Hinayana
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"Hīnayāna" is a Sanskrit term that was at one time applied collectively to the Śrāvakayāna and Pratyekabuddhayāna paths of Buddhism.
This term appeared around the first or second century. Hīnayāna was often contrasted with
Early Western scholars fell into using the term Hīnayāna to describing the early doctrine of Buddhism (with Mahāyāna following later).[1]
Modern Buddhist scholarship has deprecated the pejorative term, and instead uses the term Nikaya Buddhism to refer to early Buddhist schools.
Hinayana has also been inappropriately used as a synonym for Theravada, which is the main tradition of Buddhism in Sri Lanka and Southeast Asia.
In Sanskrit, "Hīnayāna" (/ˌhiːnəˈjɑːnə/, हीनयान) is a term literally meaning the "small/deficient vehicle" or "small path." Adherents of non-Mahayana traditions were said to be obliged to adhere to only the Five precepts.[2][3]
Etymology
The word hīnayāna is formed of hīna:[4] "little", "poor", "inferior", "abandoned", "deficient", "defective"; and yāna (यान):[5] "vehicle", where "vehicle" or "path" what means "a way of going to enlightenment". The Pali Text Society's Pali-English Dictionary (1921–25) defines hīna in even stronger terms, with a semantic field that includes "poor, miserable; vile, base, abject, contemptible", and "despicable".
The term was translated by Kumārajīva and others into Classical Chinese as "small vehicle" (小 meaning "small", 乘 meaning "vehicle"), although earlier and more accurate translations of the term also exist. In Mongolian (Baga Holgon) the term for hinayana also means "small" or "lesser" vehicle or better called path,[6] while in Tibetan there are at least two words to designate the term, theg chung meaning "small vehicle"[7] and theg dman meaning "inferior vehicle" or "inferior spiritual approach".[8]
Thrangu Rinpoche has emphasized that hinayana is in no way implying "inferior". In his translation and commentary of Asanga's Distinguishing Dharma from Dharmata, he writes, "all three traditions of hinayana, mahayana, and vajrayana were practiced in Tibet and that the hinayana which literally means "lesser vehicle" is in no way inferior to the mahayana."[9]
According to the World Fellowship of Buddhists, the term Hīnayāna should not be used to refer to any extant form of Buddhism.[citation needed]
Origins
According to Jan Nattier, it is most likely that the term Hīnayāna postdates the term Mahāyāna and was only added at a later date due to antagonism and conflict between the bodhisattva and śrāvaka ideals. The sequence of terms then began with the term Bodhisattvayāna "bodhisattva-vehicle", which was given the epithet Mahāyāna "Great Vehicle". It was only later, after attitudes toward the bodhisattva teachings had become more critical, that the term Hīnayāna was created as a back-formation, contrasting with the already established term Mahāyāna.[10] The earliest Mahāyāna texts often use the term Mahāyāna as an epithet and synonym for Bodhisattvayāna, but the term Hīnayāna is comparatively rare in early texts, and is usually not found at all in the earliest translations. Therefore, the often-perceived symmetry between Mahāyāna and Hīnayāna can be deceptive, as the terms were not actually coined in relation to one another in the same era.[11]
According to
Mahāyāna members of the early Buddhist schools
Although the 18–20
The seventh-century Chinese Buddhist monk and pilgrim
To identify entire schools as "Hīnayāna" that contained not only śrāvakas and
Hīnayāna as Śrāvakayāna
Scholar Isabelle Onians asserts that although "the Mahāyāna ... very occasionally referred to earlier Buddhism as the Hinayāna, 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 Śrāvakayāna was "the more politically correct and much more usual" term used by Mahāyānists.[19] 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.[20]
Hīnayāna and Theravāda
Views of Chinese pilgrims
The Chinese monk Yijing, who visited India in the 7th century, distinguished Mahāyāna from Hīnayāna as follows:
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 (regard with great respect) the bodhisattvas and read the Mahāyāna sūtras are called the Mahāyānists, while those who do not perform these are called the Hīnayānists.[18]
In the 7th century, the Chinese Buddhist monk
Philosophical differences
Mahayanists were primarily in philosophical dialectic with the Vaibhāṣika school of Sarvāstivāda, which had by far the most "comprehensive edifice of doctrinal systematics" of the nikāya schools.[23] 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. Additionally, the concept of the bodhisattva as one who puts off enlightenment rather than reaching awakening as soon as possible, has no roots in Theravada textual or cultural contexts, current or historical. Aside from the Theravada schools being geographically distant from the Mahayana, the Hinayana distinction is used in reference to certain views and practices that had become found within the Mahayana tradition itself. Theravada, as well as Mahayana schools stress the urgency of one's own awakening in order to end suffering.[24][25][26] Some contemporary Theravadin figures have thus indicated a sympathetic stance toward the Mahayana philosophy found in the Heart Sutra and the Mūlamadhyamakakārikā.[27][28]
The Mahayanists were bothered by the substantialist thought of the Sarvāstivādins and
Opinions of scholars
Some western scholars still regard the Theravada school to be one of the Hinayana schools referred to in Mahayana literature, or regard Hinayana as a synonym for Theravada.
Robert Thurman writes, "'Nikaya Buddhism' is a coinage of Professor Masatoshi Nagatomi of Harvard University, who suggested it to me as a usage for the eighteen schools of Indian Buddhism to avoid the term 'Hinayana Buddhism,' which is found offensive by some members of the Theravada tradition."[37]
Within Mahayana Buddhism, there were a variety of interpretations as to whom or to what the term Hinayana referred. Kalu Rinpoche stated the "lesser" or "greater" designation "did not refer to economic or social status, but concerned the spiritual capacities of the practitioner".[38] Rinpoche states:
The Small Vehicle is based on becoming aware of the fact that all we experience in samsara is marked by suffering. Being aware of this engenders the will to rid ourselves of this suffering, to liberate ourselves on an individual level, and to attain happiness. We are moved by our own interest. Renunciation and perseverance allow us to attain our goal.[39]
Notes
- ^ Monier-Williams Sanskrit-English Dictionary (Oxford, 1899), "Proper Noun: simpler or lesser vehicle. Name of the earliest system of Buddhist doctrine (opposite to the later Mahayana; see Yana)."
- ^ "Sanskrit Dictionary".
- ^ "Meaning of hina | hina meaning in sanskrit | origin and history of hina | sanskrit syllables and sounds and text in hina".
- ^ "Sanskrit Dictionary for Spoken Sanskrit". Retrieved 2010-06-29.
- ^ "Sanskrit Dictionary for Spoken Sanskrit". Retrieved 2009-04-15.
- ^ "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 claim embedded in that term was only dimly felt, if at all.", Macmillan Encyclopedia of Buddhism, 2004, page 492
- ^ "Rangjung Yeshe Wiki - Dharma Dictionary:theg chung". Rangjung Yeshe Wiki. Tsadra Foundation.
- ^ "Rangjung Yeshe Wiki - Dharma Dictionary:theg dman". Rangjung Yeshe Wiki. Tsadra Foundation.
- ^ Rinpoche 2004, p. 113.
- ^ Nattier 2003, p. 174 (footnote 6).
- ^ Nattier 2003, p. 172.
- ^ a b Williams & Williams 2004, p. 43.
- ^ Nattier 2003, pp. 193–194.
- ^ Williams 2009, pp. 4–5.
- ^ Williams 2000, p. 97.
- ^ Walser, Joseph (2005) Nagarjuna in Context: Mahayana Buddhism and Early Indian Culture: pp. 41
- ^ Walser, Joseph (2005) Nagarjuna in Context: Mahayana Buddhism and Early Indian Culture: pp. 41-42
- ^ a b Williams 2009, p. 5.
- ^ Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001 pg 72
- ^ Jonathan A Silk. What, if anything, is Mahayana Buddhism? Numen 49:4 (2002):335-405. Article reprinted in Williams, Buddhism, Vol III, Routledge, 2005
- ^ Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 53
- ^ Hirakawa & Groner 2007, p. 121.
- ^ ""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 doctrinal systematics as the Vaibhāśika." 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
- ^ Hoffman & Mahinda 1996, p. 192.
- ^ King 1999, p. 86.
- ^ Thera & Bodhi 1998, p. 42.
- ^ Lopez 2005, p. 24.
- ^ Fronsdal, Gil. "Emptiness in Theravada Buddhism". Insight Meditation Center. Retrieved August 21, 2019.
- ^ Kalupahana 2015, p. 6.
- ^ Kalupahana 2015, p. 24.
- ^ Monier-Williams, M. (1889). Buddhism in Its Connexion with Brāhmanism and Hindūism: And in Its Contrast with Christianity. John Murray. Retrieved 2015-06-13.
- ^ a b Gombrich 2006, p. 83.
- ^ Collins 1990, p. 21.
- ^ a b LeVine & Gellner 2007, p. 14.
- ^ Swearer 2006, p. 83.
- ^ MacMillan Reference Library of Buddhism, 2004, page 328
- ^ Robert Thurman and Professor Masatoshi Nagatomi of Harvard University: Robert Thurman, in The Emptiness That is Compassion, footnote 10, 1980.
- ^ Rinpoche 1995, p. 15.
- ^ Rinpoche 1995, p. 16.
Sources
- Analayo, Bhikkhu (2014), "The Hinayana Fallacy" (PDF), Journal of the Oxford Centre for Buddhist Studies (6): 9–31
- Collins, Steven (1990), Selfless Persons: Imagery and Thought in Theravāda Buddhism, ISBN 978-0521701488
- ISBN 978-0415-36508-6
- Hirakawa, Akira; Groner, Paul (2007), History of Indian Buddhism: From Sakyamuni to Early Mahayana, ISBN 978-8120809550
- Hoffman, Frank J.; Mahinda, Deegalle (1996), Pāli Buddhism, ISBN 978-0700703593
- ISBN 978-8120807747
- King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, ISBN 978-0878407569
- LeVine, Sarah; Gellner, David N. (2007), Rebuilding Buddhism: The Theravada Movement in Twentieth-Century Nepal, ISBN 978-0674025547
- ISBN 978-0226493169
- ISBN 978-0824830038
- ISBN 978-0963037152
- Rinpoche, Khenchen Thrangu (2004), Distinguishing Dharma and Dharmata, A Commentary on The Treatise of Maitreya, ISBN 978-1877294334
- Swearer, Donald (2006), "Theravada Buddhist Societies", in Juergensmeyer, Mark (ed.), The Oxford Handbook of Global Religions, ISBN 978-0195137989
- ISBN 978-0861711352
- Williams, Jane; ISBN 978-0415332293
- ISBN 978-0415207010
- ISBN 978-0-415-35653-4
External links
- "Theravada - Mahayana Buddhism" Dr. W. Rahula's article
- Mahayana - Hinayana - Theravada introduced by Binh Hanson, webmaster of "BuddhaSasana" (www.budsas.org)