1 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

2 TENSIONS IN 2 nd 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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4 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

5 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

6 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

7 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)

8 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)

9 MAHĀYĀNA PHILOSOPHY I: MĀDHYAMIKA Associated with Nāgārjuna (c 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)

10 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. Nirm āna-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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