ByAshin Sutacaralankara
(Research Scholor)
Department of Buddhist Studies
Nava Nalanda Mahavihara,
Nalanda, 803111 (Bihar) India
Ashinsutacara@gmail.com
It is very well known that Buddhism arose in India, in the six century B.C, spread fairly fast within a short period of item from its arising. The Buddhist tradition which is known as southern Buddhism in the countries like Myanmar, Sri Lanka, Thailand, Cambodia and Laos is known as Theravada in contrast to Mahayana, the Buddhist tradition which is known as northern Buddhism in countries like China, Japan, Korea, Vietnam and Mongolia etc. Especially in Mahāyana texts, the southern Buddhism is known as Hīnayāna. However, I believe that the term Hīnayāna (small vehicle) is no longer used in scholastic circles, the term Theravāda is used in it. We do not find out the term Hinayana as well as Mahayana in the Pali Canon, Atthakatha and Tika etc. But we find out the word Ekayana in the Mahaparinibba Sutta of Digha Nikaya(Myanmar version, Mahavagga Pali page 231) There was one phrase :Ekayano yam bhikkhave maggo sattam visuddhiya sokaparidevanam samatikkamaya dukkhadomanassam atthangamaya nanassa adhigamaya nibbanassa sacchikiriyaya, yadidam cattaro satipatthana: O Bhikkhus there is one way which leads to purification of beings, to overcoming of grief, lamentation, to cessation of pain, distress, to obtaining of enlightenment, to realization of Nibbana. What is this? This is the four foundations of mindfulness. Generally speaking, the term Theravāda could be translated as “the School of Elder” (Thera), and Mahāyāna as “Great vehicle”. If we use the term Hinayana which is inclined to look down Theravada tradition, the Buddha also become a Hina (lower or small) Buddha because all Buddhists are the followers of Buddha, we are the sons and daughters of the Buddha. Actually the Buddha is a unique and great one in religious history. Anyway, the controversies as to the origin and meaning of the term Theravada are not yet over, because the Buddhist scholars, both old and new, Eastern and Western, still debate on this issue. My attempt’s paper on Theravada tradition is not for argument or debate. In fact, I would like to contribute to our understanding of some data and information to identify the word Theravada. Especially my paper is based on excellent lecture of Prof Oliver Abeynayake, at Buddhist and Pali University of Sri Lanka, when I was in Sri Lanka for my M.A 2006 year course under the his guidance of teaching.
With regard to Theravada tradition, some scholars identified Theravada with original Buddhism while others are inclined to think that it is one of the Schools that seceded from original Buddhism. In this regard, I would like to highlight the general opinion as to the identification of Theravada that has come down through generations to generations, up to now in the Theravada Buddhist countries. Indeed, Theravada is nothing but the continuation of original Buddhism with innovations necessitated by the historical and doctrinal circumstances. We shall justify the term Theravada on the basis of data utilized in the Pali Commentarial literatures etc., which are closer to original Buddhism. Accordingly, the term Theravada could be classified its meanings according to the Pali commentarial sources etc.
They are “(1) confirming or solid certainty”, (2) “opinion of the Elders” and (3) “the original doctrines of Buddhism”.
The first meaning “solid certainty” is found in Pasarasi sutta popularly known as Ariyapariyesana sutta of Majjhima Nikaya where the story of Prince Siddhattha’s renunciation is documented. According to this sutta, ascetic Siddhattha studied a subject of yoga meditation from the two ascetics Alarakalama and Udakaramaputta during his searching for truth. Finally he learnt the sphere of nothingness (Akincannayataya jhana) from the ascetic Alarakalama and developed the sphere of neither perception nor non perception (Neva sanna na-sanna yatana jhana) revealed by the ascetic Udaka-ramaputta. After becoming a Buddha, He retold Bhikkhus in the above sutta that with these two achievements hermit Siddhattha is said to have uttered: So kho aham bhikkhave tavatakeneva otthapahatamattena lapitalapanamattena nanavadanca vadami. Theravadanca janami passami (With that much striking of lips and repeating what is said, I speak of knowledge and certainty). Here, the word Theravada can mean “solid certainty” in the sense that Hermit Siddhattha gained solid and firm knowledge of what Alara-kalama and Udaka-ramaputta taught. The Commentary on the Majjhimanikaya too confirms by saying theravadanti thirabhavavadan.
The second meaning can be traced in the Samantapasadika, the Commentary on the Vinayapitaka compiled by the Venerable Buddhaghosa. In it, there are four fold analysis of Vinaya, viz., Sutta, Suttānuloma, Ācariyavāda and Attanomati are mentioned as their authentic sources. Here, Sutta means Pali canon in all Vinaya Pitaka taught by the Buddha because it is main and suitable for judgment of Vinaya rules. Suttānuloma means conforming things in conformity with sutta; it refers to four Mahapadesa (great criteria fundamental instructions of The Buddha with regard to Vinaya rules). Ācariyavāda signifies theory or doctrinal view of the Elders (Theras) or Commentarial tradition. Attanomati is independent and scholastic view of the individuals. While giving the four fold analysis of Vinaya, the Venerable Buddhaghosa points out the distinction between Acariyavada and Theravada. The Venerable Buddhaghosa points out that The Acariyavada is defined as the Commentarial tradition (atthakatha tanti) kept and decided by the five hundred Arahants who participate in the First Buddhist Council over and above the Pali Canon. Among the four analysis of Vinaya, Venerable Buddhaghosa states that Attanomati, is nothing but Theravada, the term Attanomati equates with Theravada. And also the opinions of the elders (Theravada) which is equal to Attanomati scattered in the Commentaries on the Sutta, Abhidhamma and Vinaya are identified here with Attanomati (independent views of the individuals). However, the opinion of the elders (Theravada) is not as authoritative as Acariyavada, the Commentarial tradition, because it (Theravada) is equivalent to Attanomati (the independent views of the individuals). The Saratthadipani, the Vinaya sub-Commentary, also, confirms that Attanomati is the most authoritative weakness among the four fold analysis of Vinaya because it depends on the penetrative knowledge of the individuals. The Vimativinodani, another sub- Commentary on Vinaya, points out that Theravada is nothing but the opinions of the elders like Mahasumma. Because these opinions of the elders disagree with the discourses, they subsume under Attanomati, which is not always a reliable source. Professor Adikaram points out that it is to be noted here that the Acariyavadas are identical with Atthakathas(Commentaries) (Acariyavado nama atthakatha) , Acariyavada is second degree of authenticity after the Pali Canonical texts. If any view expressed in the Acariyavadas do not agree with the Suttantas they are to be rejected . Accordingly the Sutta, Acariyavada (Atthakatha) and Attanomati (Theravada) represent the descending order of authority and authenticity.
Now we have to consider third meaning of Theravada. It is employed in the Commentaries, the sub- Commentaries, .Chronicles. The Samantapasdadika states that the Arahant Thera Mahinda learnt all the Commentaries with Theravada from the Arahant Thera Moggaliputta Tissa The Venerable Buddhaghosa informs us that he compiled the Samantapasadika inclusive of the Theravada . The Dipavamsa records that the collections of the First Buddhist Council are called Theravada, because they were carried out by the elders (Theras) . The Dipavamsa further informs us that the Arahant Thera Moggaliputta Tissa taught the complete Theravada and the entire Vinayapitaka to the Arahant Thera Mahinda . Another Chronicle of Mahavamsa also recounts that the First Buddhist Council is called Theriya because it was done by the elders (Theras) . According to the Mahavamsa, Venerable Buddhaghosa studied both Theravada and Commentaries at the Mahavihara in Anuradhapura . While elaborating the phrase satthakatham sabbam theravadam in the Samantapasadika, the Saratthadipani, the sub Commentary on Vinaya, clarifies that it means the Pali canon inclusive of the Commentaries that was determined in the first two Buddhist Councils . The Saratthadipani further observes that the First Buddhist Council is called Therika because it was spearheaded or gave leadership by the great elders like Mahakassapa and that the Buddhist Schools that emerged after the Second Buddhist Council, should be identified as seceded from the Theravada .
The terms Theravada, Therika and Theriya in the above sources indicate not only the Buddhist ideology but also the texts that were arranged and compiled in the First Buddhist Council held subsequent to the Buddha’s passing away. And also these terms obviously take into consideration the revisions, additions and editions carried out in the two subsequent Buddhist Councils. Furthermore, the Commentarial tradition is also considered as an integral part of this movement.
In the above sources, the term Theravada is used in the sense of “the original doctrine of Buddhism” in this wider connotation. The Commentarial advice, as mentioned above, is to reject any exposition which does not agree with the Canonical discourses. Furthermore, the individual opinions expressed by well known teachers are not to be regarded as essentially correct if they are not corroborated by the Canonical Texts or the Commentaries . And also, when the first Buddhist Council was held, at the Sangha assembly, the elders (Theras) like Mahakassapa, decide to maintain the original Doctrine including Vinaya rules of Buddha by accepting three golden criteria rules. (1) Sahgha must not enact or add rules which the Buddha does not promulgate, (2) Sangha must not remove the rules which the Buddha promulgated and (3) Sangha must well maintain and practice original rules whatever the Buddha promulgate. Therefore, it was believed that there is no internal and obvious contradiction in accepting Theravada as “the original Doctrine of Buddhism”.
We should not neglect the term Theravada, which is alien to the Canonical texts, came into existence. The original doctrine of Buddhism was codified and arranged in the form of sacred texts in the First Buddhist Council, chaired by the Arahant Thera Mahakassapa and assisted by the Arahants Thera Ananda and Upali. It existed for hundred years without any challenge or objection. Unfortunately, after demise of the Buddha, about two hundred years, there were some conflicts between the Sangha in the history of Buddhism due to ten unlawful modifications (Dasa Adhammavatthu) put forward by Vajjian Bhikkhus from Vesālī, as documented in the eleventh chapter of the Culavagga Pali of Vinaya Pitaka or due to the five doctrinal points raised by the Venerable Mahadeva as documented in the Tibetan tradition . As a result, a schism arose for the first time among the Sangha. According to Culavagga of Vinaya Pali, the Elders (Theras) like Sabbakami, Yasa, Revata, were elder than Vijjian bhikkhus in age and superior to them in spiritual attainment. A group of monks, ten thousand in number, seceded from the lineage of the Arahants Thera Mahakassapa, Ananda and Upali etc, to establish a new School of Buddhism which came to be known as Mahasanghika. The traditional lineage of the elders like Thera Mahakassapa was perpetuated by the Arahants Thera Sabbakami, Yasa and Revata etc, during the time of crisis and re-established the original doctrine of Buddhism by declaring the invalidity of the ten disciplinary points or unlawful modifications (Dasa Adhammavatthu) and by re-hearing the doctrine and discipline collected and codified in the First Buddhist Council. The original doctrine of Buddhism became known as Theravada because it was thus preserved, protected and maintained by the Elders (Theras) who did not subscribe to the pressure of schematic young members of the community of monks. The tradition thus established by the Arahants Thera Sabbakami, Yasa and Revata was rejuvenated by the Arahant Thera Moggaliputta Tissa in the Third Council. Therefore, Buddhism is so nourished and safeguarded by the succession of Elders. It was designated as Theravada when it was introduced to Sri Lanka not so long after the Third Council.
Historically speaking, the Theravada has been only one among many Buddhist Schools which emerged in India before Buddhism was introduced to Sri Lanka. As we know, the Mahasanghika School seceded from the original doctrine of Buddhism, which is identified as Theravada by the tradition, common to the Commentaries, sub- Commentaries and the Chronicles. Subsequently, there emerged Gokulikas and Ekabboharikas from the Mahasanghika School. The Gokulikas, in the course of time, split into two as Pannattiwadins and Bahulikas from whom Chetiyavada School came into existence. These subsequent divisions did not deny the independent existence and identity of the Mahasanghika School. In the same way, the original doctrine of Buddhism, which was later known as Theravada due to historical reasons, did not lose its identity even though various other Buddhist schools, seceded from and related to the Theravada, appeared from time to time. As history teaches us, the Mahisasakas and Vajjiputtakas broke away from Theravada initially. Then, four Buddhist Schools, namely, Dhammuttariya, Bhadrayanika, Channagarika and Sammitiya, arose from the Vajjiputtakas while the School of Mahisasaka gave rise to Dhammaguptikas and Sarvastivadins. The Schools of Kasyapiya and Sankantika are said to have been the offshoots of Sarvastivada tradition. This development culminated with the emergence of Sutravada School from the Sankantikas. This brief note would suggest that the plurality of Buddhist Schools did not pave the way for the disappearance of original doctrine of Buddhism in the process, just as the original tree remained, of course, burdened and laden with new branches.
Under these circumstances, the Theravada constitutes the words of the Buddha preserved in the Pali Canon, its interpretation carried out by the early Elders (Theras) and their response to criticism. This is the tradition that the Arahant Thera Mahinda introduced to the Mahavihara at Anuradhapura in Sri Lanka where it was preserved and nourished. Later, Theravada tradition has been originally maintained without changing the words of the Buddha, through generations to generations, up to now in the Theravada Buddhist countries.
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Footnotes
Except otherwise mentioned, the Pali texts used in this article are the publications of the Pali Text Society, London. All Myanmar versions are used in Chattha-sanghayana version books printed by Department of Religious affair, Government of Myanmar
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