Main features in the Buddhist tradition Part 03

Continued from Part 02

by Ven. Dr. Handupelpola Mahinda Nayaka Thera


Early Buddhism is said to have divided into 18 sects or lineages on the basis of scholarly disputes about the nature of all Three Jewels namely Buddha, Dhamma and Sangha. Although there were 34 sects in the early period, none of them can be clearly identified in later Buddhism, but Theravada may be seen as the oldest surviving tradition.

The teaching of the Tantras, which form Vajrayana, are said by Tibetans to have been taught by the Dharmakaya to a select group of disciples and passed down to a special tradition. Vajrayana is also known in the Far East, especially in Japan as Shingon, but it differs significantly from the Tibetan forms. Japanese Buddhists often argue for the superiority of their traditions of Buddhism with a botanical image: India is the root of Buddhism, China the stem, and Japan the flower.

Thus, traditions such as Zen and Jodo Shinshu, outwardly very simple, are seen as the concentrated and evolved essence of the original teaching of Sakyamuni.

Early Buddhism is said to have divided into 18 sects or lineages on the basis of scholarly disputes about the nature of all Three Jewels namely Buddha, Dhamma and Sangha. Although there were 34 sects in the early period, none of them can be clearly identified in later Buddhism, but Theravada may be seen as the oldest surviving tradition.

It has become the dominant form of Buddhism in South-East Asia. Sri Lanka has been Theravadin since it became Buddhist in 3rd century BC and has had considerable influence on the mainland. Burma, Thailand and Kampuchea first received Chinese Mahayana and some Vajrayana.

They became Theravadin in, respectively, the 11th, 13th and 14th centuries. Laos received Theravada from Kampuchea in the 14th century. Theravada has been repeatedly split over questions of monastic discipline and ordination practice and the relative importance of doctrine and meditation.

Tibetan Buddhism has four main traditions divided into two major groups; ‘Nyingmapa’ (= ancient ones), a single tradition attributed to the Indian missionary ‘Padmasambhava’ (9th century), which arranges the dharma into nine vehicles (yana) and ‘Sarmapa’ (= new ones), a group containing the three lineage of the Later Transmission; ‘Kagyupa’ founded by Marpa (1012-1098), ‘Sakyapa’ founded by konchog Gyalpo (1034-1102) and the ‘Gelugpa’ reform of Tsongkhapa (1357-1419). The ‘Nyingma’ and ‘sarma’ groups differ over their understanding of sunyata and interpretation of Tantra. The sub-divisions of the ‘kagyu’ are the most complicated. There are two main divisions ‘Shangpa’ and ‘Dragpo.’ The famous teacher Milarepa (1040-1123), whose life and songs have been translated into English was a ‘Dragpo.’ The Dragpo has four divisions, of which the Karma Kagyu is the best known. Another division, Phagtru, itself has eight divisions, of which the Drikung and Drukpa are best known. Drukpa has further sub-divided into three.

Tsongkhapa’s lineage or sect, Gelugpa, attempts a synthesis of what it considers the best features of all Sarma groups. The Dalai Lamas belong to the Gelugpa. The Tibetan lineages spread into Mongolia and mixed with the indigenous Samanism but without producing distinctly new lineages.

Chinese Buddhist traditions may be divided into three main types; modifications of Indian traditions, native scholastic traditions and native popular traditions. All these traditions interact with each other in complex ways and this classification, although designed to be helpful, is no way absolute. The major traditions based on Indian forms are one Hinayana, Chu-she or Abhidhammika; and two Mahayana, San-lun or Madhyamika, and Fahsiang or Yogacara (Vijnanavada). These and many smaller traditions, provided the theoretical basis for the development of the two great comprehensive Chinese systems of T’ien-t’ai, based on the Lotus Sutra and founded by Hui-ssu (515-76); and Hua-yen, based on the Avatamsaka Sutra and founded by Tu-shun (557-640). Traditions with a wider appeal among layfolk are Zen (Chin, Ch’an), attributed to the Indian missionary Bodhidharma (C, 5th century) and Pure Land (Chin, Ching-t-u), perhaps founded by Hui-yuan (334-416). During the Sung and Ming Dynasties Zen and Pure Land were synthesised to form the basis of modern Chinese Buddhism.

Korean Buddhist traditions were at first extensions of the Chinese, with the Hua-yen (Hwaom) being the most important and forming the doctrinal basis for all later Korean Buddhism. A distinctively Korean tradition,

Poposong (= Dharma nature) was founded by Wonhyo (617-86) who attempted a comprehensive system based on the Awakening of Faith (Mahayanasraddhotpada-sutra) and the teaching of One Mind. Zen Son was introduced by Pomnang in c 630 and sparked a major controversy between itself and scholastic Buddhism (collectively known as Kyo) which still affects Korean Buddhism. Son itself divided into nine traditions, called ‘mountains’, which disputed with each other. The highly respected master Chinul (1158-1210) attempted to resolve the controversies by teaching the identity of the enlightenment achieved through Son practice and Kyo study i.e. the identity of the ‘tongueless’ and the ‘tongued’ dharma transmissions. The government forcibly united the traditions at various times and in 1935, all traditions were unified as the ‘Chogye.’

Japan received many of the Buddhist traditions through Korea in the 6th century AD with some importance again being given to Hua-yen (kegon) Kukai (774-835) combined two streams of Chinese Chen-yen (Vajrayana) to form Shingon, an original synthesis which became considerably more popular than its parents, and with his ability to align Buddhism with native folk religion he became a cultural Hero. Zen and Pure Land have remained distinct tradition in Japan, with three forms of Zen modified from Chinese forms (Soto, Rinzai and Obaku) and two main forms of Pure Land (Jodo and Jodoshin) developed indigenously by Honen (1135-1212) and Shinran (1173-1263) respectively. Nichiren (1222-82) founded a vigorously exclusivist tradition of which m a later sub-branch. Nichiren Shoshu is socially (as Soka Gakkai) and politically (as the Komei Party) highly visible in present-day Japan. Many Japanese traditions trace their origin to the break-up of the commodious Tendai, the Japanese form of T’ien-t’ai, in kamakura times (12th century), and may be seen as selecting one element of Tendai as a central theme or practice.

Thus, Zen sitting, Pure Land chanting of the Name of Amida and Nichiren’s emphasis on the Lotus Sutra are not inventions of their founders; their originality consists in the claim that a single practice could have supreme efficacy. As Korea has tried to reduce the number of traditions, so Japan has allowed them to proliferate. Nearly 170 traditions, divided amongst 14 major groupings, are currently listed by the Japanese Agency of Cultural Affairs.

To be Continued Part 04