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To: talk.religion.buddhism From: jneatrou@casbah.acns.nwu.edu (John Neatrour) Subject: Re: [Help] On the name of "Theravada" Date: 5 Apr 1996 00:29:33 GMT In article <3161FC79.32BA@central.murdoch.edu.au>, Binh Ansonwrote: > > Thanks, John, for your kind explanation (as always). N.R. Reat (Buddhism, A >History - 1994) wrote that: > > Sthaviravada (Sanskrit) = Theravada (Pali) = Doctrine of the Elders you are most welcome. > Now, my question are: when did the term "Theravada" first appear ? in what period >? in what document ? Similarly, when did the term "Mahayana" first appear ? in what >document (or scripture) ? the term Sthaviravada/Theravada first appeared at the time of the 1st schism with the Mahasanghikas (= Larger Sangha) so 3rd century BCE. as far as Mahayana as a term is concerned the earliest Mahayana Sutras are listed in Akira Hirakawa's History of Indian Buddhism. these are from 1st century CE so a difference of 200-300 years is possible. the first really completely self conscious use of the term Mahayana is in the Lotus Sutra at 2-3 century CE. now this is further complicated by the fact that Williams in his Mahayana Buddhism has cited a very early sutra found in ruins in Afghanistan that has strong Mahayana tendencies without the polemic. this sutra did not make its way into the Tibetan or Chinese canons and so although it seems much earlier than the Lotus Sutra, and quite Mahayana, has no reference to Mahayana as a school. some authorities have hinted that Mahayana is an elaboration of Mahasanghika since there is a lot of similarity between a larger vehicle and a larger sangha. to complicate matters further, the Sarvastivadins regarded themselves as Sthaviravadins! i.e. the elder branch of the teaching lineage in comparison with the Vibhajyavadins and Theravadins and their related schools. now i don't know where you are going with this Binh but there are several related questions that make Mahayana-Theravada relations extremely murky. particularly with regard to lineage and ordination tradition issues, for instance: Tibetan Mahayana seems to be in an ordination tradition which follows the Sarvastivada/Mulasarvastivada tradition, that is the vinaya current in Tibetan practice. Ch'an/Zen had the ordination tradition of the 4 part vinaya of the Dharmaguptakas, a school more closely related to the Theravada. however, the lineage contains names common to Theravada, Sarvastivada, and Sautrantika schools. although the Mahasanghika and Sarvastivada vinayas were used, the Chinese (and after the Japanese) preferred the Dharmaguptaka vinaya supplemented by the additional bodhisattva vinaya. in Chinese and Japanese canons the Vissudhimagga of Buddhaghosa is regarded as canonical and exists in Chinese translation. this is natural since the definition of 'canonical' is more liberal. however the root abhidharma text is Vasubhandu's Abhidharmakosha which is principally a discussion of Sarvastivada and Sautrantika doctrines, plus others. anyway the history is quite tangled and the time spent in trying to untangle it may possible be better spent practicing? nevertheless, i am happy to discuss this in any direction you feel curious. cheers, jn
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