Bodhisattvayāna

''Mahāyāna'' (; "Great Vehicle") is a term for a broad group of Buddhist traditions, texts, philosophies, and practices. Mahāyāna Buddhism developed in India (c. 1st century BCE onwards) and is considered one of the three main existing branches of Buddhism (the other being ''Theravāda'' and Vajrayana).Harvey (2013), p. 189. Mahāyāna accepts the main scriptures and teachings of early Buddhism but also recognizes various doctrines and texts that are not accepted by Theravada Buddhism as original. These include the Mahāyāna Sūtras and their emphasis on the ''bodhisattva'' path and ''Prajñāpāramitā''. ''Vajrayāna'' or Mantra traditions are a subset of Mahāyāna, which make use of numerous tantric methods considered to be faster and more powerful at achieving Buddhahood by Vajrayānists.

"Mahāyāna" also refers to the path of the bodhisattva striving to become a fully awakened Buddha ('' samyaksaṃbuddha'') for the benefit of all sentient beings, and is thus also called the "Bodhisattva Vehicle" (''Bodhisattvayāna'').Damien Keown (2003),
A Dictionary of Buddhism
', Oxford University Press, p. 38 Mahāyāna Buddhism generally sees the goal of becoming a Buddha through the bodhisattva path as being available to all and sees the state of the arhat as incomplete. Mahāyāna also includes numerous Buddhas and bodhisattvas that are not found in Theravada (such as ''Amitābha'' and Vairocana). Mahāyāna Buddhist philosophy also promotes unique theories, such as the Madhyamaka theory of emptiness (''śūnyatā''), the '' Vijñānavāda'' doctrine, and the ''Buddha-nature'' teaching.

Although it was initially a small movement in India, Mahāyāna eventually grew to become an influential force in Indian Buddhism. Large scholastic centers associated with Mahāyāna such as Nalanda, thrived between the seventh and twelfth centuries. In the course of its history, Mahāyāna Buddhism spread throughout South Asia, Central Asia, East Asia, and Southeast Asia. It remains influential today in China, Mongolia, Hong Kong, Korea, Japan, Singapore, Vietnam, the Philippines, Nepal, Malaysia, Taiwan, and Bhutan.

The Mahāyāna tradition is the largest major tradition of Buddhism existing today (with 53% of Buddhists belonging to East Asian Mahāyāna and 6% to Vajrayāna), compared to 36% for Theravada (survey from 2010).

Etymology

Original Sanskrit

According to Jan Nattier, the term ''Mahāyāna'' ("Great Vehicle") was originally an honorary synonym for ''Bodhisattvayāna'' ("Bodhisattva Vehicle"),Nattier, Jan (2003), ''A few good men: the Bodhisattva path according to the Inquiry of Ugra'': p. 174 the vehicle of a bodhisattva seeking buddhahood for the benefit of all sentient beings. The term ''Mahāyāna'' (which had earlier been used simply as an epithet for Buddhism itself) was therefore adopted at an early date as a synonym for the path and the teachings of the bodhisattvas. Since it was simply an honorary term for ''Bodhisattvayāna'', the adoption of the term ''Mahāyāna'' and its application to Bodhisattvayāna did not represent a significant turning point in the development of a Mahāyāna tradition.

The earliest Mahāyāna texts, such as the ''Lotus Sūtra'', often use the term ''Mahāyāna'' as a synonym for ''Bodhisattvayāna'', but the term ''Hīnayāna'' is comparatively rare in the earliest sources. The presumed dichotomy between ''Mahāyāna'' and ''Hīnayāna'' can be deceptive, as the two terms were not actually formed in relation to one another in the same era.

Among the earliest and most important references to ''Mahāyāna'' are those that occur in the ''Lotus Sūtra'' (Skt. ''Saddharma Puṇḍarīka Sūtra'') dating between the 1st century BCE and the 1st century CE. Seishi Karashima has suggested that the term first used in an earlier Gandhāri Prakrit version of the ''Lotus Sūtra'' was not the term ''mahāyāna'' but the Prakrit word ''mahājāna'' in the sense of ''mahājñāna'' (great knowing).Williams, Paul. ''Buddhism. Vol. 3. The origins and nature of Mahāyāna Buddhism.'' Routledge. 2004. p. 50. At a later stage when the early Prakrit word was converted into Sanskrit, this ''mahājāna'', being phonetically ambivalent, may have been converted into ''mahāyāna'', possibly because of what may have been a double meaning in the famous Parable of the Burning House, which talks of three vehicles or carts (Skt: ''yāna'').

Chinese translation

In Chinese, Mahāyāna is called (''dacheng''), which is a calque of ''maha'' (great ) ''yana'' (vehicle ). There is also the transliteration . The term appeared in some of the earliest Mahāyāna texts, including Emperor Ling of Han's translation of the Lotus Sutra.Nattier, Jan (2003), ''A few good men: the Bodhisattva path according to the Inquiry of Ugra'': pp. 193–194 It also appears in the Chinese Āgamas, though scholars like Yin Shun argue that this is a later addition. Some Chinese scholars also argue that the meaning of the term in these earlier texts is different than later ideas of Mahāyāna Buddhism.

History

Origin

The origins of Mahāyāna are still not completely understood and there are numerous competing theories.Akira, Hirakawa (translated and edited by Paul Groner) (1993. ''A History of Indian Buddhism''. Delhi: Motilal Banarsidass: p. 260. The earliest Western views of Mahāyāna assumed that it existed as a separate school in competition with the so-called "Hīnayāna" schools. Some of the major theories about the origins of Mahāyāna include the following:

The lay origins theory was first proposed by Jean Przyluski and then defended by Étienne Lamotte and Akira Hirakawa. This view states that laypersons were particularly important in the development of Mahāyāna and is partly based on some texts like the ''Vimalakirti Sūtra'', which praise lay figures at the expense of monastics. This theory is no longer widely accepted since numerous early Mahāyāna works promote monasticism and asceticism.

The Mahāsāṃghika origin theory, which argues that Mahāyāna developed within the Mahāsāṃghika tradition.Drewes, David, ''Early Indian Mahayana Buddhism I: Recent Scholarship'', Religion Compass 4/2 (2010): 55–65, This is defended by scholars such as Hendrik Kern, A.K. Warder and Paul Williams who argue that at least some Mahāyāna elements developed among Mahāsāṃghika communities (from the 1st century BCE onwards), possibly in the area along the Kṛṣṇa River in the Āndhra region of southern India.Guang Xing. ''The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory.'' 2004. pp. 65–66 "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahasamghikas in Southern India, in the Andhra country, on the Krishna River."Williams, Paul. ''Mahayana Buddhism: The Doctrinal Foundations 2nd edition.'' Routledge, 2009, p. 47.Akira, Hirakawa (translated and edited by Paul Groner) (1993. ''A History of Indian Buddhism''. Delhi: Motilal Banarsidass: pp. 253, 263, 268"The south (of India) was then vigorously creative in producing Mahayana Sutras" – Warder, A.K. (3rd edn. 1999). ''Indian Buddhism'': p. 335. The Mahāsāṃghika doctrine of the supramundane ( ''lokottara'') nature of the Buddha is sometimes seen as a precursor to Mahāyāna views of the Buddha. Some scholars also see Mahāyāna figures like Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka as having ties to the Mahāsāṃghika tradition of Āndhra. However, other scholars have also pointed to different regions as being important, such as Gandhara and northwest India.Karashima, 2013.

The Mahāsāṃghika origins theory has also slowly been shown to be problematic by scholarship that revealed how certain Mahāyāna sutras show traces of having developed among other '' nikāyas'' or monastic orders (such as the Dharmaguptaka). Because of such evidence, scholars like Paul Harrison and Paul Williams argue that the movement was not sectarian and was possibly pan-buddhist. There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for aspiring bodhisattvas.

The "forest hypothesis" meanwhile states that Mahāyāna arose mainly among "hard-core ascetics, members of the forest dwelling (''aranyavasin'') wing of the Buddhist Order", who were attempting to imitate the Buddha's forest living. This has been defended by Paul Harrison, Jan Nattier and Reginald Ray. This theory is based on certain sutras like the ''Ugraparipṛcchā Sūtra'' and the ''Mahāyāna Rāṣṭrapālapaṛiprcchā'' which promote ascetic practice in the wilderness as a superior and elite path. These texts criticize monks who live in cities and denigrate the forest life.

Jan Nattier's study of the ''Ugraparipṛcchā Sūtra, A few good men'' (2003) argues that this sutra represents the earliest form of Mahāyāna, which presents the bodhisattva path as a 'supremely difficult enterprise' of elite monastic forest asceticism. Boucher's study on the ''Rāṣṭrapālaparipṛcchā-sūtra'' (2008) is another recent work on this subject.

The cult of the book theory, defended by Gregory Schopen, states that Mahāyāna arose among a number of loosely connected book worshiping groups of monastics, who studied, memorized, copied and revered particular Mahāyāna sūtras. Schopen thinks they were inspired by cult shrines where Mahāyāna sutras were kept. Schopen also argued that these groups mostly rejected stupa worship, or worshiping holy relics.

David Drewes has recently argued against all of the major theories outlined above. He points out that there is no actual evidence for the existence of book shrines, that the practice of sutra veneration was pan-Buddhist and not distinctly Mahāyāna. Furthermore, Drewes argues that "Mahāyāna sutras advocate mnemic/oral/aural practices more frequently than they do written ones." Regarding the forest hypothesis, he points out that only a few Mahāyāna sutras directly advocate forest dwelling, while the others either do not mention it or see it as unhelpful, promoting easier practices such as "merely listening to the sutra, or thinking of particular Buddhas, that they claim can enable one to be reborn in special, luxurious 'pure lands' where one will be able to make easy and rapid progress on the bodhisattva path and attain Buddhahood after as little as one lifetime."

Drewes states that the evidence merely shows that "Mahāyāna was primarily a textual movement, focused on the revelation, preaching, and dissemination of Mahāyāna sutras, that developed within, and never really departed from, traditional Buddhist social and institutional structures."Drewes, David, Early Indian Mahayana Buddhism II: New Perspectives, ''Religion Compass'' 4/2 (2010): 66–74, Drewes points out the importance of ''dharmabhanakas'' (preachers, reciters of these sutras) in the early Mahāyāna sutras. This figure is widely praised as someone who should be respected, obeyed ('as a slave serves his lord'), and donated to, and it is thus possible these people were the primary agents of the Mahāyāna movement.

Early Mahāyāna

The earliest textual evidence of "Mahāyāna" comes from sūtras ("discourses", scriptures) originating around the beginning of the common era. Jan Nattier has noted that some of the earliest Mahāyāna texts, such as the '' Ugraparipṛccha Sūtra'' use the term "Mahāyāna", yet there is no doctrinal difference between Mahāyāna in this context and the early schools. Instead, Nattier writes that in the earliest sources, "Mahāyāna" referred to the rigorous emulation of Gautama Buddha's path to Buddhahood.

Some important evidence for early Mahāyāna Buddhism comes from the texts translated by the Indoscythian monk Lokakṣema in the 2nd century CE, who came to China from the kingdom of Gandhāra. These are some of the earliest known Mahāyāna texts. Study of these texts by Paul Harrison and others show that they strongly promote monasticism (contra the lay origin theory), acknowledge the legitimacy of arhatship, do not recommend devotion towards 'celestial' bodhisattvas and do not show any attempt to establish a new sect or order. A few of these texts often emphasize ascetic practices, forest dwelling, and deep states of meditative concentration (''samadhi'').

Indian Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to one of the early Buddhist schools. Membership in these ''nikāyas'', or monastic orders, continues today, with the Dharmaguptaka nikāya being used in East Asia, and the Mūlasarvāstivāda nikāya being used in Tibetan Buddhism. Therefore, Mahāyāna was never a separate monastic sect outside of the early schools.

Paul Harrison clarifies that while monastic Mahāyānists belonged to a nikāya, not all members of a nikāya were Mahāyānists. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side. It is also possible that, formally, Mahāyāna would have been understood as a group of monks or nuns within a larger monastery taking a vow together (known as a "''kriyākarma''") to memorize and study a Mahāyāna text or texts.

The earliest stone inscription containing a recognizably Mahāyāna formulation and a mention of the Buddha Amitābha (an important Mahāyāna figure) was found in the Indian subcontinent in Mathura, and dated to around 180 CE. Remains of a statue of a Buddha bear the Brāhmī inscription: "Made in the year 28 of the reign of King Huviṣka, ... for the Blessed One, the Buddha Amitābha." There is also some evidence that the Kushan Emperor Huviṣka himself was a follower of Mahāyāna. A Sanskrit manuscript fragment in the Schøyen Collection describes Huviṣka as having "set forth in the Mahāyāna." Evidence of the name "Mahāyāna" in Indian inscriptions in the period before the 5th century is very limited in comparison to the multiplicity of Mahāyāna writings transmitted from Central Asia to China at that time.

Based on archeological evidence, Gregory Schopen argues that Indian Mahāyāna remained "an extremely limited minority movement – if it remained at all – that attracted absolutely no documented public or popular support for at least two more centuries." Likewise, Joseph Walser speaks of Mahāyāna's "virtual invisibility in the archaeological record until the fifth century." Schopen also sees this movement as being in tension with other Buddhists, "struggling for recognition and acceptance".Walser, Joseph, ''Nagarjuna in Context: Mahayana Buddhism and Early Indian Culture,'' Columbia University Press, 2005, p. 18. Their "embattled mentality" may have led to certain elements found in Mahāyāna texts like Lotus sutra, such as a concern with preserving texts.

Schopen, Harrison and Nattier also argue that these communities were probably not a single unified movement, but scattered groups based on different practices and sutras. One reason for this view is that Mahāyāna sources are extremely diverse, advocating many different, often conflicting doctrines and positions, as Jan Nattier writes:

Thus we find one scripture (the ''Aksobhya-vyuha'') that advocates both srávaka and bodhisattva practices, propounds the possibility of rebirth in a pure land, and enthusiastically recommends the cult of the book, yet seems to know nothing of emptiness theory, the ten bhumis, or the trikaya, while another (the ''P’u-sa pen-yeh ching'') propounds the ten bhumis and focuses exclusively on the path of the bodhisattva, but never discusses the paramitas. A Madhyamika treatise ( Nagarjuna's '' Mulamadhyamika-karikas'') may enthusiastically deploy the rhetoric of emptiness without ever mentioning the bodhisattva path, while a Yogacara treatise ( Vasubandhu's '' Madhyanta-vibhaga-bhasya'') may delve into the particulars of the trikaya doctrine while eschewing the doctrine of ekayana. We must be prepared, in other words, to encounter a multiplicity of Mahayanas flourishing even in India, not to mention those that developed in East Asia and Tibet.

In spite of being a minority in India, Indian Mahāyāna was an intellectually vibrant movement, which developed various schools of thought during what Jan Westerhoff has been called "The Golden Age of Indian Buddhist Philosophy" (from the beginning of the first millennium CE up to the 7th century). Some major Mahāyāna traditions are Prajñāpāramitā, Mādhyamaka, Yogācāra, Buddha-nature (''Tathāgatagarbha''), and the school of Dignaga and Dharmakirti as the last and most recent. Major early figures include Nagarjuna, Āryadeva, Aśvaghoṣa, Asanga, Vasubandhu, and Dignaga. Mahāyāna Buddhists seem to have been active in the Kushan Empire (30–375 CE), a period that saw great missionary and literary activities by Buddhists. This is supported by the works of the historian Taranatha.Dutt, Nalinaksha (1978). ''Mahāyāna Buddhism'', pp. 16-27. Delhi.

Growth

The Mahāyāna movement (or movements) remained quite small until it experienced much growth in the fifth century. Very few manuscripts have been found before the fifth century (the exceptions are from Bamiyan). According to Walser, "the fifth and sixth centuries appear to have been a watershed for the production of Mahāyāna manuscripts." Likewise it is only in the 4th and 5th centuries CE that epigraphic evidence shows some kind of popular support for Mahāyāna, including some possible royal support at the kingdom of Shan shan as well as in Bamiyan and Mathura.Walser, Joseph, ''Nagarjuna in Context: Mahayana Buddhism and Early Indian Culture,'' Columbia University Press, 2005, p. 34.

Still, even after the 5th century, the epigraphic evidence which uses the term Mahāyāna is still quite small and is notably mainly monastic, not lay. By this time, Chinese pilgrims, such as Faxian (337–422 CE), Xuanzang (602–664), Yijing (635–713 CE) were traveling to India, and their writings do describe monasteries which they label 'Mahāyāna' as well as monasteries where both Mahāyāna monks and non-Mahāyāna monks lived together.

After the fifth century, Mahāyāna Buddhism and its institutions slowly grew in influence. Some of the most influential institutions became massive monastic university complexes such as Nalanda emperor, Kumaragupta I) and Vikramashila (established under Dharmapala c. 783 to 820) which were centers of various branches of scholarship, including Mahāyāna philosophy. The Nalanda complex eventually became the largest and most influential Buddhist center in India for centuries. Even so, as noted by Paul Williams, "it seems that fewer than 50 percent of the monks encountered by Xuanzang (Hsüan-tsang; c. 600–664) on his visit to India actually were Mahāyānists."

Expansion outside of India

Over time Indian Mahāyāna texts and philosophy reached Central Asia and China through trade routes like the Silk Road, later spreading throughout East Asia. Over time, Central Asian Buddhism became heavily influenced by Mahāyāna and it was a major source for Chinese Buddhism. Mahāyāna works have also been found in Gandhāra, indicating the importance of this region for the spread of Mahāyāna. Central Asian Mahāyāna scholars were very important in the Silk Road Transmission of Buddhism. They include translators like Lokakṣema (c. 167–186), Dharmarakṣa (c. 265–313), Kumārajīva (c. 401), and Dharmakṣema (385–433). The site of Dunhuang seems to have been a particularly important place for the study of Mahāyāna Buddhism.

By the fourth century, Chinese monks like Faxian (c. 337–422 CE) had also begun to travel to India (now dominated by the Guptas) to bring back Buddhist teachings, especially Mahāyāna works. These figures also wrote about their experiences in India and their work remains invaluable for understanding Indian Buddhism. In some cases Indian Mahāyāna traditions were directly transplanted, as with the case of the East Asian Madhymaka (by Kumārajīva) and East Asian Yogacara (especially by Xuanzang). Later, new developments in Chinese Mahāyāna led to new Chinese Buddhist traditions like Tiantai, Huayen, Pure Land and Chan Buddhism (Zen). These traditions would then spread to Korea, Vietnam and Japan.

Forms of Mahāyāna Buddhism which are mainly based on the doctrines of Indian Mahāyāna sutras are still popular in East Asian Buddhism, which is mostly dominated by various branches of Mahāyāna Buddhism. Paul Williams has noted that in this tradition in the Far East, primacy has always been given to the study of the Mahāyāna sūtras.Williams, Paul (1989). ''Mahayana Buddhism'': p. 103

Later developments

Beginning during the Gupta (c. 3rd century CE–575 CE) period a new movement began to develop which drew on previous Mahāyāna doctrine as well as new Pan-Indian tantric ideas. This came to be known by various names such as Vajrayāna (Tibetan: ''rdo rje theg pa''), Mantrayāna, and Esoteric Buddhism or "Secret Mantra" (''Guhyamantra''). This new movement continued into the Pala era (8th century–12th century CE), during which it grew to dominate Indian Buddhism. Possibly led by groups of wandering tantric yogis named mahasiddhas, this movement developed new tantric spiritual practices and also promoted new texts called the Buddhist Tantras. Philosophically, Vajrayāna Buddhist thought remained grounded in the Mahāyāna Buddhist ideas of Madhyamaka, Yogacara and Buddha-nature. Tantric Buddhism generally deals with new forms of meditation and ritual which often makes use of the visualization of Buddhist deities (including Buddhas, bodhisattvas, dakinis, and fierce deities) and the use of mantras. Most of these practices are esoteric and require ritual initiation or introduction by a tantric master (''vajracarya'') or guru.

The source and early origins of Vajrayāna remain a subject of debate among scholars. Some scholars like Alexis Sanderson argue that Vajrayāna derives its tantric content from Shaivism and that it developed as a result of royal courts sponsoring both Buddhism and Saivism. Sanderson argues that Vajrayāna works like the Samvara and Guhyasamaja texts show direct borrowing from Shaiva tantric literature. However, other scholars such as Ronald M. Davidson question the idea that Indian tantrism developed in Shaivism first and that it was then adopted into Buddhism. Davidson points to the difficulties of establishing a chronology for the Shaiva tantric literature and argues that both traditions developed side by side, drawing on each other as well as on local Indian tribal religion.

Whatever the case, this new tantric form of Mahāyāna Buddhism became extremely influential in India, especially in Kashmir and in the lands of the Pala Empire. It eventually also spread north into Central Asia, the Tibetan plateau and to East Asia. Vajrayāna remains the dominant form of Buddhism in Tibet, in surrounding regions like Bhutan and in Mongolia. Esoteric elements are also an important part of East Asian Buddhism where it is referred to by various terms. These include: '' Zhēnyán'' ( Chinese: 真言, literally "true word", referring to mantra), ''Mìjiao'' (Chinese: 密教; Esoteric Teaching), ''Mìzōng'' (密宗; "Esoteric Tradition") or ''Tángmì'' (唐密; "Tang (Dynasty) Esoterica") in Chinese and Shingon, Tomitsu, Mikkyo, and Taimitsu in Japanese.

Worldview

Few things can be said with certainty about Mahāyāna Buddhism in general other than that the Buddhism practiced in China, Indonesia, Vietnam, Korea, Tibet, Mongolia and Japan is Mahāyāna Buddhism. Mahāyāna can be described as a loosely bound collection of many teachings and practices (some of which are seemingly contradictory). Mahāyāna constitutes an inclusive and broad set of traditions characterized by plurality and the adoption of a vast number of new sutras, ideas and philosophical treatises in addition to the earlier Buddhist texts.

Broadly speaking, Mahāyāna Buddhists accept the classic Buddhist doctrines found in early Buddhism (i.e. the '' Nikāya'' and Āgamas), such as the Middle Way, Dependent origination, the Four Noble Truths,_the_Noble_Eightfold_Path,_the_Refuge_(Buddhism).html" ;"title="Noble_Eightfold_Path.html" ;"title="Four Noble Truths: BUDDHIST PHILOSOPHY Encycl ...