BUDDHISM TODAY

You may include more than two ways if you wish, but remember to stay within the required length. Be sure to use terminology from the lecture notes and the readings in your response. Lecture Notes: Buddhism • Define and appropriately use important terms such as Bodhisattva, Theravada, Mahayana, Tibetan Buddhism, Sutra, the Pure Land, the Four Noble Truths, the Eightfold Path, the Three Jewels, and Nirvana. • Identify elements of Buddhist history, texts, and practices. • Identify the ways in which power has been used to effect change in Buddhism. BUDDHISM TODAY Major populations: China, Korea, Japan, SE Asia, and the Pacific Rim Designated as a world “religion” in 1801 Adherents: 376 million (6th largest religion) Key texts: the Sutras (sayings of Buddha), the Dhammapada Places of worship: Buddhist temples, stupas, holy sites in India Do They Proselytize? Historically yes, but generally not today Dogmatic? Yes. Theistic? No. Totems: Buddha statue, bodhi tree, lotus flower, wheel of dharma, enso, prayer beads Taboos: unnecessary attachment or external restraint, meat–eating (most paths), garlic, onion, and pepper (China), alcohol, monks: contact with opposite gender IDENTITY I. Buddhism in Historical Context Buddhism begins with an Indian prince named Siddhartha in 500s BCE according to historical evidence found in 2013. Siddhartha led a life of wealth and privilege in the Hindu caste system we discussed in our last lesson. He was born into the second caste comprised of administrators and soldiers. Siddhartha abandoned his place in the caste system to become a Jnana Yogi. As you will recall from the last lecture, this means he renounced his name, his family, and his status and instead lived a life of poverty as an ascetic. Eventually, he abandoned asceticism to pursue what Buddhists now call the Middle Way. In this pursuit of harmony, he achieved enlightenment under a bodhi tree. Following his enlightenment, Siddhartha became the Buddha, and Buddhism spread throughout Asia and then the world. After the Buddha, in the 4th century BCE, disagreements begin to arise about how to live the Buddhist life. In 383 BCE, the Second Buddhist Council met to debate how the monastic community should live. In 250 BCE, the Third Buddhist Council was convened by Emperor Ashoka. The emperor ordered the Third Council to determine how best to spread Buddhist philosophy. Through his efforts, Buddhism spreads to the Middle East and Greece. Scholars now believe this spread of Buddhism may have even influenced Christian Gnosticism. In the 1st-6th centuries, Buddhism travels East. The first Buddhist missionaries arrive in China in the first century BCE. By 68 CE, the Buddhist White Horse Temple was established in China. In the 100s, Buddhist scriptures were written in Chinese. By the 200s, Buddhism has reached Vietnam and Southeast Asia. By the 300s, Buddhism has traveled to Korea, and by the 500s, Buddhism arrives in Japan. II. Major Paths of Buddhism Theravada Buddhism (300s BCE) There are three major approaches to Buddhism. The first, Theravada Buddhism, began in the 300s BCE. It is most popular in Southeast Asia, especially Thailand, Laos, Cambodia, and Sri Lanka. Theravada Buddhism is called the “Way of the Elders” and is the oldest form of Buddhism. It was popularized by Ashoka, emperor of India, as missionaries spread throughout Asia on his instruction. Mahayana Buddhism (1st century CE) The second path of Buddhism is Mahayana Buddhism, which found its origin in the first century CE. It is common in East Asia, especially eastern China, North and South Korea, and Japan. Mahayana Buddhism, and its many permutations, are called the “Greater Vehicle” because it is the most populous form of Buddhism practiced today. Tibetan Buddhism (sometimes lumped in with Mahayana) The final path of Buddhism was developed in Tibet in 8th century CE and is called Tibetan Buddhism. It is practiced in Northern Asia, especially northwest China, Tibet, and Mongolia. Tibetan Buddhism is also called the “Diamond Vehicle.” It merged with Tibetan folk and magic traditions to create a unique approach to Buddhism, which is why scholars commonly do not consider it part of Mahayana Buddhism.