Sects and Schisms
Jeffrey L. Richey, Ph.D.
REL 260
Buddhism
Berea College
Spring 2004
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INDIA IN THE
2ND CENTURY BCE
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Under Mauryan Empire (321185 BCE), resists GrecoMacedonian domination
Host to multiple intellectual
movements and religious
traditions, including:
Vedic orthodoxy
Upanişadic schools
Non-Vedic heterodoxy (Jainism,
Buddhism)
“Popular religion” (cults of local
deities, e.g., Krishna)
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Characteristics of the period:
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Philosophically mystical
Religiously eclectic
Socially conservative
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AŚOKA (r. 274-236 BCE)
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Inherits empire acquired by
grandfather Chandragupta (r.
321-297 BCE), who defeated
Alexander’s heirs in
northwest India
Allegedly embraces
Buddhism out of remorse for
brutal wars
Sponsors institutional growth
of Buddhism:
Inscribes dharma on “rock” or
“pillar edicts” throughout empire
Distributes relics of Buddha
Supports sangha
Sponsors missionaries to China,
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Greece, southeast Asia
THE MAURYAN EMPIRE (321185 BCE)
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THE RISE OF THE STUPA
• Stupa = “relic monument”
• Interest in relics of Buddha
dates back to death of
Şakyamuni
• Distribution and enshrinement
of relics parallels expansion of
Buddhism throughout India and
rest of world
• Relics thought to exert positive
karmic influence and assist with
spread of dharma
• Stupas become centers of
monastic community life and
symbols of political patronage
(e.g., Aşoka’s sponsorship of
stupa construction)
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IMPERIAL BUDDHISM
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As a result of Mauryan
imperial sponsorship,
Buddhism becomes
established throughout South
Asia, especially northwest
India, crossroads of IndoIranian-Greek cultural
exchange
Aşoka becomes model of
Buddhist monarch:
Bodhisattva (future Buddha)
Dharmaraja (“just king”)
Ćakravartin (“wheel-turning
king” – secular equivalent of
Buddha)
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In part because of royal
sponsorship, dependence of
sangha on laity intensifies
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Growth of lay followers
(primarily members of vaiśya
class involved in Southwest
Asian trade networks)
encourages:
1.
independence from monastic
authority
2.
innovative doctrines and
practices
3.
dialogue with Greek and Iranian
religious traditions (e.g., mystery
religions, Zoroastrianism)
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THE SPLIT IN THE SANGHA
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By 1st century BCE, tensions
surrounding interpretation of
dharma between Sthavira
(“elders”) and Mahasanghika
(“Great Assembly”)
Rise of Sanskrit-based
progressivism eventually
generates two main sectarian
groups:
Mahāyāna (“Greater Vehicle”)
Theravāda (“Way of Elders”) -sometimes labeled Hināyāna
(“Lesser Vehicle”)
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SECTARIAN DEBATES
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Central issues in debates
between emerging Theravada
and Mahayana sects:
1.
Uniqueness of Şakyamuni
Buddha
Intepretation of key concepts
(e.g., anātman)
Authority of new sūtras
Status of various sectarian
approaches or “vehicles”
Legitimacy of Buddha-images
Inclusion of non-Buddhist deities,
ideas, and practices
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