2. 1 Sects and Schisms Jeffrey L. Richey, Ph.D. REL 260 Buddhism Berea College Spring 2004

3. 2 INDIA IN THE 2 ND CENTURY BCE Under Mauryan Empire (321- 185 BCE), resists Greco- Macedonian domination Host to multiple intellectual movements and religious traditions, including: 1. Vedic orthodoxy 2. Upanişadic schools 3. Non-Vedic heterodoxy (Jainism, Buddhism) 4. “Popular religion” (cults of local deities, e.g., Krishna) Characteristics of the period: 1. Philosophically mystical 2. Religiously eclectic 3. Socially conservative

4. 3 AŚOKA (r. 274-236 BCE) 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: 1. Inscribes dharma on “rock” or “pillar edicts” throughout empire 2. Distributes relics of Buddha 3. Supports sangha 4. Sponsors missionaries to China, Greece, southeast Asia

5. 4 THE MAURYAN EMPIRE (321-185 BCE)

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7. 6 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)

8. 7 IMPERIAL BUDDHISM In part because of royal sponsorship, dependence of sangha on laity intensifies 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) As a result of Mauryan imperial sponsorship, Buddhism becomes established throughout South Asia, especially northwest India, crossroads of Indo- Iranian-Greek cultural exchange Aşoka becomes model of Buddhist monarch: 1. Bodhisattva (future Buddha) 2. Dharmaraja (“just king”) 3. Ćakravartin (“wheel-turning king” – secular equivalent of Buddha)

9. 8 THE SPLIT IN THE SANGHA By 1 st 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: 1. Mahāyāna (“Greater Vehicle”) 2. Theravāda (“Way of Elders”) -- sometimes labeled Hināyāna (“Lesser Vehicle”)

10. 9 SECTARIAN DEBATES Central issues in debates between emerging Theravada and Mahayana sects: 1. Uniqueness of Şakyamuni Buddha 2. Intepretation of key concepts (e.g., anātman) 3. Authority of new sūtras 4. Status of various sectarian approaches or “vehicles” 5. Legitimacy of Buddha-images 6. Inclusion of non-Buddhist deities, ideas, and practices

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