Buddhism

Buddhism is a religion and philosophy based on the teachings of the Buddha, Siddhārtha Gautama, who lived between approximately 566 and 486 BCE in India. Buddhism gradually spread from India throughout Asia to Central Asia, Sri Lanka, Tibet, Southeast Asia, as well as to East Asian countries such as China, Korea, and Japan.

Buddhism after the Buddha

Buddhism spread slowly in India until the powerful Mauryan emperor Ashoka converted to it and actively supported it. His promotion led to construction of Buddhist religious sites and missionary efforts that spread the faith into the countries listed at the beginning of the article.

Related Topics:
Mauryan - Ashoka

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After about 500 CE, Buddhism showed signs of waning in India, becoming nearly extinct after about 1200 CE. This was in part due to Hinduism's revival movements such as Advaita and the rise of the bhakti movement. By the time Muslims entered the Subcontinent in large numbers, Buddhism had been pushed to the Indian "frontiers": Largely relegated to what is now Pakistan and Bangladesh. Over time, the local Buddhist populations gradually assimilated into Islam, hence the concentration of South Asian Islam in the far west and east of the Subcontinent.

Related Topics:
500 CE - Nearly extinct - 1200 CE - Hinduism - Advaita - Bhakti movement

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Elements of Buddhism have remained within India to the current day: the Bauls of Bengal have a syncretic set of practices with strong emphasis on many Buddhist concepts. Other areas of India have never parted from Buddhism, including Ladakh and other areas bordering the Tibetan, Nepali and Bhutanese borders.

Related Topics:
Bengal - Ladakh

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Buddhism also remained in the rest of the world although in Central Asia and later Indonesia it was mostly replaced by Islam. In China and Japan, it adopted aspects of the native beliefs of Confucianism, Taoism and Shinto respectively. In Tibet, the Tantric Vajrayana lineage was preserved after it disappeared in India.

Related Topics:
Confucianism - Taoism - Shinto - Tantric

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History of the schools

Three months after the passing of Gautama Buddha, The First Council was held at Rajagaha by his immediate disciples who had attained Arahantship (Enlightenment). Maha Kassapa, the most respected and elderly monk, presided at the Council. The Dhamma and the Vinaya were recited at the First Council. All Arahants unanimously agree that no disciplinary rule laid down by the Buddha should be changed, and no new ones should be introduced. At this point, no conflict about what the Buddha taught is known to have occurred, so the teachings were divided into various parts and each was assigned to an elder and his pupils to commit to memory. These groups of people often cross-checked with each other to ensure that no omissions or additions were made.

Related Topics:
Arahantship - Maha Kassapa

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At the Second Council, one hundred years later, it was not the dharma that was called into question but the monks' code of rules or vinaya. This resulted in the formation of the Sthaviravādin and Mahāsānghika schools. Opinions differ on the cause of the split: the Sthaviravādins described their opponents as lax monks who had ceased to follow all the vinaya rules, while the Mahāsānghikas argued that the Buddha had never intended a rigid adherence to all the minor rules. Apart from Pāli sources, an important independent account of this split is found in the Shāriputra-pariprcchā (The Enquiry of Shāriputra), an eclectic text of Indic origin, which differs radically from the received Theravādin version. According to this version, the Mahāsānghikas were not the defeated party, but the conservative party that preserved the original vinaya unchanged against the reformist attempts of the Sthāviras to establish a reorganized and stricter version.

Related Topics:
Vinaya - Sthaviravādin - Mahāsānghika

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However, after this initial division, more were to follow. Schism in early Buddhism was typically not on points of doctrine (orthodoxy), but in the area of practice (orthopraxy). So if two schools shared a vinaya, but were in dispute over doctrinal matters, it was likely that they would continue to practice together. However, if one group disputed the vinaya of another, this would often prevent common practice.

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In the 3rd century BCE, Theravadin sources state that a Third Council was convened under the patronage of Emperor Ashoka, but since no mention of this council is found in other sources and because of various implausible features in this account, most scholars treat the historicity of this Third Council with skepticism although it is generally accepted that one or several disputes did occur during Asoka's reign, involving both doctrinal and vinaya matters, although these are likely to have been too informal to be called a Council.

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However, according to the Theravadin account, this Council was convened primarily for the purpose of establishing an official orthodoxy. At the council, small groups raised questions about the specifics of the vinaya and the interpretation of doctrine. The chairman of the council, Moggaliputta Tissa, compiled a book called the Kathavatthu, which was meant to refute these arguments. The council sided with Moggaliputta and his version of Buddhism as orthodox; it was then adopted by Emperor Ashoka as his empire's official religion. This school of thought was termed Vibhajjavada (Pali), literally "Teaching of Analysis". The version of the scriptures that had been established at the Third Council, including the vinaya, sutta and the abhidhamma commentaries (collectively known as Tripitaka), was taken to Sri Lanka by Emperor Ashoka's son, the Venerable Mahinda. There it was eventually committed to writing in the Pali language. The Pali Canon remains the only complete set of Nikaya scriptures to survive, although fragments of other versions exist.

Related Topics:
Kathavatthu - Ashoka - Vibhajjavada - Pali - Abhidhamma - Sri Lanka - Mahinda - Writing - Pali Canon - Nikaya

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Whatever might be the truth behind the Theravādin account, it was around the time of Asoka that further divisions began to occur within the Buddhist movement and a number of additional schools emerged, including the Sarvāstivāda and the Sammitīya. All of these early schools of Nikayan Buddhism eventually came to be known collectively as the Eighteen Schools in later sources. Unfortunately, with the exception of the Theravāda, none of early these schools survived beyond the late medieval period by which time several were already long extinct, although a considerable amount of the canonical literature of some of these schools has survived, mainly in Chinese translation. Moreover, the origins of specifically Mahāyāna doctrines may be discerned in the teachings of some of these early schools, in particular in the Mahāsānghika and the Sarvāstivāda.

Related Topics:
Sarvāstivāda - Sammitīya - Eighteen Schools - Mahāyāna - Mahāsānghika

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Between the 1st century BCE and the 1st century CE, the terms Mahayana and Hinayana were first used in writing, in, for example, the Lotus Sutra.

Related Topics:
1st century BCE - 1st century CE - Mahayana - Hinayana - Lotus Sutra

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A Fourth Council is said to have been convened by the Kushan emperor Kanishka, around 100 CE at Jalandhar or in Kashmir, although it seems to have been primarily a Sarvāstivāda affair. For this reason, Theravāda Buddhism does not recognize the authenticity of this council, and sometimes they call it the “council of heretical monks”.

Related Topics:
Kushan - Kanishka - 100 CE - Sarvāstivāda

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It is said that Kanishka gathered 500 monks, headed by Vasumitra, primarily, it seems, to compile extensive commentaries on the Abhidharma, although it is possible that some editorial work was carried out upon the canon itself. The main fruit of this Council was the vast commentary known as the Mahā-Vibhāshā ("Great Exegesis"), an extensive compendium and reference work on a portion the Sarvāstivādin Abhidharma. Scholars beleieve that it was also around this time that a significant change was made in the language of the Sarvāstivādin canon, by converting an earlier Prakrit version into Sanskrit. Although this change was probably effected without significant loss of integrity to the canon, this event was of particular significance since Sanskrit was the learned language of scholars in India, regardless of their specific religious or philosophical allegiance, thus enabling a far wider audience to gain access to Buddhist ideas and practices. For this reason, all major Buddhist scholars in India thereafter wrote their commentaries and treatises in Sanskrit.

Related Topics:
Kanishka - Mahā-Vibhāshā - Prakrit - Sanskrit

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During and after the 2nd century explicitly Mahayana philosophies were defined in the works of Nagarjuna, Asanga, Shantideva, Ashvagosha, and Vasubandhu.

Related Topics:
2nd century - Mahayana - Nagarjuna - Asanga - Shantideva - Ashvagosha - Vasubandhu

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Around the 1st century, Buddhism spread from India through successive waves of merchants and pilgrims. It reached as far as Turkmenistan and Arabia to the west, and eastward to southeast Asia, where the first records of Buddhism date from around 400. Mahayana Buddhism established a major regional center in what is today Afghanistan, and from there it spread to China, Korea, Mongolia,Japan, and Vietnam. In 475, the Indian monk Bodhidharma travelled to China and established the Chan (Chinese; Japanese: Zen), school. During the first millennium, monks from China such as Faxian, Yijing and Xuanzang made pilgrimages to India and wrote accounts of their travels when they returned home. These Chinese travel records constitute extremely valuable sources for information concerning the state of Buddhism in India during the early medieval period.

Related Topics:
1st century - 400 - Afghanistan - China - Japan - Vietnam - 475 - Bodhidharma - Chan - Chinese - Japanese - Zen - First millennium - Faxian - Yijing - Xuanzang

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At one time, different Turkic and Tocharian groups along the northern fringe of East Turkestan (modern Xinjiang in western China) adhered to Nikaya Buddhism. However, Buddhism there was supplanted by the introduction of Islam around 1000.

Related Topics:
Turkic - Tocharian - East Turkestan - Xinjiang - Nikaya Buddhism - Islam - 1000

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Vajrayana also evolved at this stage carried from India to Tibet from around 800 by teachers such as Padmasambhava and Atisha. There it initially coexisted with native belief systems such as Bön, but later came to largely supplant or absorb them. An early form of esoteric Vajrayana known as Shingon was also transmitted by the priest Kūkai to Japan, where it continues to be practiced.

Related Topics:
Vajrayana - India - Tibet - 800 - Padmasambhava - Atisha - Bön - Shingon - Kūkai - Japan

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There is still an active debate as to whether or not Tantrism was initially developed within Buddhism or Hinduism. Buddhist literature tends to predate the later puranic Tantras, and there is some evidence to suggest that the basic structure of tantra depends upon the Mahayana Buddhist philosophical schools. However, it is thought by others that meditative Shiva sects seem to have existed from pre-Vedic times; also, from scriptural citations and study of the Vedas, some say Tantra saw its philosophical basis in the mystical rites and mantras of the Atharva Veda (and later the Upanishads and Mahayana school of Buddhism).

Related Topics:
Tantrism - Meditative - Shiva - Vedic - Vedas - Atharva Veda - Upanishad - Mahayana

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See also: History of Buddhism and Timeline of Buddhism

Related Topics:
History of Buddhism - Timeline of Buddhism

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