as well as the colonists of that time are credited with the origin of Buddhism in the West. One of the major incidents in the journey of Buddhism in the West was the establishment of the Pali Text Society. This nineteenth century society was the result of the efforts of T.W. Rhys Davies. Another name worth mentioning in this context is that of Edward Arnold.
Zen Buddhism
The Mahayana sutras that were written in India and China form the basis of Zen Buddhism. Of these, the most prominent ones are the Lankavatara Sutra, the Diamond Sutra, the Samantamukha Parivarta, the Heart Sutra, a chapter of the Lotus Sutra and the Platform Sutra of Huineng. The fundamental elements of Buddhist philosophy consist of the basics of Zen Buddhism also.
|
|
|
|
