Mahayana
The development of the MAHAYANAmust also be
viewed in the context of the mainstream Buddhist
schools. Differing scholarly opinions attempt to locate
the origin of Mahayana variously within the confines
of a particular mainstream Buddhist doctrinal school,
in ascetic movements within mainstream Buddhist
monasteries, or among lay religious practitioners. Al-
though it is doubtful that any particular mainstream
Buddhist school can lay claim to the Mahayana, it is
clear that later Mahayana practitioners adopted the
monastic disciplinary codes of mainstream Buddhist
schools. Further, key doctrinal positions later associ-
ated with Mahayana can be traced to mainstream Bud-
dhist doctrinal works: for example, the religious ideal
of the BODHISATTVA; the six PARAMITA(PERFECTIONS)
that are the cornerstone of Mahayana religious praxis;
the theory of multiple forms of the Buddha; and a fun-
damental, subtle form of thought. But in more general
terms, the methods of philosophical argumentation,
areas of doctrinal investigation, and modes of com-
munal religious life and praxis that were established in
mainstream Buddhist schools determined the course
of Buddhist inquiry and practice in India for some one
thousand years.
See also:Buddha, Life of the; Councils, Buddhist
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BukkyoKenkyu18, 21, 22, 23, 24, 25, 27, 28 (1989–1999).COLLETTCOXMAITREYAMaitreya is the bodhisattva anticipated by all Buddhists
traditions to become the next buddha of this world,
Jambudvpa. Currently dwelling in the Tusita heaven,
Maitreya awaits rebirth at that time in the distant fu-
ture when S ́akyamuni Buddha’s dispensation will have
been completely forgotten.
Depicted as both BODHISATTVAand future buddha,
Maitreya is frequently portrayed sitting Western-style
with legs pendant, sometimes with ankles crossed. An-
other distinctive iconic attribute is a miniature STUPA
or funerary mound placed at the front of his head, re-
calling the legend that S ́akyamuni Buddha’s disciple
MAHAKAS ́YAPAremains suspended in meditation be-
neath a stupa, awaiting Maitreya, to whom he will
present S ́akyamuni’s robe and alms bowl, thus estab-
lishing the transmission of authority from one buddha
to the next. East Asian Buddhists also recognize
Maitreya in a particularly graceful form as the bod-
hisattva appearing in the lovely “pensive prince” pose
and also as the “laughing buddha” ubiquitously en-
countered in the entryway of Chinese monasteries (and
restaurants), the latter form based on the semihistori-
cal sixth-century monk Putai, who was especially loved
for his kindness to children.
A devotional cult focusing on Maitreya developed
very early in India, later becoming especially promi-
nent in Central Asia and China during the fifth and
sixth centuries. Devotees sought to secure rebirth in
Tusita, first to benefit from Maitreya’s teaching there,
and later to join him during his tenure as the next
buddha. Although eventually eclipsed in East Asia byMAITREYA