What kind of religion is Buddhism?

Buddhism (Sanskrit Buddha-s/a^sana, Buddha^nus/a^sana, Ba Buddha-sa^sana, Tibetan San!s-rgyas bstan-pa)

(i) Definition of Buddhism

The term 'Buddhism' is 'the teachings of the Buddha' or 'the religion spoken by the Buddha'. In other words, Buddhism is the religion that honors the Buddha Shakyamuni as its founder.

Buddha is the transliteration of the Indian word buddha, which means the one who has realized (the one who has become enlightened), that is, the one who has realized the truth of society and life.

The so-called 'Shakyamuni' is the abbreviation of Shakyamuni Shizun, 'Shakyamuni' is the Shakyamuni origin of the Holy One, 'Shizun' is the Buddha. So it is also called Sakyamuni Buddha, and because the surname of the Sakya tribe is Gautama (Gotama), Sakyamuni is also called Gautama-buddha (Gotama-buddha). It is the Buddha who was born in the country of Sakya in India 2,500 years ago and started Buddhism.

In addition, 'Buddhism' can also be said to be 'the teaching of Buddhahood'. According to the teachings of Buddhism, all people can become Buddhas, which is what Mahayana Buddhism says. Interpreting the Buddha as a person with full personality, Buddhism therefore aims at the fulfillment of personality. In this sense, Buddhism can be said to be 'the teaching of Buddhahood'.

(2) Classification of Buddhism

There are three criteria for the classification of Buddhism: (A) into Hinayana or Theravada, (B) into Primitive, Sectarian, and Mahayana Buddhism, and (C) into Southern and Northern Buddhism. In addition to this, there is also a division into Hinayana and Tantric Buddhism, as well as into Self-Liberation and Other-Liberation Buddhism. This latter division, however, has been advocated mainly by Japanese Buddhism.

The classification of Hinayana and Tantra was made by the Japanese Dharma Master, Kukai, of the True Word Tantra and other schools. Since the true meaning of Buddhism is the secret of the Buddha's own inner realization, which cannot be expressed by words, this secret teaching is called Tantra. Outside of Tantra, Buddhism that can be interpreted verbally is Hinayana.

The categorization of self-reliance and other-reliance is based on the Pure Land teachings of Japan's Pro-Luan and others, which state that the teaching of absolute conversion to Amitabha Buddha in order to be reborn in the Pure Land is called other-reliance. In contrast, the teachings of the Sacred Path of the Doctrine of the Buddha, which rely on one's own diligent efforts for the complete fulfillment of one's personality, are the teachings of the Self-Force Teachings.

(A) Classification of Hinayana and Samyana

The division of Buddhism into two kinds is known as Hinayana, and it can also be divided into three kinds, or Samyana.

{a}The Two Hinayana

The so-called Two Hinayana refers to the Hinayana and the Mahayana, which can also be called the Hinayana of the Voice and the Hinayana of the Bodhisattva. In this case, the Hinayana is the Hearthood, and the Mahayana is the Bodhisattva's Hinayana. So the meaning of 'Hinayana and Mahayana' or 'Hearth Hearing Hana and Bodhisattva Hana' is the same. The word 'yana' (ya^na) here means transportation. Buddhism is a means of transportation that ferries people from this shore of ecstasy (the realm of reality) to the other shore of enlightenment (the ideal realm), so the metaphor of the yana is used. In addition, regarding the usage of bhajana in addition to the Mahayana and Hinayana mentioned above as well as the voice-hearer's and bodhisattva's yanas, the hinayana itself can be referred to as bhajana as well. Such a dhyana is the sound-hearing yana and the karmic yana (this refers to the first two of the three yanas).

(1) Hinayana Buddhism: Hinayana (hi^naya^na) is also known as the inferior vehicle. It means a small vehicle, or an inferior vehicle. It is called Hinayana because it is a self-interested teaching that is based solely on the ideal of one's own fulfillment and relief. It is also called s/ra^vakaya^na, because Hinayana Buddhism emphasizes enlightenment by hearing the Buddha's teaching. The so-called voice-hearers are the disciples. The disciples of the Sakyamuni, led by the Ten Great Disciples, are all called voice-hearers.

In fact, the so-called Hinayana and Vajrayana are names that are used in a disparaging way from the standpoint of Mahayana Buddhism to refer to Sectarian Buddhism. Sectarian Buddhism itself does not call itself Hinayana or Vajrayana. In the T'ien-t'ai system of teachings, Hinayana Buddhism is referred to as the Tripitaka or, more generally, the Tibetan religion. This is because the teachings of the Hinayana are made up of the teachings of the Sutras, the Laws, and the Treatises.

Both Chinese and Japanese Buddhism before the time of the Nihonzon considered Hinayana Buddhism to refer not only to Sectarian Buddhism, but also to the primitive Buddhism that preceded Sectarianism. In fact, 'Hinayana' should refer only to formalized sectarian Buddhism, and should not include the primitive and fundamental Buddhism of the early Buddhism. (2) Mahayana Buddhism: Mahayana (maha^ya^na) translates as Mahayana, and refers to a large or excellent vehicle. It is a teaching of self-realization that seeks not only self-fulfillment and relief, but also extensive relief for others. Unlike Hinayana Buddhism, which seeks only self-benefit, it balances both self-benefit and altruism, and this teaching is Mahayana Buddhism. Its ideal is to become a self-realized Buddha in the end, so Mahayana is also known as the Bodhisattva Yana (bodhisat tva-ya^na) or the Buddha Yana (buddha-ya^na). (3) The difference between Mahayana and Hinayana: After the original Buddhism, the sectarian Buddhism, which was established more than a hundred years after the demise of the Buddha, gradually became formalized and deformed, and since the original religious standpoint of Buddhism disappeared, Mahayana Buddhism, which advocated a return to the true spirit of the Shakyamuni Buddha, appeared only about four hundred years after the demise of the Buddha. Mahayana Buddhism used the names of Hinayana and Vajrayana to defy the sectarian Buddhism, and its own position was to inherit the true spirit of Buddhism. Therefore, there is a difference between the characteristics of Sectarian Buddhism and early Mahayana Buddhism, and a comparison of this difference can be found in the following table:

┌------ --------┬- ---------- ---┐

│ Sectarian Buddhism│ Early Mahayana Buddhism│

├---- ---------- ┼--------- -----┤

│ (1) The │(1) Bodhisattva Thought│

│ Sound Hearing Thought (Sound Hearing Vehicle) which aims at attaining the fruit of Arhatship. │ (Bodhisattvic multiplication) │

│ (2) The other-discipline of attaining freedom from the suffering of karmic rebirth │ (2) The voluntary tendency to │

│ doctrine due to the aspiration to attain Buddhahood (karmic thought). │ Self-discipline to go to the evil world (wishful thinking│

│ │ Thought). │

│ (3) ****seeking self-fulfillment and liberation while │ (3) relieving all sentient beings and contributing to the social │

│ │ Self-beneficence (Hinayana) │ Altruism (│

│ │ │ │ │ │ │ ) of cultivating efforts for the evolution of the whole. │ Mahayana). │

│ (4) Stagnation in the texts of sacred texts, clinging to the │ (4) Attitude of 'emptiness' based on prajna wisdom, selflessness, and non-attachment │

│ │ Attitude of 'emptiness' based on the 'having' of things │ │ (Emptiness). │

│ (There is). │ │

│ (5) The tendency to be more theoretical and scholastic │ (5) In comparison, for the practice of faith │

│ , its theory and practice are often not related to each other │ │ more importance is attached to the theory than to the scholastic, │

│ │ the system (of theory). │ Its theory is not empty talk, but is the basis of practice│

│ │ (of practice). │

│ (6) Although it is dominated by the mendicant masses, │ (6) Although it is dominated by the household masses, │

│ │ it is of a lower realm. │ But the realm is higher. │

└--------- -----┴---- ---------- ┘

After the middle period of Mahayana Buddhism, emphasis is placed on philosophical theories, which are gradually theorized and specialized. On this point, the religious side of the practice of faith in middle period Mahayana Buddhism is the same as that of Sectarian Buddhism, which is a kind of backwardness and degradation. The characteristics of Mahayana Buddhism after the middle period are as follows: (1) the emphasis on bodhicitta, (2) the philosophical examination of the source of bodhicitta, Buddha-nature (K???a), (3) the doctrine of selflessness which does not only refer to the absence of human beings, but also to a twofold selflessness which encompasses both the absence of human beings (the emptiness of I) and the absence of Dharma (the emptiness of Dharma), and (4) the role of the mind and consciousness which not only refer to the superficial mind of the six senses, but also to the role of the mind and consciousness as a whole, but also include the six senses of the superficial mind. (4) the role of mind and consciousness not only refers to the superficial mind of the six senses, but also includes the potential mind of the last and arya senses, (5) a detailed philosophical examination of the Bodhisattva, Buddha body, Buddha land, and Nirvana theories, which is not found in Hinayana Buddhism and early Mahayana Buddhism. The Buddha was regarded as having a character that was fundamentally different from that of the disciples of the Buddha, that is, he possessed the eighteen non-descriptive dharmas and the thirty-two phases and eighty virtues that could not be seen among the disciples of the Buddha. Such 'phases and goodnesses' were formed by gathering all kinds of good deeds, such as Paramita, over a long period of time during the three akashas and one hundred kalpas of the Bodhisattva era. In contrast, the disciples of the Buddha merely listen to the teachings of the Buddha and practice according to them. By relying only on this kind of practice they will certainly not be able to become Buddhas, and at best they will only be able to attain the highest state of enlightenment of the voice-hearers, the fruit of Arahantship.

On the other hand, Mahayana Buddhism believes that all human beings possess the Buddha nature, and therefore can become bodhisattvas if they develop bodhicitta. If one gradually accumulates the six paramitas and other good deeds with the vows and self-realization of a bodhisattva, then anyone can become a Buddha, and even if he or she cannot become a Buddha in this life, he or she will surely become a Buddha during the eternities to come. With this kind of self-awareness, determination, and effort, one should never think that one cannot attain Buddhahood, but rather, with great self-confidence, one should practice and advance as a bodhisattva. This is where the difference in mindfulness between the Hinayana and the Bodhisattva Hinayana comes into play.

{2}The idea of karma and the idea of aspiration: According to the teachings of the Vowels, the Arahant, who has attained the highest state of enlightenment, is the final goal of escaping from the world of rebirth and suffering and arriving at the ideal world of Nirvana, which is free from suffering and secure in its tranquility. The highest state of this ideal world is called 'non-residue nirvana', which is a state of freedom from rebirth that can only be attained after the death of the physical body. It is a matter of the cause and effect of the cycle of karma, with the aim of being free from the suffering of rebirth and attaining the bliss of nirvana, and of one's own personal self.

In contrast, the practice of Mahayana bodhisattvas, from the initial initiation of bodhicitta, is characterized by the vow to 'liberate others before liberating oneself', and is not at all like the Hinayana practice, which is merely to renounce the suffering of the cycle of birth and death, and to seek the bliss of immortal Nirvana. Mahayana practitioners do not have thoughts of suffering and karma, and not only do they not avoid suffering, but they also devote themselves to the relief of those who suffer, even if they have to go to the evil realm of suffering and incur suffering. Therefore, there is no question of suffering, happiness, or reincarnation; all one has is the Bodhisattva's wish to help all beings. This attitude is autonomous and self-disciplined, and must be distinguished from the other-disciplined attitude that is swayed by karmic suffering.

{3}The Hinayana and Mahayana: The fundamental teachings of the Hinayana are the Four Noble Truths and the Eightfold Path, which are aimed at self-fulfillment. By attaining the Four Noble Truths and the Eightfold Path, one completes one's own personality, and at the same time one is able to serve other sentient beings. An arhat who has attained the highest state of enlightenment of the voice-hearers is not necessarily a self-interested individual, but may also be engaged in the work of educating and providing relief to the world. The word arahant (arhan, arahan), which can also be translated as 'to make offerings', refers to a person who is qualified to receive offerings and respect from others. Since an arahant teaches the world and gives the world the benefit of bliss, he is certainly qualified to receive the world's respectful offerings.

From this point of view, the Arahant is by no means a solitary good person who has no connection with the world at all. To say that a voice-hearer seeks only self-interest is a not-so-appropriate non sequitur for Mahayana Buddhism. At the time of the rise of the Mahayana Buddhist movement, Sectarian Buddhism (Hinayana) had become so deformed that it had lost its religious character to guide and educate the world, and this is probably the reason for the above criticism of Mahayana Buddhism.

If it were only for the fulfillment of the self-personality, the teachings of the Four Noble Truths and the Eightfold Path would be sufficient. However, Mahayana Buddhism is not satisfied with this. That is why the Bodhisattva's practice does not use the Eightfold Path, but the Six Paramitas as a unique practice. Since the Noble Eightfold Path contains only the virtues of self-fulfillment and is not sufficient in terms of altruism, it is appropriate to add to the Mahayana Bodhisattva's practice the socially significant virtues of giving and forbearance.

In the practice of the Six Paramitas, giving comes first. All people in society help each other and practice the good deeds of giving charity, which Mahayana Buddhism thinks is very necessary. This is the reason why Mahayana Buddhism is a means of transportation for the relief of the majority and why Sectarian Buddhism is a small means of transportation for the minority.

{4}The existence and emptiness: In Sectarian Buddhism there is a dense study of the so-called Abhidhamma teachings, but many of them are on the subject of 'existence' which was forbidden by the Sakyamuni, and at the time of the Sakyamuni, there were certain statements in the outer religions about the existence or non-existence of entities (existentialism, positivism). These statements were useless for solving the problems of life. Therefore, the Sakyamuni prohibited all these issues. What Buddhism regards as a problem is not the essence, but the phenomena around us, which are in a state of change, and what we should do about them, what we should do about them, what we should do about them, what we should do about them, and what we should do about them. These are the most important questions for Buddhists. The treatment of these questions is the karmic doctrine. Buddhist doctrines such as the Four Noble Truths, the Noble Eightfold Path and the Twelve Karmic Principles all stand on such a position as described above.

But although the sectarian Buddhist discourse on existence has departed from the original Buddhist position, the Mahayana Buddhists have resurrected the correct Sakyamuni position by emphasizing the emptiness of prajna, resurrecting the correct doctrine of origination.

{5}Theoretical and practical: Sectarian Buddhism has made detailed theoretical studies of the theory of existence and other issues, and there have been frequent polemics among the sects. However, most of these were mere discussions unrelated to practice, and therefore, practical practice and religious activities were neglected. In Mahayana, which seeks to rectify this shortcoming, faith and practice are emphasized more than pure theory, and theory is discussed in the same way as in primitive Buddhism, except that it is regarded as the basis of practice.

{6}Specialized Lay Buddhism and Shengyi Lay Buddhism: The theories of Sectarian Buddhism, based on the Abhidhamma, are very detailed and dense, and this is a specialized study which is difficult for the general public to understand, and which is not necessary for the practice of the faith by the public. In sectarian Buddhism such as this, the instructors stayed in the monasteries and devoted themselves to doctrinal studies, which hindered the religious activities of the Buddhists and thus became the cause of the decline of Buddhism. The Mahayana Buddhists, who were greatly moved by this shortcoming, proposed a way of practicing the faith that could embrace all people, and this way of practicing the faith is the Six Paramitas, which are the practices of the Bodhisattvas. The first of these, giving, is a virtue that is easily practiced by ordinary people at home.

And the giving here is the giving of the three whorls of emptiness, which means that the one who gives must be able to be indifferent to the giver, the receiver, and the object of giving. One should not expect any rewards from giving, but should treat giving as an act of compassion emanating from the true heart of 'emptiness and selflessness,' and thus such giving is supreme. This attitude is not limited to giving. The precepts, patience, and wisdom are all the highest virtues based on 'emptiness'. This is the reason for calling them Paramita. In other words, the teaching of the Mahayana is that all the daily actions of living at home can be consistent with the first teaching of Buddhism, and that the place of living is also the dojo of practice.

{b}Three Hinayana

The so-called Three Hinayana means the Hinayana, the Karmapa, and the Buddha. This is a subdivision of the above mentioned Two-Yana (Hinayana and Mahayana). Hinayana is divided into Sound Hearing and Karmic Realization, while Mahayana is Buddha Hinayana. In this case, the Hearing Vehicle (Hinayana) and the Buddha Vehicle (Mahayana) have already been explained earlier and will not be repeated.

The Karmic Vehicle (pratyekabuddha-ya^na) is also known as the Hinayana. Karmaputra (pratyekabuddha,pacceka-buddha) is phonetically translated as Pushya-buddha, and meaningfully translated as Dokyo. Karmapa is different from the voice-hearer who 'hears the teachings of others and becomes enlightened'. He does not rely on the teachings of others, but becomes enlightened by observing the truth of karma on his own. And unlike the Buddha, who relieves others, but aims only at his own enlightenment, he lives in seclusion, detached from the world, a solitary good person who does not relieve the world.

Since ancient times, it has been said that the teachings of the Sound Hearers are the Four Noble Truths and the Eightfold Path, the teachings of the Karmapatriyas are the Twelve Margins, and the Mahayana teachings of the Buddhas and Bodhisattvas are the Six Paramitas. But this is what is said from the standpoint of the Mahayana. It is only a general dispensation. In the history of Buddhism, karmic consciousness actually did not exist. The so-called unique teachings of karmic consciousness itself are not there. So there should be no distinction between the teachings of the three yanas like the one made above. The Four Noble Truths and the Eightfold Path or the Twelve Karmas or the Six Paramitas, all of them are basic Buddhist teachings.

(B) Classification of Primitive, Sectarian, and Mahayana Buddhism

By the era in which the Buddhist doctrine was developed, it can be classified as Primitive, Sectarian, and Mahayana Buddhism. This is mainly an examination of indigenous Indian Buddhism.

{a}Primitive Buddhism

[Primitive Buddhism] This refers to the early period of Buddhism from the time of Shakyamuni to about a hundred years after the demise of the Buddha. During this period, the Buddhist orders were not divided, not divided, but were all united as in their original form.

This early Buddhism can be divided into two types, the first half of which is Fundamental Buddhism, and the second half of which is Primordial Buddhism in the narrower sense. Fundamental Buddhism is the purest and most fundamental of the teachings of the Sakyamuni, and this refers to Buddhism from the time of the Sakyamuni's reign until about thirty years after the Buddha's demise.

{b}Sectarian Buddhism

[Sectarian Buddhism] For more than a hundred years after the Buddha's death, there were differences in the interpretation of the precepts and doctrines within the Buddhist orders, and there was a gradual confrontation of views between the conservative and the innovative schools. The revolutionaries were called Maha^sanghika, while the conservatives were called Therava^da^ and maintained the traditional form. It is said that this initial rival split occurred about a hundred years after the demise of the Buddha. After the initial split, there were some conflicting views within the sects, and as Buddhism gradually spread to various parts of India, the liaison and relationship between the local sects was broken, and the local sects gradually became independent, so the fundamental two sects (i.e., the Popular Sect and the Theravada Sect) gradually split up again, and after two or three hundred years, the so-called eighteen or twenty sects were finally established. In this way, the Buddhism of these divided sects is called sectarian Buddhism.

[Sacred texts and the Tripitaka of the Sectarian Buddhism] The sacred texts of the sectarian Buddhism are the Avalokiteshvara and the Torah, which were handed down in the primitive Buddhist era. These two sacred texts have been changed to a greater or lesser extent by the various sects of Buddhism. In addition, the sects also teach what is known as the Abhidharma (the collection of treatises). The Abhidhamma consists of the definition of the statements of the ahimsa sutras and the classification and organization of the doctrines. It is a philosophical (theological) study that was developed and established during the time of the various schools. All the sects have produced and transmitted Abhidhamma literature, the treatise collection. (Refer to the previous item, 'Haves and Have-nots.'

In summary, the fundamental sacred texts of the various schools are the Ahamkara Sutra, a collection of the Buddha's sayings, the Sutta Sutta; the Torah Sutta, a collection of the rules governing the life of the order; and the philosophical writings, the Torah Sutta. -The Sutra, a collection of the teachings of the Buddha; the Torah, a collection of the provisions for the life of the Order; and the Discourses, a collection of philosophical writings.

From the Sutras and the Law one can see the characteristics of the various sects, but since these were handed down in the primitive Buddhist era, there are still many areas of agreement between the various sects, whereas the treatises are produced by the various sects alone, so although there are many similarities and correspondences, the sects have a strong coloring, and there are many differences between the various sects. The Sutra and Law collections contain the sayings of the Shakyamuni, but the Treatise collections were established later and deal with formal, cumbersome philosophical theories that are unnecessary for the average believer.

The so-called Era of Sectarian Buddhism refers to the period after the Primitive Buddhist Era, when the various sects were founded and completed, and up to the rise of Mahayana Buddhism, i.e., the period of two or three hundred years beginning in the third century BCE. However, from the third century B.C.E. onwards, Sectarian Buddhism (Hinayana) and Mahayana Buddhism coexisted in various parts of India. According to Xuanzang's account, around the seventh century, there were more Hinayana monasteries and monks than Mahayana monks in all parts of India.

{c}Mahayana Buddhism

Because of the formalization and scholasticization of Buddhism, the original religious activities of Buddhism were slackened. Mahayana Buddhism was a movement engaged in restoring Buddhism to its original character, a new Buddhism that emerged around the first century BCE. This new Buddhism scorned and rejected the old Sectarian Buddhism, calling it Hinayana, the Hearsayana. It produced a distinctive canon, different from the sectarian Tripitaka, which it called the Buddha's Sayings. These are the Mahayana classics. Of course, their authors are unknown, based on their belief that if Shakyamuni had spoken in this age, he would have said, as they did, that this is the true Dharma, and that what has been said here is a better realization of the true spirit of Shakyamuni than the canonical texts that have been handed down by the sectarian Buddhists. For this belief that they have established, it can be said to be proper when viewed objectively.

[Buddha's sayings and non-Buddhist sayings] The claim that the new Mahayana texts are not Buddha's sayings is based on the standpoint of Sectarian Buddhism, which regards them as demonic sayings, and considers them to be by no means Buddha's sayings. After the Meiji Kyo N, the Western method of historical research was adopted by Japanese academics, and among Buddhist scholars, it was agreed that Mahayana was not spoken by the historical Buddha.

But the so-called 'Buddha's saying' is also problematic. If it is only the Dharma spoken by the historical Shakyamuni that is considered to be the Buddha's words, then there are also Dharmas spoken by the Buddha's disciples in the primitive classic Ahamkara Sutra, and those are not the Buddha's words. Moreover, even the Aham sutras were spoken by the Buddha, but they did not take their present form until hundreds of years after the Buddha's demise. During this period, since it was passed on from memory, there were always conscious and unconscious changes added, and it must not have been the original form of the Buddha's words.

In this strict sense, even the original classics are not necessarily the words of the Buddha. Therefore, the modern view is that as long as the Buddha's true spirit is transmitted and the Dharma is correctly stated, it can be regarded as the Buddha's words. Such a view is the general theory of the scholarly world, and measured in this sense, it is possible to claim that the Mahayana classics are the words of the Buddha.

[Buddhism's Prosperity and Defects] There were many followers of Sectarian Buddhism who were ****ed off by the emerging Mahayana Buddhist movement. This movement is also rapidly expanding in popularity throughout India. In the case of Sectarian Buddhism, the stimulus of Mahayana Buddhism also led to some introspection and improvement. Although there was a struggle between the two, they gradually assisted each other in combating the new foreign religions that were emerging at the time, and the heyday of Buddhism came at this time.

Originally, from the third century B.C.E. to the fifth century A.D., the flourishing of Buddhism in India far exceeded that of other religions and philosophies, and some Western scholars have called the India of this era the 'India of Buddhism'. But this is an overstatement. Why? Because no matter how prosperous Buddhism was, it was only the upper structure of the people's spirit, and could not transform or dominate the customs and class system of the lower structure. Therefore, when Buddhism flourished, Indian society still maintained the Hindu-style lower structure of social organization. This is the reason why Buddhism could not take root in India itself.

In India, since the fourth and fifth centuries, there has been a revival of orthodoxy, which has gradually gained strength. In addition to taking in folk beliefs, Hinduism also absorbed the good doctrines and precepts of Buddhism. The spiritual virtues of Buddhism were incorporated into Hinduism. On the contrary, Buddhism was still engaged in specialized doctrines and studies, and neglected the practice of faith.

This situation became more pronounced after the seventh and eighth centuries. And it was at this time that the Muslims invaded India and expanded their power. They attacked other religions by force. Buddhism, too, was dealt a fatal blow in this situation. Classics were burned, statues and monasteries were destroyed, and monks were brutally murdered. Native Indian Buddhism died out completely around 1200 CE.

[The three phases of Mahayana Buddhism] Mahayana Buddhism in India can be divided into three phases: the early, the middle, and the late. The characteristics of these three periods differ in character, thought and literature. (1) Early Mahayana Buddhism: This refers to the Buddhism that existed from around 300 AD. This is the time when Mahayana Buddhism existed in a new and pure form. Mahayana Buddhism of this period is centered on the practice of Buddhist faith and the best expression of the true spirit of Shakyamuni. This is fully expressed in the sutras and treatises of the early Mahayana period.

[Sutras and treatises of the early Mahayana period] The classics of the early Mahayana period include the Prajna Sutras (the Mahaprajna Sutra, the Great Prajna Sutra, the Minor Prajna Sutra, the Diamond Prajna Sutra, the Reasonable Prajna Sutra, the Prajna Heart Sutra, and the Rinpoche Prajna Sutra, the Vedic Sutras, the Avatamsaka Sutra (the 60-volume version, the 80-volume version, the 40-volume version, etc.), the Dharma Sutra, and the Sutra of the Infinite Life, etc. Scholars who have studied these texts include Long Shu, Tipu, and Tibbuti, who were the most famous of their kind. The scholars who studied these classics included Longshu, Tibbā and others. Long Shu wrote important works such as the Zhong Lun, the Twelve Doors, the Da Zhi Du Lun, the Ten Residences of Vishnu, and the Treatise on Returning Criticism. Tib. also authored the Hundred Discourses, the Four Hundred Discourses, and other books. (2) Middle Mahayana Buddhism: The Mahayana of the period from about 300 CE to about 650 CE is Middle Mahayana Buddhism. During this period, Mahayana also gradually engaged in philosophical and scholarly research and study. At that time, the philosophical thought of the laymen was greatly developed, and the so-called Six Schools of Philosophy and other schools flourished. In order to fight against them, it was necessary for Buddhism to develop philosophical theories. Not only Mahayana, but also sectarian Buddhism, developed their philosophies in detail.

But as a result of this specialization, the practical aspects of the practice of popular beliefs were neglected. As a result, Buddhism as a religion had to decline. The literature of the middle period of Mahayana Buddhism contains many philosophical theories, both in the classics and in the treatises. Even the classics appeared in the form of philosophical books. If we look at it from the point of view of philosophical theories, the Middle Mahayana Buddhism can be said to be the most outstanding philosophical thought in the whole history of Indian Buddhism, and even in all Indian philosophy.

[Sutras of the Middle Mahayana] The classics of the Middle Mahayana can be divided into three systems in terms of thought. These three are: (a) the classics that deal with K???a and the nature of the Buddha, such as the K???a Sutra, the Sutra of the Victorious Adornment, and the Mahāyāna Nirvā?a Sutra. (b) Classics of the Yogacara school, like The Sutra of the Explanation of the Profound Mysteries, The Mahayana Abhidharma Sutra, and other books. (c) Classics that synthesize the first two, such as the Lankavatara Sutra and other books. There are also books such as the Golden Light Sutra, the Pojagi Sutra, and the Mahayana Abhidhamma Sutra.

There are many scholars who have studied the middle Mahayana classics and organized and explained the teachings. Maitreya, Wuji, Shih-ch'in (T'ien-ch'in), An-hui, Khen-hui, Chenna, and the Protector were among them. Regarding their philosophical books, the Yogacara school includes the Yogacara Dharma Treatise, The Treatise on Regaining the Mahayana, The Treatise on the Mahayana Solemn Sutra, The Twenty Treatises on Vaisnava Sense, The Thirty Ode on Vaisnava Sense, and The Treatise on the Formation of Vaisnava Sense. For the Ru Lai Zang system, there are the Treatise on Buddha Nature and the Treatise on Treasure Nature. For a synthesis of both of the above, there is the book The Treatise on Mahayana Initiation.

[Buddhist Schools of the Middle Ages] A considerable number of these middle-period Mahayana classics and treatises were translated into China. From the Northern and Southern Dynasties to the Sui and Tang dynasties, Chinese Buddhism flourished. In addition, in the middle period in India, there was a flourishing school of Chinese Buddhism that studied and interpreted the early Mahayana treatises, the Zhongguo Lun, and it flourished. This school gave rise to two schools of thought. In addition, the Yogacara school also had its own sub-schools. The synthesis of Zhongguang and Yogacara resulted in an extremely complex body of thought. Very little of this has reached China, while there are many extant sources translated into Tibetan.

All in all, the representative works of Buddhist philosophy of this period were also adopted by foreign religions. The Mahayana school of Buddhism at this time consisted of the Ma^dhyamika and Yoga^ca^ra schools of thought. In the Hinayana, there were the Vaibha^s!ika and the Sautra^ntika. The Sutra^ntika and the Vaibha^s!ika are the two schools of Buddhism. The Sutra^ntika and the Vaibha^s! Most of them have been translated into Chinese, such as the Mahavamsa Sutra, the Miscellaneous Abhidharma Sutra, the Kusha Sutra, and the Shunzheng Sutra. A treatise more closely related to the Sutra, the Sungshi, was also translated into Chinese. (3) Late Mahayana Buddhism: The period from about the seventh century to the end of Indian Buddhism in the early thirteenth century is called Late Mahayana Buddhism. In the middle period of Mahayana Buddhism, its philosophical theories fell into a specialized form and neglected to provide guidance for the practice of popular beliefs. Late Mahayana Buddhism is to restore the religious activities of the people in the practice of their faith. Here it was necessary not only to maintain the philosophical theories of the middle period, but also to make them easy to understand, and therefore to represent them in a symbolic way in order to realize the ideals of Buddhism. At that time it was generally popular in India to symbolize the Tantric literature, and what followed this trend and became symbolized was the later Mahayana Buddhism. This is the True Word Tantra. According to this symbolic expression, the sealing of the hands is the body tantra, the chanting of the true words is the speech tantra, and the inner contemplation of the seed characters symbolizing the Buddha is the mind tantra. It is on the basis of these three tantras that the ideals of Buddhism are practiced.

Based on these symbols, the lofty philosophical ideas of Buddhism can be easily demonstrated. So this new form of Buddhism seemed to be very popular in East India, where Buddhism was based. However, soon this Tantric Buddhism became mixed with folk beliefs and lost the pure ideals of Buddhism and its original character. In other parts of the world, it suffered from the oppression and attacks of Hinduism and Muslimism, and so Buddhism disappeared from the face of the earth.

[Late Mahayana Buddhist texts] The early texts of Late Mahayana Buddhism include the Dhyana Sutra, the Vajradhara Sutra, and the Sushumna Sutra, as well as a variety of truthful dharanis and rituals. Most of these have been translated into Chinese. However, the Tibetan language contains many more esoteric texts that have not been translated into Chinese. Tibetan Buddhism (Lamaism) is the Buddhism of the Tantric system, and therefore the Tibetan texts are the most important source of information for the study of Late Mahayana Buddhism in India, as is the case with the commentaries on Middle Mahayana Buddhism.

[The spread of Buddhism outside India] Beginning with Sectarian Buddhism, and the early, middle, and late Mahayana Buddhism, there were opportunities for the transmission of Buddhism to China through Central Asia or the southern sea route, beginning around the first century, and for more than a thousand years the classical texts were continuously translated into Chinese. Indian Buddhism and Buddhist texts were also imported into Tibet and translated into Tibetan in the centuries beginning around the seventh century and ending with the demise of Indian Buddhism. The South Seas of Java and Sumatra, where Buddhism was introduced from India in the fourth and fifth centuries, also flourished. Chinese Buddhism was later introduced to the Korean Peninsula and Japan. In addition, Tibetan Lamaism was introduced to Mongolia and the northeast of China.

The above mainly refers to Mahayana Buddhism, but as for the sectarian Buddhism, Theravada Buddhism was introduced to Ceylon, Burma, Thailand, Khmer, Laos, and other southern regions, and is still y practiced by the local people even today. The following is a brief description of the situation.

.C Buddhism in the South and Buddhism in the North

Buddhism can be categorized into Buddhism in the South and Buddhism in the North according to the region. However, this categorization and designation is a matter of expediency and convenience. The main thing is: Buddhism south of India itself is called Southern Buddhism or Southern Buddhism. That which proceeds to the north is called Northern Buddhism or Northern Buddhism. Or, in terms of present-day geographical location, Southern Buddhism is in the south compared to Northern Buddhism, so it is called Southern Buddhism. However, what belonged to the scope of Northern Buddhism was also found in the ancient South China Sea areas such as Java and Sumatra. Therefore, it is not entirely appropriate to refer to Northern and Southern Buddhism in terms of their popularity.

{a}Southern Buddhism

This refers to the Buddhism that was once prevalent in the southern regions of present-day Ceylon, Burma, Thailand, Khmer, Laos, and so on, and is also called Southern Buddhism. It is a school of Hinayana Buddhism, which may also be called Therava^da Buddhism, or Pa^li Buddhism. The reason it is called Pali Buddhism is because the Tripitaka of this Buddhism was transmitted in the Pali language of ancient India.

This type of Buddhism was introduced to Ceylon in the third century B.C., during the time of King Ashoka. At that time Ashoka ruled India and practiced Buddhism and spread it not only throughout India,