Schools of Buddhism

http://Buddhism.2be.net/Schools_of_Buddhism

From Buddhist Encyclopedia

Three Jewels
Buddha . Dharma . Sangha

Three Dharma Seals
Anicca . Dukkha . Anatta

Karma . Rebirth
Samsara . Nirvana
Four Noble Truths

Seven Sets
Four Frames of Reference
Four Right Exertions
Four Bases of Power
Five Faculties
Five Strengths
Seven Factors of Awakening
Noble Eightfold Path

Bodhisattva
Four Great Vows
Ten Great Vows

Buddhist Cosmology

History of Buddhism
Timeline of Buddhism

Three Baskets

Buddhist Webring

1 Nikaya schools
2 Mahāyāna schools
3 Tantric schools
4 See also
5 References
6 External links

An image of Gautama Buddha with a Manji, traditionally a Buddhist symbol of infinity, on his chest. Ananda, the Buddha's disciple, appears in the background. This statue is from Hsi Lai Temple.

There are many divisions and subdivisions of the schools of Buddhism. An extensive list of historical schools is given below according to lineage. Surviving schools can be roughly grouped under the categories of Theravāda, Mahāyāna, and Vajrayāna. Theravāda and Mahāyāna share common methods as sutric schools, while Vajrayāna can be seen as a tantric school.

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Nikaya schools

See also: Early Buddhist schools

Sthaviravāda
- Pudgalavāda ('Personalist') (c. 280 BCE)
- Sarvāstivāda
  - Vibhajjavāda (prior to 240 BCE; during Aoka)
    - Theravāda (c. 240 BCE)
      - Theravada subschools (see #Theravada subschools|below)
    - Mahīśāsaka (after 232 BCE)
      - Dharmaguptaka (after 232 BCE)
    - Kāśyapīya (after 232 BCE)
    - Vatsīputrīya (under Aoka) later name: Saṃmitīya
  - Mūlasarvāstivāda (third and fourth centuries)
  - Sautrāntika (between 50 BCE and c. 100 CE)
Mahāsaṃghika ('Majority', c. 380 BCE)
- Ekavyahārikas (under A{oka)
  - Lokuttaravada
- Golulika (during Aoka)
  - Bahuśrutīya (late third century BCE)
  - Prajñaptivāda (late third century BCE)
    - Cetiyavāda
- Caitika (mid-first century BCE)
  - Apara Śaila
  - Uttara Śaila

Chinese Glazed stoneware of a Buddhist monk, or Future Buddha, dated to the 20th year of the Chenghua Emperor, or 1468 AD.

Samadhi Buddha statue at Mahamevuna Park in Anuradhapura, Sri Lanka carved in the 4th century AD.

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Twenty sects

The following lists the twenty sects described as Hinayana in some Mahayana texts:

Sthaviravada (上座部) was split into 11 sects. These were:

説一切有部(Sarvastivadin)、雪山部(Haimavata)、犢子部(Vatsiputriya)、法上部 (Dharmottara)、賢冑部(Bhadrayaniya)、正量部(Sammitiya)、密林山部(Channagirika)、化地部 (Mahisasaka)、法蔵部(Dharmaguptaka)、飲光部(Kasyapiya)、経量部(Sautrantika).

 Sthaviravada─┬─ Haimavata────────────────────────────────────────────
              └─ Sarvastivadin─┬───────────────────────────────────
                               ├ Vatsiputriya ─┬────────────────────
                               │               ├ Dharmottara───────
                               │               ├ Bhadrayaniya─────
                               │               ├ Sammitiya──────── 
                               │               └ Channagirika─────
                               ├ Mahisasaka─┬─────────────────────
                               │            └ Dharmaguptaka──────
                               ├ Kasyapiya────────────────────────
                               └ Sautrantika──────────────────────

Mahasanghika (大衆部) was split into 9 sects. There were:

一説部(Ekavyaharaka)、説出世部(Lokottaravadin)、鶏胤部 (Kaukkutika)、多聞部(Bahussrutiya)、説仮部(Prajnaptivada)、制多山部(Caitika)、西山住部 (Aparasaila)、北山住部(Uttarasaila).

Mahasanghika─┬──────────────────────┬─────
             ├ Ekavyaharaka         ├ Caitika
             ├ Lokottaravadin       ├ Aparasaila
             ├ Kaukkutika           └ Uttarasaila
             ├ Bahussrutiya
             └ Prajnaptivada

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Influences on East Asian schools

The following later schools used the Vinaya of the Dharmaguptaka:

Chinese Vinaya School
Korean Gyeyul
Japanese Ritsu
The Japanese Jojitsu is considered an offshoot of Sautrantika
The Chinese/Japanese Kusha school is considered an offshoot of Sarvastivada, influenced by Vasubandhu.

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Theravada subschools

The different schools in Theravada often emphasize different aspects (or parts) of the Pali Canon and the later commentaries, or differ in the focus on (and recommended way of) practice. There are also significant differences in strictness or interpretation of the Vinaya.