Theravada and Mahayana Buddhism

Ven. Un sovanny
Registration No: 5061405028
Lecturer: Mr Urich Wilhim Lippelt
Subject: Buddhist Philosophy
First Semester, 2007
Buddhist Philosophy (First Year)
Exam (September 2007


1.) What are the main three concepts of Mahayana Buddhism which are different from the Teaching of Theravada Buddhism?
Answer: according to the Mahayana scriptures or texts, we found, there are three main concepts, they are as follows:
1. Bodhisattva
2. Buddha-nature and
3. Transfer of merits
Bodhisattva
Bodhisattva is a Sanskrit word (Pali bodhisatta) literally meaning "enlightenment being". In the sutta the term Bodhisattva is used in both Theravada and Mahayana. The bodhisattva according to Mahayana is also refuted the liberation of Nibbana. The Bodhisattva knows alternative to the Arahantship. In Mahayana Buddhism, a bodhisattva , every one who take the Bodhisattva vows and lives by them can become a Bodhisattva or is a being who seeks Buddha-hood though the systematic practice of the perfect virtues (paramita) but renounces complete entry into nirvana until all other beings are saved. Bodhisattva: A being in the final stages of attaining Buddhahood, who has vowed to help all sentient beings achieve Nirvana, or enlightenment, before he himself achieves it.In this the bodhisattva is motivated by compassion (karuna), supported by wisdom (prajna). A bodhisattva is willing to take on the suffering of all other beings, and to transfer karmic merit to others. The bodhisattva undertakes voluntary rebirth through compassion for those still suffering in the world of samsara. The ten perfections (paramita) which are to be cultivated by those pursuing the bodhisattva, those who aspire to become bodhisattvas seek to generate bodhicitta. This is a Sanskrit word which literally means "awakened mind" but it is also sometimes rendered as "wisdom heart" in order to convey the equally important and complementary virtues of wisdom and compassion. The way of a bodhisattva begins with arousing the thought of enlightenment (bodhicitta) and taking the bodhisattva vow (pranidhana).
The most important of these transcendent bodhisattvas are Avalokitesvara, Manjusri, Ksitigarbha, Mahasthamaprapta and Samantabhadra.



Buddha-nature
Buddha-nature: The nature innate in every sentient being, the potential for attaining Buddha-hood. Mahayana Buddhism teaches that all human beings have an inborn quality for enlightenment, the so called the Buddha-nature or potential is very important for every thing, everyone has potential lead to the development of liberation. Mahayana also employs a wide range of human activities as a resource for mental training to develop concentration (Samadhi) and awareness (Sati) for the mind to achieve liberation from suffering. After the rise of Mahāyāna Buddhism, some thinkers began to question the validity of the distinction between practice and enlightenment (bodhi), or between potentiality and attainment, and so Buddha-nature gradually came to be seen not as a potential, but as the inherent Buddhahood of every sentient being. In this setting, the task then was not to achieve Buddhahood, but to uncover it.
The Buddha-nature is taught by the Buddha to be incorruptible, uncreated, and indestructible. It is eternal bodhi ("Awake-ness") indwelling Samsara, and thus opens up the immanent possibility of Liberation from all suffering and impermanence
Buddha-nature is not at all accepted by Theravada Buddhism and was not universally accepted in Indian Mahayana, but did become a cornerstone of East Asian Buddhist stereological thought and practice. The "Buddha Nature" remains a widespread and significant doctrine in much of Mahayana Buddhism today.
Transfer of merit
In Mahayana Buddhism there are benefits to be derived from the non-attached practices of wisdom and compassion; these benefits, or merit may be accumulated and subsequently transferred to any or all sentient beings for their benefit. The act is virtuous in the Buddh-dhamma, the transference of merit can be done by charity by value or by mental training. In Mahayana, a Bodhisattva takes the vow transfer his or her merits in order to redeem others beings from the Dukkha. But according to Theravada tradition the transfer of merit is not possible in Theravada. The Mahayanists have to vow for transferring of merit. The doctrine of merit-transference is really one of the significant features of Mahayana Buddhism and its development marks the start of a new era in the history of Buddhist philosophy. Before this, the accumulation of merit or the practice of good deeds was something which exclusively concerned the individual himself; the doer was responsible for all that he did, good or bad; as long as he was satisfied with the karma of his work, to enjoy happiness or to suffer disaster was his own business and nothing further was to be said or done about it. But now we have come to deal with a different state of affairs.
2.) What is merit (Puñña) according to Theravada Buddhism? Explain by what methods merit can be achieved according to Theravada Buddhism?

Answer:
According to Theravada Buddhism, Merit (Sanskrit puṇya, Pāli puñña) is a concept in Buddhism, Puñña means that purifies the mind which in fact means good deed. And particularly in Theravada Buddhism, to make merit is to cleanse greed, hatred and delusion from one's mind or reducing greed (lobha) hatred (dosa) and delusion (moha). And it can be meant that reducing defilements. And to overcome sufferings or Dukkha.
Merit can be achieved by the three methods according to Theravada Buddhism,
The Buddha taught His followers to make merit by means of charity (Dana), morality (Sila) and mental training (Bhavana). Merit can be gained in a number of ways. It is merit that accumulates as a result of good deeds, acts or thoughts and that carries over to later in life or to a person's next birth. Such merit contributes to a person's growth towards liberation. For example, Buddhist monks earn merit through mindfulness, meditation, chanting and other rituals. Lay people gain merits by being generous to the poor, being generous to the friends and family, being truthful, and being good to others.
Here are the three methods which should be practiced in order to achieve merit. They are:
Three bases of merit
The Pali canon identifies three bases of merit (Pali: puññakiriyavatthu). In the Puññakiriyavatthusuttaṃ ("Meritorious actions discourse," the Buddha identifies the following three bases:
1. Giving (dānamayaṃ puññakiriyavatthu) that means to reduce lobha, or giving something without expecting any in return.
2. Virtue or morality (sīlamayaṃ puññakiriyavatthu) that means purify our mind of defilement which we activity.and other ways by observance of the five precepts.
3. Mental training (bhāvanāmayaṃ puññakiriyavatthu) also means to give up our selfishness. Therefore, by practicing these three methods one can gain merit. These methods are very important in Theravada Buddhism.

In the "Sangiti Sutta" ("Chanting together discourse," DN 33), verse 38, Ven. Sariputta identifies the same triad: dāna, sīla, bhāvanā.
3.) What is Bodhisattva
• According to Theravada
• According to Mahayana

Answer:
According to Theravada Buddhism:

Bodhisattva is a Sanskrit word (Pali bodhisatta) literally meaning "enlightenment being". The career of a Bodhisattva is not an alternative to the career of an Arahant. The term Bodhisattva is used in both Theravada and Mahayana. The Bodhisattva is also not considered higher that an Arahant. , if we look at the Sutta the term Bodhisattva is given only by the Buddha when he talks of himself in the early birth existence and nothing else. And the condition is that, A Bodhisattva has to declare his intention order to become Buddha. And he has to declare his intention in front of the Buddha.
The career of the bodhisattva is described in Buddhavamsa. The Buddha himself uses this term when speaking of his life prior to enlightenment. Bodhisattahood is neither mentioned nor recommended as an ideal higher than or alternative to Arahantship; nor is there any record in the pali scriptures of a disciple declaring it as his aspiration.
In Theravada Buddhism, the bodhisattva is seen as seeking enlightenment so that, once awakened, he or she may efficiently aid other beings with the expertise of supreme wisdom. Gautama Buddha's previous life experience as a bodhisattva before Buddhahood is recorded in the texts of the Jataka story. Lay Buddhists of Theravada seek inspiration in Gautama's skill as a good layman in these texts, which account not only his historical life, but many previous lives. The only currently active bodhisattva described in the Pali Canon is the future Buddha Maitreya (Pali: Metteyya).

According to Mahayana Buddhism

In Mahayana Buddhism, a bodhisattva, everyone can become a Bodhisattva by vow way or the Bodhisattva’s vows one of each is to transfer the merit in order to attain Nibbana. Actually there are many bodhisattvas’ vows and lives by them can become a Bodhisattva. A bodhisattva according to Mahayana also refuses to be a Buddha to inter Nibbana. In Mahayana some bodhisattva became Buddha Amitabha. He had brought one of the vows so that he can become the Buddha. And inter Nibbana. A bodhisattva can not become a Buddha because he does not save the human beings and that is his vow that he has taken. So but, on the other hand there are some schools talked Buddha has been Bodhisattva. Bodhisattva has the compassionate determination to aid all beings on their quest for the highest state of development, full enlightenment of a Buddha. According to the Mahayana tradition of Buddhism, on his/her way to becoming a Buddha

4.) Explain how Mahayana Buddhism came to develop in India.
• Cause inherent in the Teaching of the Buddha
• External influences

Answer: The Mahayana Buddhism came to develop in India due to two reasons. They are: internal and external reasons for the development of Mahayana.
• Cause inherent in the Teaching of the Buddha.
Though Mahayana Buddhism was originally said to be a marginal institution in India, it later has been seen widely spread, practiced and adapted with peoples’ whole hearts across Central and East Asian countries like China, Korea, Bhutan, Japan, and Tibet and in a country in South East Asia, Vietnam. In addition, in recent years, Mahayana tradition had been played a very important role in propagation of Buddhism not only in its soil but also in the west. And the main thing is to believe something with reasonable understanding. This was one of the main points of the development of Mahayana Buddhism India. Don’t believe but use your own reasonable understanding.

Anyway, Mahayana Buddhism started to have appearance and development in the late one hundred years after the Buddha’s passing way. Tracing back to the life time of Buddha, which basically gives researchers a lot of information of some rapid development of Mahayana Buddhism which came along with some new philosophical standpoints, the Buddha after his enlightenment had rendered his selfless service to spread his teachings for the benefit and welfares of human beings for forty-five year throughout India where he met different people with different temperaments and level of understanding and from different background, cultures that he accordingly and appropriately taught those people his teachings in different ways. And the development of Mahayana was also depended on the Mahasangika.
Actually, there are many other reasons that gave rise to the development of Mahayana Buddhism; the historical Buddha denied appointing any successors and said that after his demise, the Vinaya and the Dhamma would become their guide or teacher. One more thing is that the first advice of the Buddha to his disciples was to go forth, out of compassion, preaching the Dhamma for the benefit and welfare of deities and man.

• External influences

Brahmin wants to keep their exalted solution and the Bhikkhus wanted to get Dana or offerings of the lay people. Without the supporting of the lay people there will no conduct. This is very important, and there are also the spreading the Buddha-dhamma for the benefits of the suffering people out of compassion. And this came in to conflict with the Brahmins and the Brahmins took some parts of the Buddha-dhamma into their own teachings. The development of Mahayana started from the 1st council.
The development of Mahayana in India was a reaction of Buddhism to the development of Brahmanism. Brahmanism confronted with the new and revolutionary idea of Buddhism absorbed some of these ideas.
The Mahayana appears to have developed between the 1st Century BC to the 1st
Century CE. About the 2nd Century CE Mahayana became clearly defined. Around the first century CE, teachings of a different style appeared. The terms Mahayana and Hinayana appeared in the Saddharma Pundarika Sutra or the Sutra of the Lotus of the Good Law. Of great influence to the development of the Mahayana was Master Nagarjuna (2nd Century CE) who is known for his profound teachings on the philosophy of emptiness. About the 4th Century CE, the Masters Asanga and Vasubandhu wrote enormous amount of works on Mahayana. The Mahayana teachings were mainly written down in Sanskrit, and are now called the Mahayana Sutras.
Buddhism reacting to this development of Brahmanism, which led to new interpretation of the Buddha-Dhamma which we can see in the Mahayana Schools. There are some competitions between Brahmanism too.

5.) What are the fundamental differences between Buddhism and other well-known religions?

Answer:
The fundamental differences between Buddhism and other well-known religions are: the most important is the Creator Gods. Buddhism does not recognize the creator gods and the soul that is the other one; all other religions believe that each human has soul. According to some religions each individual has some separate soul which is created by God. They believe that, people’s souls transmigrate into another body after they die. And the Buddha said anatta that meant no antmant, no soul, independent entity. The most important belief of Hinduism is that, Man is made up of a body and soul. The Creator of Jainism Mahavira believed that all living things had souls. The most important between Buddhism and other well-religions is that, No creator God and Souls. There is no creator gods and soul in Buddhism
These are the fundamental differences between Buddhism and other well-known religions.