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Hinayana

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From Wikipedia, the free encyclopedia

Hnayna() is a Sanskrit and Pli term literally meaning: the "Inferior

Vehicle", "Deficient Vehicle", the "Abandoned Vehicle", or the "Defective

Vehicle". The term appeared around the 1st or 2nd century.

Hnayna is contrasted with Mahyna, which means the "Great Vehicle." There

are a variety of interpretations as to who or what the term "Hnayna" refers to.

The Chinese monk Yijing who visited India in the 7th century, distinguishes

Mahyna from Hnayna as follows:[1]

Both adopt one and the same Vinaya, and they have in common

the prohibitions of the five offenses, and also the practice of the

Four Noble Truths. Those who venerate the bodhisattvas and

read the Mahyna stras are called the Mahynists, while

those who do not perform these are called the Hnaynists.

Contents [hide]

1 Etymology

2 Origins

3 Mahyna members of the early Buddhis t schools

4 Hnayna as rvakayna

5 Hnayna and Theravda

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Practices

Three Jewels

Noble Eightfold Path

Morality Perfections

Meditation Mindfulness

Wisdom Compassion

Aids to Enlightenment

Monasticism Laity

Nirva

Four Stages Arahant

Buddha Bodhisattva

Traditions Canons

Theravda Pali

Mahyna Hinayana

ChineseVajrayna Tibetan

V T E

5.1 Views of Chinese pilgrims

5.2 Philosophical differences

5.3 Opinions of scholars

5.4 Opinions of Theravadin Buddhis ts

6 See also

7 Notes

8 Bibliography

9 External links

Etymology

The word Hnayna is formed of hna ()[2]: "poor", "inferior","abandoned",

"deficient", "defective;" andyna ()[3]: "vehicle", where "vehicle" means "a way

of going to enlightenment". The Pali Text Society's Pali-English Dictionary (1921

25) defines hna in even stronger terms, with a semantic field that includes "poor,

miserable; vile, base, abject, contemptible," and "despicable."

In the Chinese, Korean, Vietnamese and Japanese languages, the term was

translated by Kumrajva and others as "small vehicle" ( meaning "small",

meaning "vehicle"), although earlier and more accurate translations of the term

also exist. In Mongolian (Baga Holgon) term for Hinayana also means "small" or "lesser" vehicle,[4] while in

Tibetan there are at least two words to designate the term, theg chung (Tibetan:) meaning "smallvehicle"[5], and theg dman (Tibetan:) meaning "inferior vehicle" or "inferior spiritual approach". [6]

Origins

According to Jan Nattier, it is most likely that the term Hnayna post-dates the term Mahyna, and was

only added at a later date due to antagonism and conflict between bodhisattvas and rvakas. The

sequence of terms then began with Bodhisattvayna, which was given the epithet Mahyna ("Great

Vehicle"). It was only later, after attitudes toward the bodhisattvas and their teachings had become more

critical, that the term Hnayna was created as a back-formation, contrasting with the already-established

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term Mahyna.[7] The earliest Mahyna texts often use the term Mahyna as an epithet and synonym

for Bodhisattvayna, but the term Hnayna is comparatively rare in early texts, and is usually not found at

all in the earliest translations. Therefore, the often-perceived symmetry between Mahyna and Hnayna

can be deceptive, as the terms were not actually coined in relation to one another in the same era. [8]

According to Paul Williams, "the deep-rooted misconception concerning an unfailing, ubiquitous fierce

criticism of the Lesser Vehicle by the [Mahyna] is not supported by our texts." [9] Williams states that

while evidence of conflict is present in some cases, there is also substantial evidence demonstratingpeaceful coexistence between the two traditions.[10]

Mahyna members of the early Buddhist schools

Although the 18-20 early schools of Buddhism are sometimes loosely classified as Hnayna in modern

times, this is not necessarily accurate. There is no evidence that Mahyna ever referred to a separate

formal school of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for

bodhisattvas.[11] Paul Williams has also noted that the Mahyna never had nor ever attempted to have a

separate Vinaya or ordination lineage from the early Buddhist schools, and therefore each bhiku or

bhiku adhering to the Mahyna formally belonged to an early school. This continues today with the

Dharmaguptaka ordination lineage in East Asia, and the Mlasarvstivda ordination lineage in Tibetan

Buddhism. Therefore Mahyna was never a separate rival sect of the early schools. [12] From Chinese

monks visiting India, we now know that both Mahyna and non-Mahyna monks in India often lived in the

same monasteries side by side.[13]

The Chinese Buddhist monk and pilgrim Yijing wrote about relationship between the various "vehicles" and

the early Buddhist schools in India. He wrote, "There exist in the West numerous subdivisions of theschools which have different origins, but there are only four principal schools of continuous tradition." These

schools are namely the Mahsaghika Nikya, Sthavira Nikya, Mlasarvstivda Nikya, and Samitya

Nikya.[14] Explaining their doctrinal affiliations, he then writes, "Which of the four schools should be

grouped with the Mahyna or with the Hnayna is not determined." That is to say, there was no simple

correspondence between a Buddhist school and whether its members learn "Hnayna" or "Mahyna"

teachings.[15]
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To identify entire schools as "Hnayna" that contained not only rvakas and pratyekabuddhas, but also

Mahyna bodhisattvas as well, would be attacking the schools of their fellow Mahynists as well as their

own. Instead, what is demonstrated in the definition of Hnayna given by Yijing, is that the term referred to

individuals based on doctrinal differences with the Mahyna tradition. [1]

Hnayna as rvakayna

Scholar Isabelle Onians asserts that although "the Mahyna .. . very occasionally referred contemptuouslyto earlier Buddhism as the Hinayna, the Inferior Way," "the preponderance of this name in the secondary

literature is far out of proportion to occurrences in the Indian texts." She notes that the term rvakayna

was "the more politically correct and much more usual" term used by Mahynists.[16] Jonathan Silk has

argued that the term "Hinayana" was used to refer to whomever one wanted to criticize on any given

occasion, and did not refer to any definite grouping of Buddhists. [17]

Hnayna and Theravda

Views of Chinese pilgrims

In the 7th century, the Chinese Buddhist monk Xuanzang describes the concurrent existence of the

Mahavihara and the Abhayagiri Vihara in Sri Lanka. He refers to the monks of the Mahavihara as the

"Hnayna Sthaviras" (Theras), and the monks of the Abhayagiri Vihara as the "Mahyna Sthaviras". [18]

Philosophical differences

Mahayanists were primarily in philosophical dialectic with the Vaibhika-Sarvstivda, which had by far themost "comprehensive edifice of doctrinal systematics" of the nikaya schools.[19] With this in mind it is

sometimes argued that the Theravada would not have been considered a "Hinayana" school by Mahayanists

because unlike the now-extinct Sarvastivada school, the primary object of Mahayana criticism, the

Theravada school does not claim the existence of independent dharmas; in this it maintains the attitude of

early Buddhism.[20][21][22] Some contemporary Theravadin figures have thus indicated a sympathetic stance

toward the Mahayana philosophy found in the Heart Sutra and the Fundamental Stanzas on the Middle

Way.[23][24]
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The Mahayanists were bothered by the substantialist thought of the Sarvastivadins and Sautrantikas, and in

emphasizing the doctrine of emptiness, Kalupahana holds that they endeavored to preserve the early

teaching.[25] The Theravadins too refuted the Sarvastivadins and Sautrantikas (and other schools) on the

grounds that their theories were in conflict with the non-substantialism of the canon. The Theravada

arguments are preserved in the Kathavatthu.[26]

Opinions of scholars

Most western scholars regard the Theravada school to be one of the Hinayana schools referred to in

Mahayana literature, or regard Hinayana as a synonym for Theravada. [27][28][29][30][31] These scholars

understand the term to refer to schools of Buddhism that did not accept the teachings of the Mahayana

Sutras as authentic teachings of the Buddha.[28][30] At the same time, scholars have objected to the

pejorative connotation of the term Hinayana and some scholars do not use it for any school. [32]

Opinions of Theravadin Buddhists

Some Theravada Buddhists have opposed the identification of Theravada with Hinayana, as it is seen asmore of a derogatory term. As Walpola Rahula noted in his Gems of Buddhist Wisdom:

We must not confuse Hnayna with Theravda because the terms are not synonymous.

Theravda Buddhism went to Sri Lanka during the 3rd Century BC when there was no

Mahyna at all. Hnayna sects developed in India and had an existence independent from

the form of Buddhism existing in Sri Lanka. Today there is no Hnayna sect in existence

anywhere in the world. Therefore, in 1950 the World Fellowship of Buddhists inaugurated in

Colombo unanimously decided that the term Hnayana should be dropped when referring toBuddhism exist ing today in Sri Lanka, Thailand, Burma, Cambodia, Laos, etc. This is the brief

history of Theravda, Mahayna and Hnayna.

The Theravada school remained a presence on the Indian mainland long after its establishment in Sri Lanka,

however. In addition, since the time of Rahula's writing considerable evidence has emerged indicating that

Theravadins and Mahayanists interacted extensively in Sri Lanka throughout the first millennium CE, so any

suggestion that there was no contact between the two would be incorrect. [33]
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See also

Early Buddhist Schools

Buddhist schools

Nikaya Buddhism

Mahayana

YanaTheravada

Lotus Sutra

Notes

1. ^ ab Williams, Paul (2008) Mahyna Buddhism: The Doctrinal Foundations: p. 5

2. ^"Sanskrit Dictionary for Spoken Sanskrit" . Retrieved 2010-06-29.

3. ^"Sanskrit Dictionary for Spoken Sanskrit" . Retrieved 2009-04-15.

4. ^It is also certain that Buddhist groups and individuals in China (including Tibet), Korea, Vietnam, and

Japan have in the past, as in the very recent present, identified themselves as Mahayana Buddhists, even if

the polemical or value cla im embedded in that term was only dimly felt, if at all., Macmillan Encyclopedia of

Buddhism, 2004, page 492

5. ^"Rangjung Yeshe Wiki - Dharma Dictionary" .

6. ^"Rangjung Yeshe Wiki - Dharma Dictionary" .

7. ^ Nattier, Jan (2003),A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 174

8. ^ Nattier, Jan (2003),A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 172

9. ^ Williams, Jane, and Williams, Paul. Buddhism: Critical Concepts in Rel igious Studies, Volume 3. 2004. p.43

10. ^ Williams, Jane, and Williams, Paul. Buddhism: Critical Concepts in Rel igious Studies, Volume 3. 2004. p.

43

11. ^ Nattier, Jan (2003),A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 193-194

12. ^ Williams, Paul (2008) Mahayana Buddhism: The Doctrinal Foundations: p. 4-5

13. ^ Williams, Paul (2000) Buddhist Thought: A Complete Introduction to the Indian Tradition: p. 97

14. ^ Walser, Joseph (2005) Nagarjuna in Context: Mahayana Buddhism and Early Indian Cul ture: pp. 41
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15. ^ Walser, Joseph (2005) Nagarjuna in Context: Mahayana Buddhism and Early Indian Cul ture: pp. 41-42

16. ^ Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford,

Trinity Term 2001 pg 72

17. ^ Jonathan A Silk. What, if anything, is Mahayana Buddhism? Numen 49:4 (2002):335-405. Article reprinted

in Williams, Buddhism, Vol III, Routledge, 2005

18. ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 53

19. ^ ""one does not find anywhere else a body of doctrine as organized or as complete as theirs" . . ."Indeed,

no other competing schools have ever come close to building up such a comprehensive edifice of doctrinalsystematics as the Vaibhika." The Sautrantika theory of seeds (bija ) revisited: With special reference to

the ideological continuity between Vasubandhu's theory of seeds and its Srilata/Darstantika precedents by

Park, Changhwan, PhD, University of California, Berkeley, 2007 pg 2

20. ^ Frank J. Hoffman and Deegalle Mahinda, Pli Buddhism. Routledge Press 1996, page 192.

21. ^ Richard King, Indian Philosophy: An Introduction to Hindu and Buddhist Thought. Edinburgh University

Press , 1999, page 86.

22. ^ Nyanaponika, Nyaponika Thera, Nyanaponika, Bhikkhu Bodhi ,Abhidhamma Studies: Buddhist

Explorations of Consciousness and Time. Wisdom Publications, 1998, page 42.

23. ^ Donald S. Lopez and Dge-dun-chos-phel, The Madman's Middle Way: Reflections on Reality of theTibetan Monk Gendun Chopel. University of Chicago Press 2006, page 24.

24. ^Gil Fronsdal, in Tricycle, posted online on November 8, 2007

25. ^ David Kalupahana, Mulamadhyamakakarika of Nagarjuna. Motilal Banarsidass , 2006, page 6.

26. ^ David Kalupahana, Mulamadhyamakakarika of Nagarjuna. Motilal Banarsidass , 2006, page 24.

27. ^[1]

28. ^ ab Gombrich, Richard Francis. 1988. Theravda Buddhis m. P. 83

29. ^ Collins , Steven. 1990. Selfless Persons : Imagery and Thought in Theravda Buddhis m. P.21

30. ^a

b

Gellner, David N. 2005. Rebuilding Buddhism. P. 1431. ^ Swearer, Donald. 2006. Theravada Buddhist Societies. In: Mark Juergensmeyer (ed.) The Oxford

Handbook of Global Religions. P. 83

32. ^ MacMillan Reference Library of Buddhism , 2004, page 328

33. ^Buddha in the Crown Avalokitevara in the Buddhist Traditions of Sri Lanka by John Cli fford Holt. Oxford

Universi ty Press: 1991. ISBN 0-19-506418-6 pgs 62-67

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Romila Thapar, Early India from the Origins to AD 1300 Penguin, 2001

Tsongkhapa, The great treatise on the stages of the path to enlightenment, Snowlion, 2000

Paul Williams, Mahayana Buddhism, Routledge, 1989

Andrew Skilton, Concise history of Buddhism. Windhorse, 1999

Donald Lopez, "The H Word", Tricycle: The Buddhist Review, Fall 1995, pp8485

R. S. Cohen, "Discontented Categories: Hinayana and Mahayana in Indian History", Journal of the

American Academy of Religion, 63(1):1-25, 1995Ryukan Kimura,A Historical Study of the Terms Hinayana and Mahayana and the Origin of Mahayana

Buddhism, Indological Book Corp., 1978

A Note on the Use of the Word Hinayana_Sharma_EBS_1976

The Meaning of Hinayana in Northern Chan_Zeuschner_EBS_1978

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