Pre-sectarian Buddhism called early Buddhism, the earliest Buddhism, original Buddhism, is Buddhism as theorized to have existed before the various subsects of Buddhism came into being. The contents and teachings of this pre-sectarian Buddhism must be deduced or re-constructed from the earliest Buddhist texts, which by themselves are sectarian. Various terms are being used to refer to the earliest period of Buddhism: "Pre-sectarian Buddhism" "Early Buddhism", "The earliest Buddhism", "Original Buddhism", "The Buddhism of the Buddha himself." Precanonical Buddhism Primitive BuddhismSome Japanese scholars refer to the subsequent period of the early Buddhist schools as sectarian Buddhism. Pre-sectarian Buddhism may refer to the earliest Buddhism, the ideas and practices of Gautama Buddha himself, it may refer to early Buddhism as existing until about one hundred years after the parinirvana of the Buddha until the first documented split in the sangha. Contrary to the claim of doctrinal stability, early Buddhism was a dynamic movement.
Pre-sectarian Buddhism may have included or incorporated other Śramaṇic schools of thought, as well as Vedic and Jain ideas and practices. The first documented split occurred, according to most scholars, between the second Buddhist council and the third Buddhist council; the first post-schismatic groups are stated to be the Sthavira nikāya and the Mahāsāṃghika. Eighteen different schools came into existence; the Mahayana schools may have preserved ideas which were abandoned by the "orthodox" Theravada, such as the Three Bodies doctrine, the idea of consciousness as a continuum, devotional elements such as the worship of saints. Pre-sectarian Buddhism was one of the śramaṇic movements; the time of the Buddha was a time of urbanisation in India, saw the growth of the śramaṇas, wandering philosophers that had rejected the authority of Vedas and Brahmanic priesthood, intent on escaping saṃsāra through various means, which involved the study of natural laws, ascetic practices, ethical behavior. The śramaṇas gave rise to different religious and philosophical schools, among which pre-sectarian Buddhism itself, Jainism, Ājīvika, Ajñana and Cārvāka were the most important, to popular concepts in all major Indian religions such as saṃsāra and moksha.
Despite the success that these wandering philosophers and ascetics had obtained by spreading ideas and concepts that would soon be accepted by all religions of India, the orthodox schools of Hindu philosophy opposed to śramaṇic schools of thought and refuted their doctrines as "heterodox", because they refused to accept the epistemic authority of Vedas, denied the existence of the soul and/or the existence of Ishvara. The ideas of saṃsāra, karma and rebirth show a development of thought in Indian religions: from the idea of single existence, at the end of which one was judged and punished and rewarded for one's deeds, or karma; this release was the central aim of the Śramaṇa movement. Vedic rituals, which aimed at entrance into heaven, may have played a role in this development: the realisation that those rituals did not lead to an everlasting liberation led to the search for other means. Earliest Buddhism can only be deduced from the various Buddhist canons now extant, which are all sectarian collections.
As such any reconstruction is tentative. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pāli Canon, the surviving portions of the scriptures of Sarvastivada, Mahīśāsaka and other schools, the Chinese āgamas and other surviving portions of other early canons. Early proto-Mahayana texts which contain nearly identical material to that of the Pali Canon such as the Salistamba Sutra are further evidence; the beginning of this comparative study began in the 19th century, Samuel Beal published comparative translations of the Pali patimokkha and the Chinese Dharmaguptaka pratimoksa, showing they were identical. He following this up with comparisons between the Chinese sutras and the Pali suttas in 1882 predicting that "when the Vinaya and Āgama collections are examined, I can have little doubt we shall find most if not all the Pali Suttas in Chinese form." In the following decades various scholars continued to produce a series of comparative studies, such as Anesaki, Yin Shun and Thich Minh Chau.
These studies, as well as recent work by Analayo, Marcus Bingenheimer and Mun-keat Choong, have shown that the essential doctrinal content of the Pali Majjhima and Samyutta Nikayas and the Chinese Madhyama and Samyukta Agamas is the same. According to scholars such as Rupert Gethin and Peter Harvey, the oldest recorded teachings are contained in the first four Nikayas of the Sutta Pitaka and their various parallels in other languages, together with the main body of monastic rules, which survive in the various versions of the patimokkha. Scholars have claimed that there is a core within this core, referring to some poems and phrases which seem to be the oldest parts of the Sutta Pitaka; the reliability of these sources, the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Tillman Vetter, the comparison of the oldest extant texts "does not just lead to the oldest nucleus of the doctrine." At best, it leads to... a Sthavira can
Buddhist ethics are traditionally based on what Buddhists view as the enlightened perspective of the Buddha, or other enlightened beings such as Bodhisattvas. The Indian term for ethics or morality used in Buddhism is sīla. Śīla in Buddhism is one of three sections of the Noble Eightfold Path, is a code of conduct that embraces a commitment to harmony and self-restraint with the principal motivation being nonviolence, or freedom from causing harm. It has been variously described as virtue, right conduct, moral discipline and precept. Sīla is an internal and intentional ethical behavior, according to one's commitment to the path of liberation, it is an ethical compass within self and relationships, rather than what is associated with the English word "morality". Sīla is one of the three practices foundational to Buddhism and the non-sectarian Vipassana movement — sīla, samādhi, paññā as well as the Theravadin foundations of sīla, Dāna, Bhavana, it is the second pāramitā. Sīla is wholehearted commitment to what is wholesome.
Two aspects of sīla are essential to the training: right "performance", right "avoidance". Honoring the precepts of sīla is considered a "great gift" to others, because it creates an atmosphere of trust and security, it means the practitioner poses no threat to another person's life, family, rights, or well-being. Moral instructions are handed down through tradition. Most scholars of Buddhist ethics thus rely on the examination of Buddhist scriptures, the use of anthropological evidence from traditional Buddhist societies, to justify claims about the nature of Buddhist ethics; the source for the ethics of Buddhists around the world are the Three Jewels of the Buddha and Sangha. The Buddha is seen as the discoverer of hence the foremost teacher; the Dharma is the truths of these teachings. The Sangha is the community of noble ones, who practice the Dhamma and have attained some knowledge and can thus provide guidance and preserve the teachings. Having proper understanding of the teachings is vital for proper ethical conduct.
The Buddha taught that right view was a necessary prerequisite for right conduct, sometimes referred to as right intention. A central foundation for Buddhist morality is the law of rebirth; the Buddha is recorded to have stated that right view consisted in believing that: "'there is fruit and ripening of deeds well done or ill done': what one does matters and has an effect on one’s future. Karma is a word which means "action" and is seen as a natural law of the universe which manifests as cause and effect. In the Buddhist conception, Karma is a certain type of moral action which has moral consequences on the actor; the core of karma is the mental intention, hence the Buddha stated ‘It is intention, O monks, that I call karma. Therefore, accidentally hurting someone is not bad Karma. Buddhist ethics sees these patterns of motives and actions as conditioning future actions and circumstances – the fruit of one's present actions, including the condition and place of the actor's future life circumstances.
One's past actions are said to mold one's consciousness and to leave seeds which ripen in the next life. The goal of Buddhist practice is to break the cycle, though one can work for rebirth in a better condition through good deeds; the root of one's intention is what conditions an action to be bad. There are three negative roots. Actions which produce good outcomes are termed "merit" and obtaining merit is an important goal of lay Buddhist practice; the early Buddhist texts mention three'bases for effecting karmic fruitfulness’: giving, moral virtue and meditation. One's state of mind; the Buddhist Sangha is seen as the most meritorious "field of merit". Negative actions accumulate bad karmic results, though one's regret and attempts to make up for it can ameliorate these results; the Four Noble Truths express one of the central Buddhist worldview which sees worldly existence as fundamentally unsatisfactory and stressful. Dukkha is seen to arise from craving, putting an end to craving can lead to liberation.
The way to put an end to craving is by following the Noble Eightfold Path taught by the Buddha, which includes the ethical elements of right speech, right action and right livelihood. From the point of view of the Four Noble Truths, an action is seen as ethical if it is conductive to the elimination of Dukkha. Understanding the truth of Dukkha in life allows one to analyze the factors for its arising, craving, allows us to feel compassion and sympathy for others. Comparing oneself with others and applying the Golden Rule is said to follow from this appreciation of Dukkha. From the Buddhist perspective, an act is moral if it promotes spiritual development by conforming to the Eightfold Path and leading to Nirvana. In Mahayana Buddhism, an emphasis is made on the liberation of all beings. Therefore, special beings called
Buddhist philosophy refers to the philosophical investigations and systems of inquiry that developed among various Buddhist schools in India following the death of the Buddha and spread throughout Asia. The Buddhist path combines meditation; the Buddhist traditions present a multitude of Buddhist paths to liberation, Buddhist thinkers in India and subsequently in East Asia have covered topics as varied as phenomenology, ontology, epistemology and philosophy of time in their analysis of these paths. Early Buddhism was based on empirical evidence gained by the sense organs and the Buddha seems to have retained a skeptical distance from certain metaphysical questions, refusing to answer them because they were not conducive to liberation but led instead to further speculation. A recurrent theme in Buddhist philosophy has been the reification of concepts, the subsequent return to the Buddhist Middle Way. Particular points of Buddhist philosophy have been the subject of disputes between different schools of Buddhism.
These elaborations and disputes gave rise to various schools in early Buddhism of Abhidharma, to the Mahayana traditions and schools of the prajnaparamita, Buddha-nature and Yogacara. Edward Conze splits the development of Indian Buddhist philosophy into three phases; the first phase concerns questions of the original doctrines derived from oral traditions that originated during the life of the Buddha, are common to all sects of Buddhism. The second phase concerns Hinayana "scholastic" Buddhism, as evident in the Abhidharma texts beginning in the third century BCE that feature scholastic reworking and schematic classification of material in the sutras; the third phase of development of Indian Buddhist philosophy concerns Mahayana "metaphysical" Buddhism, beginning in the late first century CE, which emphasizes monastic life and the path of a bodhisattva. Various elements of these three phases are incorporated and/or further developed in the philosophy and world view of the various sects of Buddhism that emerged.
Philosophy in India was aimed at spiritual liberation and had soteriological goals. In his study of Mādhyamaka Buddhist philosophy in India, Peter Deller Santina writes: Attention must first of all be drawn to the fact that philosophical systems in India were if purely speculative or descriptive. All the great philosophical systems of India: Sāṅkhya, Advaitavedānta, Mādhyamaka and so forth, were preeminently concerned with providing a means to liberation or salvation, it was a tacit assumption with these systems that if their philosophy were understood and assimilated, an unconditioned state free of suffering and limitation could be achieved. If this fact is overlooked, as happens as a result of the propensity engendered by formal Occidental philosophy to consider the philosophical enterprise as a purely descriptive one, the real significance of Indian and Buddhist philosophy will be missed. For the Indian Buddhist philosophers, the teachings of the Buddha were not meant to be taken on faith alone, but to be confirmed by logical analysis of the world.
The early Buddhist texts mention that a person becomes a follower of the Buddha's teachings after having pondered them over with wisdom and the gradual training requires that a disciple “investigate” and “scrutinize” the teachings. The Buddha expected his disciples to approach him as a teacher in a critical fashion and scrutinize his actions and words, as shown in the Vīmaṃsaka Sutta. Scholarly opinion varies; the Buddha was a north Indian sramana from Magadha. He cultivated various yogic techniques and ascetic practices and taught throughout north India, where his teachings took hold; these teachings are preserved in the Pali Nikayas and in the Agamas as well as in other surviving fragmentary textual collections. Dating these texts is difficult, there is disagreement on how much of this material goes back to a single religious founder. While the focus of the Buddha's teachings are about attaining the highest good of nirvana, they contain an analysis of the source of human suffering, the nature of personal identity, the process of acquiring knowledge about the world.
The Buddha defined his teaching as "the middle way". In the Dhammacakkappavattana Sutta, this is used to refer to the fact that his teachings steer a middle course between the extremes of asceticism and bodily denial and sensual hedonism or indulgence. Many sramanas of the Buddha's time placed much emphasis on a denial of the body, using practices such as fasting, to liberate the mind from the body; the Buddha however, realized that the mind was embodied and causally dependent on the body, therefore that a malnourished body did not allow the mind to be trained and developed. Thus, Buddhism's main concern is not with luxury or poverty, but instead with the human response to circumstances. Certain basic teachings appear in many places throughout these early texts, so older studies by various scholars conclude that the Buddha must at least have taught some of these key teachings: The Middle Way The four noble truths The Noble Eightfold Path Three marks of existence Five aggregates Dependent arising Karma and rebirth NirvanaCritical studies by Schmithausen, Bronkhorst and others have adjusted this list of basic teachings, revealed a more nuanced genesis of the Buddhist teachings.
According to Vetter, the description of the Buddhist path may have been as simple as the term "the middle way". In time, this short description was elaborated, resulting
Four Noble Truths
In Buddhism, the Four Noble Truths are "the truths of the Noble Ones", the truths or realities for the "spiritually worthy ones". The truths are: dukkha is an innate characteristic of existence with each rebirth, they are traditionally identified as the first teaching given by the Buddha, considered one of the most important teachings in Buddhism. The four truths appear in many grammatical forms in the ancient Buddhist texts, they have both a symbolic and a propositional function. Symbolically, they represent the awakening and liberation of the Buddha, of the potential for his followers to reach the same religious experience as him; as propositions, the Four Truths are a conceptual framework that appear in the Pali canon and early Hybrid Sanskrit Buddhist scriptures. They are a part of the broader "network of teachings", they provide a conceptual framework for introducing and explaining Buddhist thought, which has to be understood or "experienced". As a proposition, the four truths defy an exact definition, but refer to and express the basic orientation of Buddhism: unguarded sensory contact gives rise to craving and clinging to impermanent states and things, which are dukkha, "incapable of satisfying" and painful.
This craving keeps us caught in samsara, the endless cycle of repeated rebirth, the continued dukkha that comes with it. There is a way to end this cycle, namely by attaining nirvana, cessation of craving, whereafter rebirth and the accompanying dukkha will no longer arise again; this can be accomplished by following the eightfold path, confining our automatic responses to sensory contact by restraining oneself, cultivating discipline and wholesome states, practicing mindfulness and dhyana. The function of the four truths, their importance, developed over time and the Buddhist tradition recognized them as the Buddha's first teaching; this tradition was established when prajna, or "liberating insight", came to be regarded as liberating in itself, instead of or in addition to the practice of dhyana. This "liberating insight" gained a prominent place in the sutras, the four truths came to represent this liberating insight, as a part of the enlightenment story of the Buddha; the four truths grew to be of central importance in the Theravada tradition of Buddhism by about the 5th-century CE, which holds that the insight into the four truths is liberating in itself.
They are less prominent in the Mahayana tradition, which sees the higher aims of insight into sunyata and following the Bodhisattva path as central elements in their teachings and practice. The Mahayana tradition reinterpreted the four truths to explain how a liberated being can still be "pervasively operative in this world". Beginning with the exploration of Buddhism by western colonialists in the 19th century and the development of Buddhist modernism, they came to be presented in the west as the central teaching of Buddhism, sometimes with novel modernistic reinterpretations different from the historic Buddhist traditions in Asia; the four truths are best known from their presentation in the Dhammacakkappavattana Sutta text, which contains two sets of the four truths, while various other sets can be found in the Pali Canon, a collection of scriptures in the Theravadan Buddhist tradition. The full set, most used in modern expositions, contains grammatical errors, pointing to multiple sources for this set and translation problems within the ancient Buddhist community.
They were considered correct by the Pali tradition, which didn't correct them. According to the Buddhist tradition, the Dhammacakkappavattana Sutta, "Setting the Wheel of Dhamma in Motion", contains the first teachings that the Buddha gave after attaining full awakening, liberation from rebirth. According to L. S. Cousins, many scholars are of the view that "this discourse was identified as the first sermon of the Buddha only at a date," and according to professor of religion Carol S. Anderson the four truths may not have been part of this sutta, but were added in some versions. Within this discourse, the four noble truths are given as follows: Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering. Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to re-becoming, accompanied by delight and lust, seeking delight here and there. Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.
Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path. According to this sutra, with the complete comprehension of these four truths release from samsara, the cycle of rebirth, was attain
The Mahayana sutras are a broad genre of Buddhist scriptures that various traditions of Mahayana Buddhism accept as canonical. They are preserved in the Chinese Buddhist canon, the Tibetan Buddhist canon, in extant Sanskrit manuscripts. Around one hundred Mahayana sutras survive in Chinese and Tibetan translations. Mahayana sutras are passed down as the legacy of Gautama Buddha: early versions were not written documents but orally preserved teachings said to be verses that were committed to memory and recited by his disciples, in particular Ananda, which were viewed as a substitute for the actual speech of the Buddha following his parinirvana; the origins of the Mahayana are not understood. The earliest views of Mahayana Buddhism in the West assumed that it existed as a separate school in competition with the Theravada schools. Due to the veneration of buddhas and bodhisattvas, Mahayana was interpreted as a more devotional, lay-inspired form of Buddhism, with supposed origins in stūpa veneration or by making parallels with the Reformation.
These views have been dismissed in modern times in light of a much broader range of early texts that are now available. These earliest Mahayana texts depict strict adherence to the path of a bodhisattva, engagement in the ascetic ideal of a monastic life in the wilderness, akin to the ideas expressed in the Rhinoceros Sutra; the old views of Mahayana as a separate lay-inspired and devotional sect are now dismissed as misguided and wrong on all counts. The early versions of Mahayana sutras orally preserved teachings; the verses which were committed to memory and recited by monks were viewed as the substitute for the actual speaking presence of the Buddha. The earliest textual evidence of the Mahayana comes from sutras originating around the beginning of the common era. Jan Nattier has noted that in some of the earliest Mahayana texts such as the Ugraparipṛcchā Sūtra use the term "Mahayana", yet there is no doctrinal difference between Mahayana in this context and the early schools, that "Mahayana" referred rather to the rigorous emulation of Gautama Buddha in the path of a bodhisattva seeking to become a enlightened buddha.
There is no evidence that Mahayana referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, doctrines, for bodhisattvas. Paul Williams has noted that the Mahayana never had nor attempted to have a separate Vinaya or ordination lineage from the early Buddhist schools and therefore each bhikṣu or bhikṣuṇī adhering to the Mahayana formally belonged to an early school; this continues today with the Dharmaguptaka ordination lineage in East Asia and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore, Mahayana was never a separate rival sect of the early schools; the Chinese monk Yijing who visited India in the seventh century, distinguishes Mahayana from Hinayana as follows: Both adopt one and the same Vinaya, they have in common the prohibitions of the five offences, the practice of the Four Noble Truths. Those who venerate the bodhisattvas and read the Mahayana sutras are called the Mahayanists, while those who do not perform these are called the Hīnayānists.
Much of the early extant evidence for the origins of Mahayana comes from early Chinese translations of Mahayana texts. These Mahayana teachings were first propagated into China by Lokakṣema, the first translator of Mahayana sutras into Chinese during the second century; some scholars take an agnostic view and consider the Mahayana sutras as an anonymous literature, since it can not be determined by whom they were written, only can be dated to the date when they were translated into another language. Others such as A. K. Warder have argued. Andrew Skilton summarizes a common prevailing view of the Mahayana sutras: These texts are considered by Mahayana tradition to be buddhavacana, therefore the legitimate word of the historical Buddha; the śrāvaka tradition, according to some Mahayana sutras themselves, rejected these texts as authentic buddhavacana, saying that they were inventions, the product of the religious imagination of the Mahayanist monks who were their fellows. Western scholarship does not go so far as to impugn the religious authority of Mahayana sutras, but it tends to assume that they are not the literal word of the historical Śākyamuni Buddha.
Unlike the śrāvaka critics just cited, we have no possibility of knowing just who composed and compiled these texts, for us, removed from the time of their authors by up to two millenia, they are an anonymous literature. It is accepted that Mahayana sutras constitute a body of literature that began to appear from as early as the 1st century BCE, although the evidence for this date is circumstantial; the concrete evidence for dating any part of this literature is to be found in dated Chinese translations, amongst which we find a body of ten Mahayana sutras translated by Lokaksema before 186 C. E. – and these constitute our earliest objectively dated Mahayana texts. This picture may be qualified by the analysis of early manuscripts coming out of Afghanistan, but for the meantime this is speculation. In effect we have a vast body of anonymous but coherent literature, of which individual items can only be dated when they were translated into another language at a known date. John W. Pettit, while stating, "Mahayana has not got a strong historical claim for representing the explicit teachings of the historical Buddha" argues that the basic concepts of Mahayana do occur in the Pāli Canon and that this suggests that Mahayana is "not an accretion of fabricated doctrines" but "
Schools of Buddhism
The schools of Buddhism are the various institutional and doctrinal divisions of Buddhism that have existed from ancient times up to the present. The classification and nature of various doctrinal, philosophical or cultural facets of the schools of Buddhism is vague and has been interpreted in many different ways due to the sheer number of different sects, movements, etc. that have made up or make up the whole of Buddhist traditions. The sectarian and conceptual divisions of Buddhist thought are part of the modern framework of Buddhist studies, as well as comparative religion in Asia. From a English-language standpoint, to some extent in most of Western academia, Buddhism is separated into two groups at its foundation: Theravāda "the Teaching of the Elders" or "the Ancient Teaching," and Mahāyāna the "Great Vehicle." The most common classification among scholars is threefold, with Mahāyāna itself split between the traditional Mahāyāna teachings, the Vajrayāna teachings which emphasize esotericism.
The Macmillan Encyclopedia of Religion distinguishes three types of classification of Buddhism, separated into "movements", "Nikāyas" and "doctrinal schools": Schools: Theravada in South Asia and Southeast Asia. Mahāyāna in East Asia. Vajrayāna in Tibet, Bhutan and the Russian republic of Kalmykia. Secular Buddhism in the Western Buddhism Nikāyas, or monastic fraternities, three of which survive at the present day: Theravāda, in Southeast Asia and South Asia Dharmaguptaka, in China and Vietnam Mūlasarvāstivāda, in the Tibetan tradition Doctrinal schools Svatantrika & Prasaṅgika The terminology for the major divisions of Buddhism can be confusing, as Buddhism is variously divided by scholars and practitioners according to geographic and philosophical criteria, with different terms being used in different contexts; the following terms may be encountered in descriptions of the major Buddhist divisions: "Conservative Buddhism" an alternative name for the early Buddhist schools. "Early Buddhist schools" the schools divided in its first few centuries.
"Ekayāna Mahayana texts such as the Lotus Sutra and the Avatamsaka Sutra sought to unite all the different teachings into a single great way. These texts serve as the inspiration for using the term Ekayāna in the sense of "one vehicle"; this "one vehicle" became a key aspect of the doctrines and practices of Tiantai and Tendai Buddhist sects, which subsequently influenced Chán and Zen doctrines and practices. In Japan, the one-vehicle teaching of the Lotus Sutra inspired the formation of the Nichiren sect. "Esoteric Buddhism" considered synonymous with "Vajrayāna". Some scholars have applied the term to certain practices found within the Theravāda in Cambodia. "Hīnayāna" meaning "lesser vehicle." It is considered a controversial term when applied by the Mahāyāna to mistakenly refer to the Theravāda school, as such is viewed as condescending and pejorative. Moreover, Hīnayāna refers to the now non extant schools with limited set of views and results, prior to the development of the Mahāyāna traditions.
The term is most used as a way of describing a stage on the path in Tibetan Buddhism, but is mistakenly confused with the contemporary Theravāda tradition, far more complex and profound, than the literal and limiting definition attributed to Hīnayāna. Its use in scholarly publications is now considered controversial."Lamaism" an old term, still sometimes used, synonymous with Tibetan Buddhism. "Mahāyāna" a movement that emerged from early Buddhist schools, together with its descendants, East Asian and Tibetan Buddhism. Vajrayāna traditions are sometimes listed separately; the main use of the term in East Asian and Tibetan traditions is in reference to spiritual levels, regardless of school. "Mainstream Buddhism" a term used by some scholars for the early Buddhist schools. "Mantrayāna" considered synonymous with "Vajrayāna". The Tendai school in Japan has been described. "Newar Buddhism" caste based Buddhism with patrilineal descent and Sanskrit texts. "Nikāya Buddhism" or "schools" an alternative term for the early Buddhist schools.
"Non-Mahāyāna" an alternative term for the early Buddhist schools. "Northern Buddhism" an alternative term used by some scholars for Tibetan Buddhism. An older term still sometimes used to encompass both East Asian and Tibetan traditions, it has been used to refer to East Asian Buddhism alone, without Tibetan Buddhism. "Secret Mantra" an alternative rendering of Mantrayāna, a more literal translation of the term used by schools in Tibetan Buddhism when referring to themselves. "Sectarian Buddhism" an alternative name for the early Buddhist schools. "Southeast Asian Buddhism" an alternative name used by some scholars for Theravāda. "Southern Buddhism" an alternative name used by some scholars for Theravāda. "Śravakayāna" an alternative term sometimes used for the early Buddhist schools. "Tantrayāna" or "Tantric Buddhism" considered synonymous with "Vajrayāna". However, one scholar describes the tantra divisions of some editions of the Tibetan scriptures as including Śravakayāna, Mahāyāna and Vajrayāna texts.