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Similarities and Differences Between Theravada and Mahayana Buddhism
Similarities and Differences Between Theravada and Mahayana Buddhism
The Centre of Buddhist Studies, The University of Hong Kong, Hong Kong
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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.
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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 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
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,
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
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
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:
(b) The Four Noble Truths are 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.
Though there are many similarities, but there are some important aspects in which both schools of Buddhist thoughts
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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
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
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
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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
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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
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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.
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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.
Bibliography
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Library of religious beliefs and practices. London: Routledge & Kegan Paul.
4. Williams, Paul. 1989. Mahāyāna Buddhism: the doctrinal foundations. The Library of religious beliefs and
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