Buddhism according to scholars (older version)

From Wikinfo
Revision as of 05:53, 13 August 2009 by Peter jackson (talk | contribs) (Mahayana)
Jump to: navigation, search

Search for "Buddhism_according_to_scholars_(older_version)" on Wikipedia  • Wikimedia Commons • Wiktionary • Wikiquote • Wikibooks • MediaWiki  • Wikia • Wikitravel • Google • Amazon • Recent NY Times

For criticism see Criticism of Buddhism according to scholars (older version)
See also Buddhism.


The Buddha

"Buddha" is a title, meaning "Awakened". His (family) name was Gautama, in its Sanskrit form, or Gotama in Pali. His own native dialect would have been different from both. There is now a more or less established consensus among specialist historians placing his death around 400 BC. The traditional site of his birthplace was marked by a commemorative pillar in the 3rd century BC, and this was rediscovered by archaeologists in the 1890s, in a piece of territory that had been transferred to Nepal in 1860. Historians accept that he existed, taught, and founded a monastic order, but regard most details of his traditional biographies as questionable. The teachings were written down only centuries later. However, certain teachings are found with such frequency throughout the early texts that most historians conclude that he must have taught at least something of the sort.

Early teachings

The teachings of early Buddhism can be summarized as rebirth, karma and the "Four Noble Truths".

After death, beings normally start a new life, beginning from conception. These lives can be of various sorts, later systematized as 5 (in Theravada) or 6 (in Mahayana) realms:

  • human beings
  • animals
  • ghosts
  • gods
  • hell inmates
  • (in Mahayana) demons

Theravada believes a new life follows immediately after death, but Mahayana that there is an intermediate state.

"Four Noble Truths" is the usual translation. There are two different views among historians as to the original meaning. One view, which became the traditional Buddhist view quite early, is that "Truths" is a rather misleading translation: these are "things" rather than statements, "realities" rather than "truths". The four are suffering, its cause (craving), its cessation (nirvana) and the path going to that cessation, namely the eightfold path: right view, intention, speech, action, livelihood, effort, mindfulness and concentration. According to the other interpretation, adopted by some modern Buddhist teachers, the four are indeed "truths", statements: life is suffering; its cause is craving; its cessation, nirvana, can be brought about by the cessation of the cause; and this can be done by following the eightfold path.


According to the scriptures, a council was held shortly after the Buddha's death, at which his teachings were collected. Historians regard this as greatly exaggerated, if not fictitious. A "second" council, placed by the scriptures of different schools 100 or 110 years later, is generally regarded as historical, though the date is uncertain. It was held to resolve a dispute about monastic discipline, the main point being whether monks were allowed to accept money. It was agreed they were not, and in theory this remains the rule to this day, though it is often ignored in practice.

At some point after this the monastic order split into two, the Theravada and Mahasanghika. Both the date and the cause of the split are uncertain. Subsequent splits produced, according to tradition, 18 schools. However, about twice as many names are included in the various traditional lists of 18 schools. Although some are thought to be alternative names for the same schools, it is agreed that the number is conventional. Only 4 of these schools were particularly important in the main parts of India: Theravada, Mahasanghika, (Mula-)Sarvastivada and Sammitiya. The last 2 split with the Theravada. The relation between Sarvastivada and Mula-Sarvastivad is unclear, but no source mentions them as existing at the sam place and time. In the far north-west, and in Central Asia, 3 other schools were important: Dharmaguptaka, Mahisasaka and Kasyapiya.

In the 3rd century BC, Buddhism received a great boost from the patronage of the Emperor Ashoka.

In this period, there was a great strengthening of the devotional strain that had probably been present from the beginning. There was also a further development of analytical ideas, in the form of the abhidharma.


The origins of Mahayana are unclear, historians giving quite a variety of different pictures. Some form of it certainly existed by the 2nd century AD, when a few of its texts were translated into Chinese, but it may well not have become a fully fledged separate movement for some centuries. Nowadays, Buddhists identify themselves as belonging to either Theravada or Mahayana. the term means great way or vehicle.

The most important aspect of Mahayana is the path of the bodhisattva. Early Buddhism distinguished between the Buddha, who discovered the truth for himself and then taught it to others, and his disciples, who learnt it from him. A third category, the paccekabuddha, who discovers the truth for himself but does not teach it to others, is also mentioned occasionally in the early literature. From quite early on, there were stories of the Buddha's previous lives, and by about 100 BC these were regarded as examples of his following the path of the bodhisattva, then understood as one practising for attainment of Buddhahood. It is not clear when some people actually started practising this path, but it became part of traditional Buddhism as an option, which it remains in Theravada today.

Gradually, some of the followers of this path developed new teachings that eventually brought them into conflict with traditionalists. They sometimes became quite derogatory about them, calling them Hinayana, which means inferior way or vehicle. They came to encourage everyone to follow the bodhisattva path, rather than just leave it as an option. Most of them eventually held that in fact everyone would eventually become a bodhisattva. They argued that delaying one's own liberation for the sake of helping others was a necessary manifestation of compassion. This involves a change in the meaning of the term "Buddha". The earlier idea of a Buddha as someone who discovers the truth for himself and then teaches it to others is incompatible with the idea of everyone becoming a Buddha: one cannot have all teachers and no pupils.

They also developed new doctrines about the nature of the Buddha. Whereas most of the early schools held that he was a human being who attained awakening in his historical life, Mahayana came to believe that that life was a mere illusion, created by a celestial Buddha, awakened ages before, for the purpose of helping beings. This was taught in the Lotus Sutra, one of the most important Mahayana scriptures. There, the Buddha says that he had attained awakening ages before, and that he would live for ages more. he then immediately goes on to say that his lifetime is infinite. This led to two different schools of interpretation, according to which of these two statements is taken literally, and which is regarded as mere rhetorical flourish. If the Buddha's lifetime is indeed infinite, as is generally held in the Tibetan tradition, then one must simply try to become a Buddha as quickly as possible, in order to be of most help to beings. However, if it is only finite, even if extremely long, the possibility is there that one might do more good by remaining in the world for as long as there are beings needing help, presumably for ever, than by spending a finite time as a Buddha. Some Indian and Chinese texts do in fact hold that one can, or even should, do precisely this. Thus the original meaning of a bodhisattva as someone on the path to Buddhahood has changed.



East Asia

The Tibetan tradition

Buddhism in the modern world