佛教在印度的产生

印度佛教产生于公元前6-5世纪，至公元前四世纪中叶，为；

至公元一世纪，佛教分裂为上座部、大众部，称为部派佛教阶段。至七世纪佛教发展经历中观学派、瑜伽学派，称为大乘佛教阶段。并称此阶段之前为小乘佛教。 七世纪后，大乘佛教与婆罗门等教结合，形成密教，于公元八世纪成熟，一直持续至十三世纪初，随着伊斯兰教的侵入，以那烂陀寺、超岩寺的毁灭为标志，佛教被驱逐出印度国境，密教宣告结束，印度佛教衰落灭亡。

History of Buddhism

第一阶段释迦牟尼及其弟子传教时期，称为原始佛教阶段公元前6-5世纪，至公元

前四世纪中叶

Siddartha Gautama（the tranditionalbuddhism）: c.500-430 BC

At the age of twenty-nine Siddhartha Gautama, prince of a ruling house in Nepal, abandons the luxuries of home, and the affections of a wife and a young son, to become a wandering ascetic. He is following a pattern not uncommon in India at this time, when the rigidities of a priest-dominated Hinduism are causing many to seek a more personal religion. Only a few years previously, in a nearby district, a young man by the name of Vardhamana has done exactly the same - with lasting results in the form of Jainism. (The conventional dates for both men, revised by modern scholarship, have been a century earlier.)

Gautama differs from Vardhamana in one crucial respect. He discovers that asceticism is almost as unsatisfactory as luxury.

According to the traditional account (first written down in the 3rd century BC) Gautama follows an ascetic life for six years before deciding that a middle path between mortification and indulgence of the body will provide the best hope of achieving enlightenment.

He resolves to meditate, in moderate comfort, until he sees the light of truth. One evening he sits under a pipal tree at Buddh Gaya, a village in Bihar. By dawn he is literally buddha, an 'enlightened one'. Like any other religious leader he begins to gather disciples. He becomes known to his followers as the Buddha.

Gautama preaches his first sermon at Sarnath, about 5 miles (8km) north of the sacred Hindu city of Varanasi. In this sermon, still a definitive text for all Buddhists, he proposes a path to enlightenment very different from the elaborate ceremonies and colourful myth attached to the Hindu deities.

Gautama's message is plain to the point of bluntness, at any rate when reduced to a simple list - as it usually is in primers on Buddhism. He states that enlightenment can be achieved by understanding Four Noble Truths; and that the pain of life, with which the Noble Truths are concerned, can be avoided by following an Eightfold Path.

The four Noble Truths are that pain is inextricably part of mankind's everyday life; that our cravings of all kinds are the cause of this pain; that the way off this treadmill is to free oneself of these cravings; and that this can be achieved by following the Eightfold Path.

The spread of Buddhism: c.380-250 BC

By the time of Buddha's death, at about the age of eighty, the Buddha's followers are established as communities of monks in northern India. Wandering through villages and towns with their begging bowls, eager to describe the path to the truth, they are familiar figures. But so are many other such groups, including the Jains.

The advance of the Buddhists beyond the others is largely due to the enthusiastic support of a king of the 3rd century BC. Asoka rules over much of the Indian subcontinent. His inscriptions, carved on pillars and rocks throughout his realm, bear witness both to the spread of Buddhism and to his own benevolent support of the Buddha's principles.

During Asoka's reign, and with his encouragement, Buddhism spreads to south India and into Sri Lanka. The latter has remained to this day a stronghold of the earliest form of Buddhism, known as Theravada (meaning the 'school of elders').

By the time of Asoka there is already a rival tendency within Buddhism, involving an elaboration of the Buddha's essentially simple message of personal salvation. The difference is similar to that between Protestants and Catholics at the time of the Reformation in Christianity. Compared to the puritan standards of Theravada Buddhism, the other sect - which later becomes known as Mahayana - introduces a catholic profusion of Buddhist saints.

（第三阶段------分裂为大成佛教和小乘佛教） Mahayana and Theravada

Mahayana means the Great Vehicle. Its adherents argue that this form of Buddhism

can carry a greater number of people towards the truth than Theravada Buddhism, which they dismiss as Hinayana - the little vehicle.

The main distinction is that in Theravada the Buddha is a historical figure who by his example shows the way towards nirvana; the cult is essentially a human system of self-discipline, with no trace of a god. In the younger but larger sect there is still no god, but there are a great many supernatural beings.

In Mahayana the historical Buddha, Gautama, becomes the latest in a long line of past Buddhas. They exist in some place beyond this world, from which they can offer support. Also in that place are the Bodhisattvas, who have yet to begin the final human life in which they will attain enlightenment as Buddha. They too can help mortals who show them devotion.

In Theravada the nearest approach to worship is the veneration of relics of the historical Buddha, whose hair or tooth is made the central feature of a temple. In Mahayana, with its many semi-divine figures, there is opportunity for more varied, more popular and more superstitious forms of worship. It is well suited to become what it claims to be - the greater vehicle.

A religion for east Asia: from the 1st century AD Buddhism is the first of the world religions to expand from its place of origin. It does so by two distinct routes. Theravada Buddhism is carried eastwards into southeast Asia, in an upsurge of Indian trade from the 1st century AD. The merchants and sailors are either Buddhist or Hindu, and missionaries take advantage of the new

opportunities for travel. As a result the kingdoms of southeast Asia, much influenced by the more advanced civilization of India, variously adopt Buddhist and Hindu religious practices. Which of the two prevails is often the result of the preference of a ruling dynasty. The areas which eventually choose Buddhism are Burma, Thailand, Cambodia and Laos.

Mahayana Buddhism travels by a land route. In the 2nd century AD northern India and Afghanistan are ruled by the Kushan dynasty, one of whose kings, Kanishka, is a devotee of this form of Buddhism. His encouragement of it has special significance, since his kingdom

occupies a central position on the Silk Road - at one of its busiest times, when its caravans effectively link China with Rome.

The western influence on the Kushan region (also known as Gandhara)

is seen in the famous style of sculpture which portrays Buddhist figures with the realism of Greece and Rome. Eastwards from Gandhara the trade route is soon dignified with spectacular Buddhist centres, such as Yün-kang.

coexists there, with varying fortunes, alongside China's indigenous religions - Daoism and Confucianism. By the 6th century its influence has spread through Korea to Japan. Here too it coexists, in a shifting pattern, with the earlier Japanese religion, Shinto.

Buddhism is well established in China by the 2nd century AD and

A weakened Buddhism proves no match for the arrival in northern India in the 10th century of rulers professing another vigorous faith, Islam. Buddhism becomes no more than a faint devotional presence at a few classic shrines. It is the only world religion to have withered in its birthplace.

根据圣严法师《印度佛教史》来说 印度佛教灭亡的二大因素

一、阿拉伯（回教）军队入侵印度

约九世纪开始回教军队开始不断入侵印度，到了十一世纪，波罗王朝末期及斯那王朝时代，回教军队更加深入，终将佛教的最后据点之东印一隅，也被一扫而光。于是，密教的大师星散，多经克什米尔诸地而避入西藏，部份则逃至尼泊尔一带。硕果仅存的那烂陀寺，也祗剩下七十余人。不久王室改宗回教，未逃出的佛教徒，不改信回教，便入于印度教，西元十二世纪之末，佛教便在印度绝迹了。

二、再来就是左道密教的兴起，左道密教就是相对于纯正密教，左道密教破佛戒律，吸收外道法，结果就是如此。以佛教的本质而言，唯有理解并实践四谛法，才能达成真解脱的目的；唯有实践戒定慧三无漏学及四摄六度，才是真正的成佛之道。若藉佛法之名而行外道之实，佛教岂能不亡！

从上可知，佛教之在印度灭亡，有两大因素：一是佛教自身为了迎合印度的外道，结果也变成了与外道合流而使自己融入于印度教中。二是回教军队的屡次入侵与彻底摧毁，而使佛教没有了容身之地。