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Later Indian Buddhism and the Rise of the Mahāyāna

Jeffrey L. Richey, Ph.D.

REL 231

Religions of India and Tibet

Berea College

Fall 2005

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TENSIONS IN 2nd CENTURY BCE INDIAN BUDDHISM

• As a result of Mauryan imperial sponsorship, Buddhism becomes established throughout South Asia, especially northwest India, crossroads of Indo-Iranian-Greek cultural exchange

• Growth of lay followers (primarily members of vaiśya class involved in Southwest Asian trade networks) encourages independence from monastic authority, innovative doctrines and practices, and dialogue with Greek and Iranian religious traditions (Hellenistic mystery religions, Zoroastrianism)

• Rise of Sanskrit-based progressivism (Mahāyāna, “Greater Vehicle”) leads to split from conservatives (Theravāda or so-called Hināyāna, “Lesser Vehicle”), c. 100 BCE

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MAHĀYĀNA SOTERIOLOGY

• Theravāda goal = arhat (worthy one), who attains nirvāna at death

• Mahāyāna goal = bodhisattva (those whose essence is enlightenment), who defers nirvāna in order to assist suffering beings in samsāra

• Unlike Theravāda laity, who support sangha but do not actively seek nirvāna, Mahāyāna laity meditate, study scriptures, and teach the Dharma

• In spite of openness to lay (even female) participation, Mahāyāna remains monastically-driven movement

• Theravāda tends to devalue role of deities and insists on fully human character of Şakyamuni as unique Buddha for this cosmic age

• Mahāyāna regards the number of suffering beings as infinite, thus suggesting an infinite number of Buddhas and bodhisattvas, who function as semi-divine figures – interceding for believers, performing miracles, etc.

• Almost all figures in Mahāyāna pantheon legendary and nonhistorical

• Some are assimilated from Hindu bhakti, others from Greco-Roman mystery religions, and still others from regional cults of local gods and goddesses

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MAITREYA

• Name means “Benevolence”

• In this cosmic age, functions as bodhisattva

• Currently reborn as god

• Responsive to intercessory prayer

• Future Buddha and successor to Şakyamuni

• Often becomes focus of apocalyptic (end-time) expectation and/or messianic (future-savior) fervor

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MAÑJUŚRĪ

• Name means “Gentle Glory”• In this cosmic age, functions as

bodhisattva• Currently reborn in a Buddha-

land (realm of samsāra over which a Buddha presides, in which progress toward enlightenment is faster than usual)

• Appears to devotees in dreams• When chanted, his name reduces

one’s rebirths until enlightenment• Associated with wisdom (prajñā)

that overcomes obstacles to enlightenment

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AMITĀBHA

• Name means “Unlimited Light”• Buddha who presides over

realm in which one is guaranteed to attain enlightenment and rebirth as hell-being or animal is impossible

• Vows to grant rebirth in his realm to:

1. All who make a sincere effort at faith in his power (according to one tradition)

2. All beings, regardless of their effort (according to another)

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AVALOKITEŚVARA

• Name means “Observing Lord”• In this cosmic age, bodhisattva

and attendant to Amitābha Buddha

• When chanted, his name reduces one’s rebirths until enlightenment and eliminates negative karma

• Associated with compassion (karuna), rescue from danger, fertility

• Seen as protector of Tibet• In East Asia, transformed into

female figure – Guanyin 觀音(Chinese), Kannon (Japanese)

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MAHĀYĀNA PHILOSOPHY I:MĀDHYAMIKA

• Associated with Nāgārjuna (c. 150-250 CE)

• All phenomena are māyā (illusion)• This is because all phenomena are

impermanent, interdependent, and tending toward suffering, and therefore śūnya (empty) of svabhāva (self-existence)

• Śūnyatā (emptiness) of all things (even śūnyatā!) renders all distinctions between relative and absolute meaningless

• Śūnyatā as epistemological category dissolves all dualities (e.g., male/female, samsāra/ nirvāna)

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MAHĀYĀNA PHILOSOPHY II: YOGĀÇĀRA

• Associated with Vasubandhu (c. 300s CE)

• All beings possess tathāgatagarbha (matrix/womb of enlightenment), or “Buddha-nature”

• Tathāgatagarbha = mental arena in which one’s consciousness gradually “ripens” and progresses toward enlightenment

• Three bodies (kāya) of the Buddha:

1. Nirmāna-kāya – apparition-body (e.g., Şakyamuni in earthly form)

2. Dharma-kāya – law-body (e.g., Şakyamuni having attained nirvāna)

3. Sambhoga-kāya – enjoyment-body (e.g., transcendent form seen by bodhisattvas)

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