The real followers of the Buddha can practise this
religion without adhering to any school or sect.
A few hundred years after the Buddha's passing away, there arose
eighteen different schools or sects all of which claimed to
represent the original Teachings of the Buddha. The differences
between these schools were basically due to various interpretations
of the Teachings of the Buddha. Over a period of time, these
schools gradually merged into two main schools: Theravada and
Mahayana. Today, a majority of followers of Buddhism are divided
into these two schools.
Basically Mahayana Buddhism grew out of the Buddha's teaching
that each individual carries within himself the potential for
Buddhahood. Theravadins say that this potential can be realised
through individual effort. According to Mahayanists,
Bodhisattas are future Buddhas who, out of compassion for their
fellow human beings, have delayed their own attainment of
Buddhahood until they have helped others towards liberation. In
spite of this basic difference, however, it must be stressed that
doctrinally there is absolutely no disagreement concerning the
Dhamma as contained in the sacred Tripitaka texts. Because
Buddhists have been free to interpret the scriptures according to
their understanding. But above all, both Mahayana and Theravada are
one in their reverence for the Buddha.
The areas of agreement between the two schools are as
follows:
Some people are of the view that Theravada is selfish because it
teaches that people should seek their own salvation. But how can a
selfish person gain Enlightenment? Both schools accept the three
Yana or Bodhi and consider the Bodhisatta Ideal
as the highest. The Mahayana has created many mystical Bodhisattas,
while the Theravada believes that a Bodhisatta is a man amongst us
who devotes his entire life for the attainment of perfection, and
ultimately becomes a fully Enlightened Buddha for the well-being
and happiness of the world.
The terms Hinayana (Small Vehicle) and
Mahayana (Great Vehicle) are not known in the Theravada
Pali literature. They are not found in the Pali Canon
(Tripitaka) or in the Commentaries on the
Tripitaka.
Theravada Buddhists follow orthodox religious traditions that
had prevailed in India two thousand five hundred years ago. They
perform their religious services in the Pali language. They also
expect to attain the final goal (Nibbana) by becoming a
Supreme Enlightened Buddha, Pacceka Buddha, or and Arahant (the
highest stage of sainthood). The majority of them prefer the
Arahantahood. Buddhists in Sri Lanka, Burma, and Thailand belong to
this school. Mahayanists have changed the old religious customs.
Their practices are in accordance with the customs and traditions
of the countries where they live. Mahayanists perform their
religious services in their mother tongue. They expect to attain
the final goal (Nibbana) by becoming Buddhas. Hence, they
honour both the Buddha and Bodhisatta (one who is destined to be a
Buddha) with the same respect. Buddhists in China, Japan and Korea
belong to this school. Most of those in Tibet and Mongolia follow
another school of Buddhism which is known as Vajrayana. Buddhist
scholars believe that this school inclines more towards the
Mahayana sect.
It is universally accepted by scholars that the terms
Hinayana and Mahayana are later invention.
Historically speaking, the Theravada already existed long before
these terms came into being. That Theravada, considered to be the
original teaching of the Buddha, was introduced to Sri Lanka and
established there in the 3rd century B.C., during the time of
Emperor Asoka of India. At that time there was nothing called
Mahayana. Mahayana as such appeared later, about
the beginning of the Christian Era. Buddhism that went to Sri
Lanka, with its Tripitaka and Commentaries, in the 3rd Century
B.C., remained there intact as Theravada, and did not come
into the scene of the Hinayana-Mahayana dispute that
developed later in India. It seems therefore not legitimate to
include Theravada in either of these two categories.
However, after the inauguration of the World Fellowship of
Buddhists in 1950, well-informed people, both in the East and in
the West, use the term Theravada, and not the term
Hinayana. In fact, the Samdhi Nirmorcana Sutra (a
Mahayana Sutra) clearly says that the
Sravakayana-Theravada and the Mahayana constitute
one Yana (ekayana) and that they are not two different and
distinct "vehicles". Although different schools of Buddhism held
different opinions on the teaching of the Buddha, they never had
any violence of blod shed for more than two thousands years. This
is the uniqueness of Buddhist tolerance.