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BUDDHISM IN THE CONTEMPORARY WORLD
1. Buddhism in India. Origin and development in IndiaBuddha Shakyamuni born in India 6th century BCBuddhism and Brahmanic worldviewPilgrimage sites in IndiaIndian Buddhism: monastic centres and development of
Mahayana
2. Transmission throughout AsiaMissions of AsokaPilgrimage and transmissionIntra-Asian links, trade and kingshipBuddhism’s compatibility with indigenous religiosityBuddhism and civilization (more on this in later weeks)
3. Global Buddhism: Transmission to the West and Asian Buddhist Modernity
Colonial contacts, Theravada and ZenGlobal trade and immigrationDiasporic communities: Tibetan exileTrade, war and migrationGlobal capitalism, social change, and new Buddhist movements
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Buddhism in the neighbourhood
Just a few of our local Buddhist centres
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BUDDHISM IN THE CONTEMPORARY WORLD100850
COORDINATOR: DR JUDITH M SNODGRASS
Week 1. Introduction
The aim of this lecture is • To introduce Buddhism in India
• To show the extent and diversity of Buddhism in the world today • To introduce key terms (Theravada, Mahayana, Vajrayana) • To introduce ideas of transmission.
How did Buddhism spread?Why was Buddhism so widely accepted?Why is there such diversity?
AndSince it is impossible to cover all of ‘Buddhism’ in 12 weeks, to outline what the unit plans to cover, and what it will not, what you might decide to follow up yourself
Assessment and such matters will be covered in the tutorials.
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BUDDHISM IN THE CONTEMPORARY WORLD
1. Buddhism in India. Origin and development in IndiaBuddha Shakyamuni born in India 6th century BCBuddhism and Brahmanic worldviewPilgrimage sites in IndiaIndian Buddhism: monastic centres and development of
Mahayana
2. Transmission throughout AsiaMissions of AsokaPilgrimage and transmissionIntra-Asian links, trade and kingshipBuddhism’s compatibility with indigenous religiosityBuddhism and civilization (more on this in later weeks)
3. Global Buddhism: Transmission to the West and Asian Buddhist Modernity
Colonial contacts, Theravada and ZenGlobal trade and immigrationDiasporic communities: Tibetan exileTrade, war and migrationGlobal capitalism, social change, and new Buddhist movements
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PILGRIMAGE SITES
Lumbini Birth (6th C BC)
Kapilavastu Early life
Bodhgaya Awakening
Sarnath First Teaching
Shravasti Miracles
Kushinaga Parinirvana (decease)
HERITAGE SITES
Sanchi
Bharhut
Ajanta
Ellura
Nalanda
Amaravati
Nagarjunakonda
Bamiyan
ORIGIN AND DEVELOPMENT IN INDIA
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Awakening: Bodhi tree c.1835
Teaching: Sarnath Parinirvana: Kusinara (building quite new)
Mahabodhi temple at Bodhgaya
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Asoka c. 304 BC – 232 BC
Buddhist King
Built monuments at pilgrimage sites
Set up Edicts throughout the kingdom
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Ajanta caves circa 2-1C. BCE to 7C AD
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Ajanta Cave 19 c.1830
discovered 1824 by British military men hunting tigers
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Ellora
Karla
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AmaravatiStupa reconstructed from sculptured
panels
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Lumbini mid twentieth century
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Kusinara 1970
Current site
Sanchi as inspiration
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Sanchi inspired auditorium at Buddhist University in Kyoto, Japan
Sanchi as international symbol of modern humanist Buddhism
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PILGRIMAGE SITES
Lumbini Birth (6th C BC)
Kapilavastu Early life
Bodhgaya Awakening
Sarnath First Teaching
Shravasti Miracles
Kushinaga Parinirvana (decease)
HERITAGE SITES
Sanchi
Bharhut
Ajanta
Ellura
Nalanda
Amaravati
Nagarjunakonda
Bamiyan……
(Defining ‘India’?)
ORIGIN AND DEVELOPMENT IN INDIA
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Head of a Buddha
Gupta Period
Mathura, 5th century
While the 5th century is indeed very early, we must remember that this is about 1000 years from the time the Buddha lived in this world.
The Gupta period was a high point of Indian civilization, a time of great intellectual and artistic development.
Also the height of Indian influence through trade and pilgrimage.
Chinese pilgrims:
Faxian 334-420
Hsuan Tsang (596-664) travelled in India 635-641
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Bodhisattva Java
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Bamiyan valley AfghanistanCirca 400-800ADChinese pilgrim Hsuang Tsang visited 63455 metres high
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Buddhism is not exclusive
No conflict with existing belief
Existing beliefs and practices were encompassed
Existing gods found a place within the Buddhist cosmology
…do not neglect the guardian spirits etc.
Note that (Indian/ Hindu) Brahmanic gods are still found in Buddhism,
even as far away as Japan.
In Japan, Japanese Buddhism encompassed Shinto gods (kami).
Similar processes of localization occurred wherever Buddhism went
(civilizational, cultural and political reasons discussed in other weeks)
Bangkok 2003
Shrine to Brahma above
Spirit Houses outside MacDonalds
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Burma/Myanmar
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Ceylon /Sri Lanka
Abhayagiri (city 88 BC)
Polunnaruwa
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East Asia: China Korea Japan Vietnam….
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Sokkuram (Korea)
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Borobudur: Mahayana Buddhism in Java
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Himalayan Buddhism
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New monument of global Buddhism
Site: North India
International funding
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Problems of Categorizing diversityIndian Buddhism:
Covers over a 1,000 years of development and many different forms. It was not just the place of original Buddhism, but of the development of various Hinayana schools, the many Mahayana schools, including tantric Buddhism.
HinayanaLiterally ‘small vehicle’. There were many different forms. Theravada is the main surviving form. Used mainly to mark the distinction from Mahayana.
TheravadaLiterally ‘The Way of the Elders’. The Buddhism of contemporary Sri Lanka, Thailand, Cambodia, Laos… Pali Buddhism (texts are in Pali language)
Mahayana Literally ‘great vehicle’. Now: Vietnam, Japan, China, Korea, Tibet, MongoliaAgain there are many different schools and regional variations.Archaeology: sites in Ceylon, Indonesia, Burma, Thailand and CambodiaIndian Sanskrit texts are basic to all forms. Sanskrit Buddhism
VajrayanaUsually associated with Tibet, but also in Japan (Shingon sect). Archaeology shows it too was once widespread. Remains in Sri Lanka, Burma, and
elsewhere
We should apply the same cautions to:
Modern Buddhism, Western Buddhism, global Buddhism, ethnic Buddhism……
(See readings for final week)
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Issues:
• History: all forms of Buddhism were widespread in earlier times
See Ebook for history of each area.
• Modern political borders do not coincide with traditional cultural areas
• Religion, national identity and nationalism. This is one reason for this historical
background in a unit on Buddhism in the contemporary world.
• The present contains the past: continuities of tradition, transformation, innovation.
• The mutually supportive realms of spiritual practice, tourism, heritage, and commerce
Categories are necessary to get a handle on things, but be aware of their
limitations