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The Schism of Buddhism and the Rise of Mahāyāna Buddhism in India

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The Schism of Buddhism and the Rise of Mahāyāna Buddhism in India Imperial Journal of Interdisciplinary Research (IJIR) Vol-3, Issue-7, 2017 ISSN: 2454-1362, http://www.onlinejournal.in The Schism of Buddhism and the Rise of Mahāyāna Buddhism in India Duong Thi Thuy Duong Ph.D. Research Scholar in Department of Buddhist Studies University of Delhi, North Campus, Delhi 110007 1. Schism of Indian Buddhism of the second Buddhist Council at Veslī about one At the time of the Buddha, the members of the hundred years after the nirvṇa of the Buddha. The Saṃgha sometimes did not live in harmony. Once a schism happened due to the disagreement on the conflict between the monks arose in Kosambī.1 rules of Vinaya (disciplines) between the younger Though the Buddha himself tried to resolve it, it and native monks of Veslī, and the elder and alien could not be resolved, so the Buddha left and went to monks. The former wanted to change some rules (ten 6 the forest for his rainy retreat. Devadatta, the rules) of monastic life to adapt to the changing Buddha’s cousin, did not obey his instruction for social realities of Veslī, but the latter objected to living in harmony, but tried to struggle with him and these ideas and strictly upheld the Vinaya that came even wanted to murder him.2 These events can also down from the time of the Buddha. Though the ten be considered as the kind of schism of the Buddhist rules did not amount to a radical revision of Vinaya, Saṃgha. Witnessing it, the Buddha felt that the they caused the schism of the Saṃgha. Those who Saṃgha would be split after his demise. So in the supported the new ideas of Vinaya were called the Mahparinibbnasutta3 the Buddha advised the Mahsaṃgha (Mahsaṅghika), the opposite side was bhikṣus and bhikṣuṇīs that as long as the members of called the Sthaviravda (or Theravda). The schism the monastic Order followed the following four rules, gradually led to the rise of diverse sects and it will never be split: 1. Avoid to idle talk and gossips movements. that do not lead to the goal of homeless life; 2. Besides the controversy about the Vinaya, the Maintain meetings of the members of the Saṃgha in doctrinal differences also caused the division among peaceful way as frequently as possible; 3. Perform the members of the Saṃgha. Thirty five years after ceremonial acts, particularly the Uposattha ceremony the second Council at Veslī, Mahdeva propounded 7 in harmony; and 4. Obey and respect the elders the five points concerning Arahant, which were (senior members of the Saṃgha), especially the vehemently discarded by the Sthaviravdins (elders leaders of the Order. of Sthaviravda Sect). So, the council was held at Nevertheless, after the demise of the Buddha, the Pṭaliputra under the patronage of the ruling King Saṃgha seemed to have no guidance in the questions Nanda who was his friend. In it, the members of of homeless life. So the first Council was held to Mahsaṃgha supported the viewpoints of confirm the teachings of the Buddha in order to Mahdeva. The senior bhikṣus who opposed the five demonstrate that though the Buddha passed away, his dogmas were expelled from the Buddhist community 8 teachings were recognized by the assembly of the of Pṭaliputra. Saṃgha.4 However, not all members of the Saṃgha The schism of the Saṃgha began with the accepted the results of the Council: venerable Puṇṇa difference of viewpoints concerning the and Gavmpati declared that they would only follow interpretation and practice of moral rules (Vinaya) at the teachings, which they heard from very lips of the Veslī and developed into doctrinal schism between Buddha.5 This was the first sign of the schism of the the Mahsaṃgha or majority and Theravda or Buddhist monastic community. minority on the question of five dogmas propounded 9 During more than 100 years of development and by Mahdeva at Pṭaliputra. From that time spreading of Buddhism, the monastic Order practiced onwards, the division of monastic community the teachings of the Buddha as well as the rules gradually widened. More than eighteen sects (Vinaya) in order to attain the goal of Buddhism. appeared; out of which eleven sprang from the However, the doctrines of the Buddha were Theravda tradition, and seven from the explained in different ways and the rules were Mahsaṃgha that adopted new ideas in order to applied in accordance with local customs. This was a adjust to the geographical, social and cultural natural development. On this account the Buddhist changes. The latter sects became the fore-runners of sects in India appeared and increased in number. The the Mahyna tradition. Nalinaksha Dutt pointed out schism of monastic Saṃgha began clearly at the time Imperial Journal of Interdisciplinary Research (IJIR) Page 780 Imperial Journal of Interdisciplinary Research (IJIR) Vol-3, Issue-7, 2017 ISSN: 2454-1362, http://www.onlinejournal.in that the factors below were the probable reasons for had excellent eyes (dibba cakkhuknam), 6. Puṇṇa, the breakup of the Saṃgha:10 the greatest preacher of the Dhamma 1. Absence of the leader of the Saṃgha (dhammakathiknam), 7. nanda was well versed in community. the Suttas (bahussutnam), 8. Upli clearly 2. Particularization in each of the different understood the Vinaya (vinayadharnam), 9. Revata doctrines of the Buddha’s teachings. Khadiravaniya, the greatest recluse in the forest 3. Grouping around the famous teachers. (raññiknm), 10. Rhula, the greatest student 4. Large permission in Vinaya. (sikkhkmnam), etc.16 Each student would Besides, during his life-time, the Buddha used naturally imbibe the qualities of his teacher. Thus, different ways, methods, ideas and instruction the bhikṣus under the guidance of Sriputta were the techniques depending on the ability and composition foremost in wisdom, etc. More than a thousand years of the audience in order to make them understand his after the nirvṇa of the Buddha, Hsuan Tsang, the teachings. His method characterized by versatility, Chinese Buddhist monk and pilgrim, traveled to flexibility and affluence led to the difference of India and mentioned that the monks specializing in interpretation of his teachings later. Abhidharma worshipped Sriputta, Samdhi’s/iddhi 1. The Buddha himself recognized that he was not power (miraculous power) disciples the ‘teacher’s fist’ regarding the doctrines. He Mahmoggallna, Sūtra learners Pūṇṇa, rmaṇera stressed that he only taught the Dharma that was for (novice) students Rhula, bhikṣuṇīs nanda, the the happiness of all. He also did not take charge of Mahynists Mañjurī and other Boddhisattvas.17 the Saṃgha of monks and nuns.11 He encouraged his 4. The Saṃgha disciplines were not rigid disciples to take refuge in themselves, not in others. precepts, but optional moral principles that were Let Dharma be the only island for refuge.12 In applied flexibly and changed depending on different addition, the Buddha said that the bhikṣus, bhikṣuṇīs, social conditions. Some monastic disciplines were laymen and laywomen who respected the Dharma, accepted on the periphery, but were strictly respected him.13 The Buddha also told his disciples prohibited to the bhikṣus who dwelled in the center. that after his demise, the Dharma, the doctrines and For instance, the Buddha made some exceptions for disciplines that he had taught would become their those who resided in Avantī where Mahkaccyana teacher.14 was preaching and guiding the Saṃgha.18 In the 2. During the lifetime of the Buddha, when there Mahparinibbnasutta, the Buddha told nanda that was no written language for recording his teachings, he was free to abolish some minor rules of the the only way for storing and transferring them down monastic Order after his passing away.19 Thus, to the next generations was recitation and following the rules had the purpose of creating the memorization. It was impossible for a single monk or power of self-control in the mind of each member of nun to memorize all the discourses of the Buddha, so the Saṃgha. among the Buddha’s disciples each memorized a As seen from the above instances, the disciplinary particular set of discourses. At the first Buddhist rules in the Buddha’s view were optional. He never Council, Venerable nanda who for a long time was obligated his disciples to strictly observe them, but the Buddha’s personal attendant recited the doctrines after his nirvṇa his disciples made it the most (Suttas/Sūtras), while the venerable Upali was important matter in the Saṃgha. The introduction of requested to recite the disciplines (Vinaya).15 They the ten rules of Vinaya by the bhikṣus of Veslī did were preserved and handed down from generations not harm the Saṃgha, but the senior monks (elders) to generations. Moreover there was a chance that made it very important because they were persistent someone who was interested in the doctrines would in it. This might have caused the schism of the not be able to memorize the disciplines and vice Saṃgha during the spreading and development of versa, which fact gradually became a reason for the monastic Buddhism. development of sects within Buddhism. According to Dīpavaṃsa, there were eighteen 3. The Buddha sometimes gave prominence to sects of which seven were the offshoots of the some of his disciples by complimenting them for Mahsaṃgha and eleven of the Sthaviravda.20 They their particular abilities in certain sets of the are shown in the Chart I. Dharma. He also encouraged the newcomers to the Another source mentions a different number and Saṃgha to follow prominent monks in practicing the names of sects and sub-sects:21 The Mahsaṅghikas doctrines and disciplines. The Anguttara Nikya split into seven sects including the original one: 1. contains a list of the most prominent of the Buddha’s Mahsaṅghika, Gokulika (Kukkulika), Paññattivda disciples: 1.
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