SIMILARITIES AND DIFFERENCES BETWEEN

THERAVADA AND MAHAYANA BUDDHISM

ANKUR BARUA, M.A. BASILIO

The Centre of Buddhist Studies, The University of Hong Kong, Hong Kong

Address of Corresponding Author:

Dr. ANKUR BARUA

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 SIMILARITIES AND DIFFERENCES BETWEEN
THERAVADA AND MAHAYANA BUDDHISM

Abstract

The Theravada School of Buddhism was formally established at the Third Buddhist Council during the time of

Emperor Asoka in the 3rd Century B.C. In the later period, the Mahayanists took a firm stand and the terms of

Mahayana and Hinayana were introduced after the 1st Century A.D. However, during the 2nd Century A.D.

Mahayana became clearly defined. There is hardly any difference between Theravada and Mahayana schools of

Buddhism with regard to the fundamental teachings of the Buddha. Though there are many similarities, but there are

some important aspects in which both schools of Buddhist thoughts differ from each other. The major aspects of

these are – the Bodhisattva concept, the deification of the Buddha, emphasis on meditational aspect and the concept

of emptiness or sunyata.

Key Words: Bodhicitta, Bodhisattva, Deification, Meditation, Emptiness

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 SIMILARITIES AND DIFFERENCES BETWEEN
THERAVADA AND MAHAYANA BUDDHISM

Introduction

Many people often fail to understand the basic similarities and differences between Mahayana and Theravada

Buddhism. Though the Theravada tradition follows the ancient teaching of the Buddha and remains close in form to

early forms of Buddhism, but to understand things in their proper perspective, we need to review the history and trace

the emergence and development of these two schools of Buddhism.1

The Theravada school admits the human nature of the Buddha, and is characterized by a psychological

understanding of human nature; and emphasizes a meditative approach to the transformation of consciousness.2

The philosophy of this school is that all worldly phenomena are impermanent and transient; unsatisfactory and that

there is nothing in them which can be regarded as one's own, substantial or permanent. The life of an Arahant is

considered to be ideal and the perfect state of insight is called Nibanna, where all kamma and (future) births ends

and there is no more returning to the worldly life.1,2,3

It is generally accepted that Mahayana arose from the Mahasanghika sect, who adapted the existing monastic rules

and also made alterations in the arrangements and interpretation of the Sutra (Discourses) and the Vinaya (Rules)

texts. They rejected certain portions of the canon, which had been accepted in the First Council. Thus, the Mahayana

tradition was more innovative with Indian writers continually adding to the canon of sacred scripture for some

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centuries.1,2 The Mahayana has three main distinguishing elements. Firstly, it emphasized the savior status and

completely adopted the Bodhisattva path from the earlier traditions. Secondly, the Buddha was glorified as a

transcendent being and this led to a new cosmology. Thirdly, a new understanding of meditation led to a new

philosophical outlook and new interpretation of traditions. Though the Mahayana considered other forms of Buddhism

as lesser vehicles, but it acted as an umbrella for a great variety of schools such as the Tantra school, the Pure Land,

Ch'an and Zen Buddhist meditation schools.2,4

History of emergence of Theravada and Mahayana schools of Buddhism

(1) Origin of Mahasanghika School of Buddhism

One hundred years after the first Buddhist Council, the Second Council was held to discuss some Vinaya rules. The

orthodox monks declared that nothing should be changed while the others insisted on modifying some rules. Finally,

a group of monks left the Council and formed the Mahasanghika - the Great Community.2,4

(2) Origin of Theravada School of Buddhism

In the 3rd Century B.C. during the time of Emperor Asoka, the Third Council was held to discuss the differences of

opinion among the bhikkhus of different sects. At the end of this Council, the President of the Council, Moggaliputta

Tissa, compiled a book called the Kathavatthu refuting the heretical, false views and theories held by some sects.

The Abhidhamma Pitaka was included at this Council. The teaching approved and accepted by this Council was

known as Theravada and Asoka's son, Ven. Mahinda, brought the Tripitaka and the commentaries to Sri Lanka.2,3

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(3) Origin of Mahayana School of Buddhism

During 1st Century B.C. to 1st Century A.D., the two terms Mahayana and Hinayana appeared in the Saddharma

Pundarika Sutra or the Sutra of the Lotus of the Good Law. After the 1st Century AD., the Mahayanists took a firm

stand and the terms of Mahayana and Hinayana were introduced. Hinayana sects developed in India and had an

existence independent from the form of Buddhism existing in Sri Lanka (Theravada Buddhism). However, during the

2nd Century A.D. Mahayana became clearly defined. Nagarjuna developed the Mahayana philosophy of Sunyata

and proved that everything is Void in a small text called Madhyamika-karika. About the 4th Century, there were

Asanga and Vasubandhu who wrote enormous amount of works on Mahayana.2,4,5

Similarities between Theravada and Mahayana Buddhism: 1,2

There is hardly any difference between Theravada and Mahayana with regard to the fundamental teachings of the

Buddha. The following are the most important teachings of the Buddha which are all accepted by both schools:

(a) Both accept Sakyamuni Buddha as the Teacher.

(b) The Four Noble Truths are exactly the same in both schools.

(c) The Eightfold Path is exactly the same in both schools.

(d) The Paticca-samuppada or the Dependent Origination is the same in both schools.

(e) Both rejected the idea of a supreme being who created and governed this world.

(f) Both accept Anicca, Dukkha, Anatta and Sila, Samadhi, Panna without any difference.

Basic Differences between Theravada and Mahayana Buddhism:

Though there are many similarities, but there are some important aspects in which both schools of Buddhist thoughts

differ from each other. The major aspects of these are –

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(a) Bodhisattva Concept

Many people believe that Mahayana is for the Bodhisattvahood which leads to Buddhahood while Theravada is for

Arahantship. It should be noted here that the Gautoma Buddha himself was also an Arahant. The ideal of the

Mahayana school is that of the Bodhisattva, a person who delays his or her own enlightenment in order to

compassionately assist all other beings and ultimately attains to the highest Bodhi.

Some people imagine that Theravada is selfish because it teaches that people should seek their own salvation. But

the question is, how can a selfish person gain Enlightenment? Both schools accept the three Yanas or Bodhis but

consider the Bodhisattva ideal as the highest. The Mahayana has created many mystical Bodhisattvas while the

Theravada considers a Bodhisattva as a man amongst us who devotes his entire life for the attainment of perfection,

ultimately becoming a fully Enlightened Buddha for the welfare of the world, for the happiness of the world.4,6

(b) Glorification and subsequent Deification of the Buddha

The buddhas are considered to be lokottara (supramundane) and are connected only externally with the worldly life.

This conception of the deification of the Buddha contributed much to the growth of the Mahayana philosophy.1,4

(c) Emphasis on Meditational Aspect

The Mahayana school gave more emphasis on meditation especially the Pure Land sect, whose essential teaching is

that salvation can be attained only through absolute trust in the saving power of Amitabha and the followers should

be longing to be reborn in his paradise through his grace.1,7

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(d) Sunyata

Some people think that Voidness or Sunyata discussed by Nagarjuna in his remarkable book; Madhyamika Karika is

purely a Mahayana teaching. But it is actually based on the idea of Anatta or non-self, non-attachment and also on

the Paticcasamuppada or the Dependent Origination, found in the original Theravada Pali texts. Besides the idea of

Sunyata, there is the concept of store-consciousness in Mahayana Buddhism which has its seed in the Theravada

texts. The Mahayanists have developed it into a deep psychology and philosophy.1,5

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Tabular Representation of Differences between Theravada and Mahayana Buddhism1,2,3,4,6,7

# TOPIC THERAVADA BUDDHISM MAHAYANA BUDDHISM

Besides Sakyamuni Buddha and past buddhas, other
Only the historical Gautama (Sakyamuni) Buddha contemporary and cosmic buddhas like Vairochana,
1 The Buddha
and past buddhas are accepted. Amitabha and Medicine Buddha are also very
popular.
Avalokitesvara, Mansjuri, Ksitigarbha and
2 Bodhisattvas Only Maitreya bodhisattva is accepted. Samanthabadra are four very well known
bodhisattvas besides Maitreya.
Objective of
3 Arahant or Pacceka-buddha. Buddhahood (via bodhisattva path).
training
The Pali Canon is divided into 3 baskets The Mahayana Buddhist Canon also consists of
Organization of
(Tipitaka): Vinaya Pitaka of 5 books, Sutta Pitaka Tripitaka of disciplines, discourses (sutras) and
Buddhist
of 5 collections (many suttas) and Abhidhamma dharma analysis. It is usually organized in 12
4 scriptures
Pitaka of 7 books. divisions of topics like Cause and Conditions and
Verses. It contains virtually all the Theravada Tipikata
and many sutras that the latter does not have.
Main emphasis is self liberation.
Concept of Besides self liberation, it is important for Mahayana
5 There is total reliance on one-self to eradicate all
Bodhicitta followers to help other sentient beings.
defilements.
Very limited emphasis on the 3 bodies of a Very well mentioned in Mahayana buddhism.
6 Trikaya concept buddha. References are mainly on nirmana-kaya Samboga-kaya or reward/enjoyment body completes
and dharma-kaya. the Trikaya concept.
Buddhist canon is translated into the local language
Language of Tipitaka is strictly in Pali. Dhamma teaching in Pali (except for the 5 untranslatables), e.g. Tibetan,
7
dharma teaching supplemented by local language. Chinese and Japanese. Original language of
transmission is Sanskrit.
Language of Tripitaka is only in Pali. Teaching in Pali
8 Scriptures translated into local language.
Transmission supplemented by local language.
Southern transmission: Sri Lanka, Thailand,
Transmission Northern transmission: Tibet, China, Taiwan, Japan,
9 Burma, Laos and Cambodia and parts of
route Korea, Mongolia and parts of Southeast Asia.
Southeast Asia.
No distinction is made between nibbana attained Also known as 'liberation from Samsara,' there are
10 Nibbana by a buddha and that of an Arahant or Pacceka- subtle distinctions in the level of attainment for the
buddha. three situations.
Sakyamuni
Basically historical disciples, whether arahants or A lot of bodhisattvas are introduced by Sakyamuni
11 Buddha's
commoners. Buddha. Most of these are not historical figures.
disciples
Owing to local cultural influences, there is much more
Rituals and There are some rituals but not heavily emphasized emphasis on the use of rituals; e.g. Rituals for the
12
liturgy as in Mahayana schools. deceased, feeding of Pretas, tantric formalities (in
Vajrayana).

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# TOPIC THERAVADA BUDDHISM MAHAYANA BUDDHISM
Heavily practiced in the Vajrayana school of
Use of Mantras
13 Some equivalent in the use of Parittas. Mahayana Buddhism. Other schools also have
and Mudras
included some mantras in their daily liturgy.
The Vajrayana school is particularly meticulous in
Very little research and knowledge on the process these areas. There are many inner and external signs
Dying and death of dying and death. Usually, the dying persons are manifested by people before they die. There is heavy
14
aspects advised to meditate on impermanence, suffering stress in doing transference of merit practices in the
and emptiness. immediate few weeks following death to assist in the
deceased's next rebirth.
This in-between stage after death and before
15 Bardo All Mahayana schools teach this after death aspect.
rebirth is ignored in Theravada school.
One meal a day This is a highly respected practice but it is left to the
16 This is the norm among Theravada sanghas.
practice disposition of each individual in the various sanghas.
This aspect is not necessary. In places like
Very well observed in all Mahayana schools (except
Thailand where daily morning rounds are still
17 Vegetarianism the Tibetans due to the geographical circumstances).
practiced, it is very difficult to insist on the type of
However, this aspect is not compulsory.
food to be donated.
Can be quite elaborate; with a chamber/hall for
Sakyamuni Buddha and two disciples, one hall for the
Focus of worship Simple layout with the image of Sakyamuni
18 3 buddhas (including Amitabha and Medicine
in the temple Buddha the focus of worship.
Buddha) and one hall for the 3 key bodhisattvas;
besides the protectors, etc.
8 major (Chinese) schools based on the partial
doctrines (sutras, sastras or vinaya) of the teachings.
One surviving major school. The four schools inclined towards practices like Pure
Schools/Sects of
19 (this follows years of attrition, reducing the number Land/Amitabha, Ch'an, Vajrayana and Vinaya (not for
the tradition
from as high as 18) lay people) are more popular than the philosophy
based schools like Tien Tai, Avatamsaka, Yogacara
and Madhyamika.
In the course of integration and adoption by the
Mainly pre-Buddhism Indian/Brahmin influences.
people in other civilizations, there were heavy mutual
Many terms like karma, sangha, etc were
Non-Buddhist influences. In China, both Confucianism and Taoism
20 prevailing terms during Sakyamuni Buddha's life
influences exerted some influence on Buddhism which in turn
time. References were made from the Vedas and
had an impact on the indigenous beliefs. This
Upanishads.
scenario was repeated in Japan and Tibet.

21 Buddha nature Heavily stressed, particularly by schools inclined

Absent from the teachings of Theravada tradition.
practices.
The Doctrine of the Buddha and the Concept of The Concept of emptiness of emptiness, the concept
22 Absolute Truth
Nibbana of Bodhicitta and Nibbana

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Conclusion

The main goal of Theravada Buddhism is personal liberation from suffering and that of Mahayana Buddhism is

liberation of all living beings from suffering. There is considerable variation in ritual, texts, culture, etc. between the

two traditions, but also within each tradition. However, the primary differences are mainly cultural and not spiritual.

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