History · Ch 4 — Thinkers, Beliefs and Buildings — Cultural Developments
The development of Mahayana Buddhism
The development of Mahayana Buddhism
By the first century CE, Buddhist ideas and practices had begun to change in significant ways. Early Buddhism placed great emphasis on self-effort — each individual had to work out their own salvation, and the Buddha himself was seen as a human being who had attained enlightenment and nibbana through his own striving. There was no external saviour.
But gradually, a new idea emerged: that of a saviour figure who could ensure salvation for others. Alongside this, the concept of the Bodhisatta (or Bodhisattva) developed. A Bodhisatta was understood as a deeply compassionate being who accumulated merit through their efforts, but instead of using that merit to attain nibbana and leave the world behind, they chose to remain in the world to help others. This was a radical shift from the earlier ideal of individual liberation.
The worship of images of the Buddha and of Bodhisattas became an important part of this new tradition. This whole new way of thinking came to be called Mahayana — literally, the “great vehicle”. Those who adopted these beliefs described the older tradition as Hinayana, or the “lesser vehicle”.
The term "Hinayana" was used by Mahayana supporters, not by the older tradition's followers themselves. They called themselves theravadins — those who followed the path of the old, respected teachers, the theras.
To summarise the key contrast:
| Aspect | Older Tradition (Theravada) | Mahayana |
|---|---|---|
| Goal | Individual attainment of nibbana through self-effort | Salvation through a saviour; Bodhisattas help others |
| View of Buddha | A human who achieved enlightenment by his own efforts | A saviour figure; also worshipped through images |
| Key figure | The Buddha as teacher | The Buddha and Bodhisattas as compassionate beings |
Hinayana or Theravada? Supporters of the newer Mahayana ("great vehicle") described the older tradition as Hinayana ("lesser vehicle"). The followers of that older tradition, however, called themselves theravadins — those who followed the path o …
This figure shows one of the earliest known human-form images of the Buddha, made in Mathura around the first century CE. The sculpture is carved from stone, and the Buddha is shown seated in a meditative posture, with his hands in a gesture (mudra) that suggests teaching or reassurance. His robe is draped in the typical monastic style, and the head is surrounded by a plain halo — a feature that marks his spiritual radiance.
What makes this image historically significant is that it belongs to a period when the Buddha was no longer represented only through symbols (like the empty throne, the Bodhi tree, or footprints). By the first century CE, artists in Mathura — and later in Gandhara — began to show the Buddha as a human figure, making him a direct object of devotion. This shift is directly linked to the rise of Mahayana Buddhism.
The textbook section explains that Mahayana thinkers introduced the idea of the Buddha as a saviour who could grant salvation to his followers, not just as a teacher who showed the path. Alongside this, the concept of the Bodhisatta (Bodhisattva) — a compassionate being who postpones his own liberation to help others — gained importance. The worship of images of the Buddha and Bodhisattvas became a central practice in this new tradition. …