HINAYANA BUDDHISM – SpiritualNet

_[Hinduism] _[Buddhism]
HĪNAYĀNA Skt., “Small Vehicle”; originally a derogatory designation used by representatives of the Mahāyāna (“Great Vehicle”) for early Buddhism. The followers of Hīnayāna themselves usually refer to their teaching as the Therāvada (Teaching of the Elders), in spite of the fact that strictly speaking, Therāvada was one of the schools within the Hīnayāna; it is, however, the only one still existing today. Hīnayāna is also referred to as Southern Buddhism, since it is prevalent chiefly in countries of southern Asia (Sri Lanka, Thailand, Burma, Kampuchea, Laos).

The Hīnayāna enumerates the traditions of eighteen schools that developed out of the original community; however, the texts make reference to many more.

At the third Buddhist council the first schism took place, which split the original community into Sthavira (Pali, Thera) and Mahāsānghika factions. Between 280 and 240 B.C.E., the Mahāsānghika group divided into six schools: The Ekavyāvahārikas; the Lokottaravādins, who split from them; the Gokulikas, and the Bahushrutīyas, Prajñaptivādins, and Chaitikas, who split from the Gokulikas. The Vātsīputrīyas (also called Pudgalavādins) separated themselves from the Sthaviras around 240 B.C.E. The Vātsīputrīya had four subdivisions: Dharmottarīya, Bhadrayānīya, Sammatīya, and Sannagarika (or Sandagiriya). Two other schools that splintered from the Sthaviras are the Sarvāstivāda, out of which, around 150 B.C.E., came the Sautrāntikas, and the Vibhajyavādins, who see themselves as orthodox Sthaviras. Out of this last school arose the Therāvada, Mahīshāsakas, and Kāshyapīyas; from the Mahīshāsakas came the Dharmaguptakas.

The Hīnayāna school developed between the death of the Buddha and the end of the first century B.C.E. According to its adherents it represents the original, pure teaching as it was taught by the Buddha. Its doctrines are essentially based on the sūtras, which are said to have been spoken by the Buddha himself. The disciplinary rules compulsory for monks are contained in the Vinaya-pitaka. In the Abhidharma, the third part of the canon (Tripitaka), the teachings contained in the sūtras are analyzed and systematized.

The Hīnayāna presents primarily the path to liberation. Philosophical speculations have no role in this; on the contrary, they are considered a hindrance on the path. The Hīnayāna teaching provides an analysis of the human situation, the nature of existence, and the structure of individuality, and shows methods for the resolution of suffering (duhkha).

All schools of the Hīnayāna have in common a realistic view of existence. Suffering, from which one should liberate oneself, is seen as real. Liberation from the suffering-ridden cycle of rebirth (samsāra) and the attainment of nirvāna are seen as the supreme goal. This can only be achieved through one’s own effort, by renouncing the world and overcoming it. For this, the adherent of Hīnayāna must enter into homelessness, that is, lead a monastic life. For the layman, the attainment of nirvāna is not possible. The ideal figure of Hīnayāna corresponding to these principles is the arhat, who through his own effort has attained release.

Hīnayāna avoids affirming anything about the ultimate goal of spiritual striving, nirvāna, beyond the experiential fact of enlightenment and the concomitant extinction of the illusion of an ego and its cravings.

The Buddha is regarded by these schools as a historical person, an earthly man and teacher, not as a transcendent being.

The essence of the teaching is expressed in the four noble truths, the doctrine of dependent arising (pratītya-samutpāda), the teaching of anātman, and the law of karma. The basic practice of the Hīnayāna is described in the teaching of the eightfold path.

From the Mahāyāna point of view, the Hīnayāna is called the “Small Vehicle” because, in contrast to the Mahāyāna, it has one’s own liberation as goal rather than that of all beings. It is regarded as the first stage of the Buddha’s exposition of the teaching, in which only a small part of the Buddhist teaching is given. Only later did the Buddha expound the complete teaching, the Mahāyāna. (Also ekayāna, triyāna, Buddhism.)