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After great exertion, they at last coined the terms ‘ Hinayana’ and ‘ Mahayana,’ the former, they thought to be the fit epithet for their opponents Sthaviras, as serving their purpose, while the latter, conveying a sense of superiority, they reserved for themselves. Thus, the terms ‘Mahayana’ and ‘ Hinayana’ came into being. _ ? Dipayatiéa. p. 36. Just the same expression we find in the Mah&vibés&-fastra of Sarvastivédius (see Shou Bundle, Vol. 4, pp. 96-98, of Chinese Tripigaka). Regarding this point we have a very interesting statement in the Mahayana Vinaya, Wa find there, many times, that “If any one call Mahdyanist by the term ‘ Adharma.-vadin,’ then it will be the greatest sin.” From this, it is evident that Maha&y&nists were sometimes called by the term ‘ Adharma-vaédin’ by the Hinayénista. CHAPTER IV. How the’ Mahasanghikas found out or coined the terms Mahayana and Hinayana ? ‘The terms ‘ Mahayana’ and ‘ Hinayana’ are not met with in the Pali Nikayas nor in the Chinese translation of Buddhist Agamas which are regarded as the most trust- worthy of all extant records of the original form of Bud dhism. But these terms, on the contrary, have been. used. several times in Mahayana Sitras as well as Sastras, as I have already noted in the introduction. And 1 have also discussed in the previous section that these terms were coined and used by the men of Mahasanghika school. Here one thing, we should bear in mind, that every word has more or less, its history at its back. Therefore, such terms like ‘Mahayana’ and ‘Hinayana’ did not come into use all on a sudden; they must have passed through. a series of previous historical stages. As I have already said, the Mahasanghikas, before they could finally coin these terms, had to come across a good deal of similar other terms. So, our first duty is to find out the terms they used before the coinage of the terms ‘ Mahayana’. and ‘ Hinayana.’ Then we should see how they found out: and which one was first used and which was next, If we look at Mahayana Sititras like Prajiaparamita, Avatatasaka and Saddharmapundarika-stitras which are , regarded as the earliest existing ones among Mahayana Siitras before the time of Nagarjuna, we find several terms like ‘ Ekayana,’' ‘ Agrayana,’*® ‘ Anuttarayana,’* 1 See under the explanation of the term c Ekayana,’ * Saddharmapundarika-sitra, Part I, p. 61, Bibliotheca Buddhica Edition, and Tien Bundle, Vol. 5, p. 26a, of Chinese Tripitaka. Ti'en Bundle, Vol. 9, p. 12a, Vol. 10, p. la, Vol. 10, p. 48a, of Chinese Tripitaka and Karna pundarika-siitra, p. 67, (B. T. S. Edition, Calcutta). 118 ORIGIN OF MAHAYANA BUDDHISM ‘ Uttamayana,’ ' ‘Paramayana’ (Prathamayana or Srestha- yana),” ‘ Bodhisattvayana,’* .and ‘ Buddhayana,’ as synonymous with the term ‘Mahayana.’ Among the terms ‘ Ekayana,’ ‘ Buddhayana’* and ‘ Bodhisattvayana’ have been used more frequently thanthe other terms, and when the term ‘Ekayana’ was used in the place where Buddha’s Ontological ideas have been expressed or in the place of the term ‘ Mahayana,’ then the_ corresponding terms ‘ Dviyaina’ or ‘Triyana’ were used in the place where Buddha’s Phenomenological ideas have been expressed or in the place of the term Hinayana. For example, in the Saddharmapundarika-siitra it is stated thus :— “ua fe art feat a fart afad fe Fenfer aenfa rn he C = “ There is, indeed, but one vehicle ; there is no second, nor a third, anywhere in the world.” ° The same statement occurs many times in the same Sitra.’ And the terms ‘ Anuttarayana,’ ‘ Prathamayéana,’ ‘Agrayana, ‘Paramayina’ and ‘Uttamayaina’ are noshing but the synonyms of the term ‘ Ekayina.’ Sitnilarly, when the terms ‘ Buddhayana’ or ‘ Bodhisattva- yaaa’ were used in the place where Buddha’s Ontological ideas have been expressed or in. the place of the term Mahayana, then the terms ‘ Arhatya4na,’ ‘Srivakayana’ were used in the place where Buddha’s Phenomenological ideas have been expressed or in the place of the term ‘Hinayana.’ We see also that the term ‘ Ekayana,’ ? Lalita Vistara, p. 142 (J. R. A. S., p. 34, 1900). 23.8. A.S., p. 33, 1900. 3 See under the explanation of the term ‘ Bodhisattvayanz ’ * See under the explanation of the term ‘ Buddhayana.’ 5 Part I, p. 46, of Bibliotheca Edition. ¢ g. B. #., Vol. XXI, p. 46. Part I, pp. 48-49, pp. 76, 79, 8a, Part II, pp. 13a, 189. {OW THE TERMS WERE COINED ? 119 though sometimes indicates the same idea as expressed by the term ‘Buddhayana,’ it mainly occurs where Buddha’s Ontological ideas on ‘cosmic existence’ are dealt witb. On the contrary where Buddha’s Ontological ideas on the ‘human life’ are mainly dealt with, the terms ‘Buddhayana’ and Bodhisattvayana are used. But the term ‘Mahayana’ was indicative of Buddha’s Ontological perception on both ‘ cosmic existence ’ and ‘human life’ ; that is say, this term ‘indicates the sense both of ‘Ekayana’ and ‘ Buddbayana’ or ‘ Bodhisattvayana.’ Here we should bear in mind that the term _‘ Mahayana * as well as ‘Hinayaina’ which occur in early Mahayana Siitras like Prajfiapa&ramita and Saddharmapundarika were not yet used in the sense of comparison as we find them in the later Mahayana Siitras aud Sastras which came ‘to being about the time of Nagarjuna. For example, i in the Saiddharmapundarika-siitra, we find the term ‘ Hinayana’ only twice' and in the Chinese translation of Paiica- vimsati-sihasrika-Prajiaparamita-sitra we find the term once only® but there the term was not used to serve the purpose of comparison. Butin the Chinese translation of Suvikrantavikrami-paripriccha of Mahaprajfiaparamita * and Mahayana-parinirvana-sitras * which are regarded as later composition, we find several times the terms ‘Mahayana’ and ‘Hinayina’ used in the sense of comparison. Now it is clear that the terms ‘ Mahayana’ and ‘ Hinayadna’ came into existence later than the terms ‘Ekayana’ and ‘ Buddhayana’ or Bodhisattvayana, ete. In my opinion, these terms were _in vogue in- the time of Nagarjuna. * Part I, p. 60, and Part 2, p. 147. % Yiich Band'e, Vol. 5, p. 43a, of Chinese Tripitaka. * Yiich Buudle, Vol. 8, pp. 676, and 68a * These sitras are included in the In Bundle, Vols. 5-9, where these terms have been used many times. 120 ORIGIN OF MAHAYANA BUDDHISM Our next enquiry then, is to find out the priority of these different terms that came into use before the coinage of the terms ‘Mahayana’ and ‘ Hinayina.’ The terms ‘Ekayana,’ ‘Anuttarayana,’ ‘ Vinayayana,’ ‘Brahmayana’ and ‘Dbammayana,’ occur both in the Pali Nikaiyas and the Chinese translations of the four Agamas. For example in the Samyutta Nikaya it has been stated :— “ Hkayano’yam maggo sattinarh visuddhiya.” ! “ This is the only path, the only course, that exists * for the purification of the beings. Again, in the same Sutta :— “Tmass’ eva kho etarh Ananda ariyass’ atthangikassa maggassa adhivacanam Brahmayanamiti pi dhammayanamiti pi anuttara-sahgamavijaya iti pi.” 2 “© Ananda, the synonym of this Noble Eightfold Path is Brahmayana, Dhammayana and Tran- scendental Victory.” Again, in the same Sutta :— “ Etad attaniyam bhitam, Brahmayanam anuttaram, Niyyanti dhira lokamaha, ajifiadatthu jayarh jayanti.”*® “This is reflected in self, this is transcendental Brahmayana ;* the wise are led out of the world (by means of this yana); victory is sure and certain. 18, N., Part V, pp. 167-168, p. 185, and A. N., Vol ITI, p. 314. 2 3, N., Part V, p. 5. ‘3 §. N., Part V, p. 6. * Yasea sadd & ca pafifiahal|dhamm& yutté sadé dhuram |lhir isé mano yottam|| sati Srakkasdrathill. Ratho silaparikkharo||Jh@nakkho cakkaviriyoljupekkhé dhura-samadhill. anicchS parivéranam|l. : Abypado avihims4||viveko yassa avudham|titikkhé dhammasainnSho|l yogak- khemiya vattati|| (5. N. part V. p. 6). HOW THE TERMS WERE COLNED? 121 In the Chinese translation of Samyuktégama-siltra, we find the following passage-ccrresponding exactly to the First Pali passage quoted above thus :— “ Here is_the one Path, the only course that oak cites mirga) exists for the purification of all human “beings.” ! Again, in the same Agama we meet with another passage which corresponds to the aforesaid Third Pali quotation, thus :— *Q Ananda! Saddharma Vinayayana, Devaydna, Brahmayana can conquer of the army of the suffering. Listen to me and think of my words, what Iam going to say to you, O Ananda! what is that thing which has been called by the terms Saddharma Vinayayana, Devayina and Brahma- yana those which can conquer the army of the suffering ? Thatis nothing but the ‘ Bightfold noble margas.” * Thus, we find the terms ‘‘ Ekayana’ and ‘ Anuttara- yina,’ etc., from the Pali Nikayas as well as from the Chinese translation of the four Agamas. And we should also remember that the terms ‘Ekayana’ and ‘ Anuttara- yana’ are met with in the Mahayana sitras. 80 those, terms are common to both the Original form of Buddhism and the Developed form of Buddhism. The connotetiva of the terms, however, is different in different forms of Buddhism. That is to say, in the Original form of Buddhism, it indicates only the ‘ atthangika-magga ’ (the Eightfold noble path) or the ‘ Majjhima—patipada’ (the middle path). “Vunile in the Mahayana Satras it_ indicates Buddha’. — Ontological perception both on. ‘cosmic existence’ and on ‘human life.’ For example, in the + Shen Bundle, Vol. 8 p. lla, p. l4a, p. 15b of Chinese Tripitaka. * Shen Bundle, Vol. 38, p. 64a of Chinese Tripitaka. 16 122 ORIGIN OF MAHAYANA BUDDHISM Saddharmapundarika-siitra it is stated thus :— “ad @ urna faeafader aif warn afa aaual: | wat a at quia gegat warnd sarfa fat afasafar 0” srraare Haaad rate aarareaafe | ua gq ara fe aaa on vat faa Sea azar 0” ..