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Buddhism
Buddhism spread rapidly throughout the land of its birth. Missionaries dispatched by King Ashoka introduced the religion to southern India and to the northwest part of the subcontinent. According to inscriptions from the Ashokan period, missionaries were sent to countries along the Mediterranean, although without success.
King Ashoka’s son Mahinda and daughter Sanghamitta are credited with the conversion of Sri Lanka. From the beginning of its history there, Theravada was the state religion of Sri Lanka.
According to tradition, Theravada was carried to Myanmar from Sri Lanka during the reign of Ashoka, but no firm evidence of its presence there appears until the 5th century ad. From Myanmar, Theravada spread to the area of modern Thailand in the 6th century. It was adopted by the Thai people when they finally entered the region from southwestern China between the 12th and 14th centuries. With the rise of the Thai Kingdom, it was adopted as the state religion. Theravada was adopted by the royal house in Laos during the 14th century.
Both Mahayana and Hinduism had begun to influence Cambodia by the end of the 2nd century ad. After the 14th century, however, under Thai influence, Theravada gradually replaced the older establishment as the primary religion in Cambodia.
About the beginning of the Christian era, Buddhism was carried to Central Asia. From there it entered China along the trade routes by the early 1st century ad. Although opposed by the Confucian orthodoxy and subject to periods of persecution in 446, 574-77, and 845, Buddhism was able to take root, influencing Chinese culture and, in turn, adapting itself to Chinese ways. The major influence of Chinese Buddhism ended with the great persecution of 845, although the meditative Zen, or Ch’an (from Sanskrit dhyana,"meditation"), sect and the devotional Pure Land sect continued to be important.
From China, Buddhism continued its spread. Confucian authorities discouraged its expansion into Vietnam, but Mahayana’s influence there was beginning to be felt as early as ad 189. According to traditional sources, Buddhism first arrived in Korea from China in ad 372. From this date Korea was gradually converted through Chinese influence over a period of centuries.
Buddhism was carried into Japan from Korea. It was known to the Japanese earlier, but the official date for its introduction is usually given as ad 552. It was proclaimed the state religion of Japan in 594 by Prince Shôtoku.
Buddhism was first introduced into Tibet through the influence of foreign wives of the king, beginning in the 7th century ad. By the middle of the next century, it had become a significant force in Tibetan culture. A key figure in the development of Tibetan Buddhism was the Indian monk Padmasambhava, who arrived in Tibet in 747. His main interest was the spread of Tantric Buddhism, which became the primary form of Buddhism in Tibet. Indian and Chinese Buddhists vied for influence, and the Chinese were finally defeated and expelled from Tibet near the end of the 8th century.
Some seven centuries later Tibetan Buddhists had adopted the idea that the abbots of its great monasteries were reincarnations of famous bodhisattvas. Thereafter, the chief of these abbots became known as the Dalai Lama. The Dalai Lamas ruled Tibet as a theocracy from the middle of the 17th century until the seizure of Tibet by China in 1950. See Tibetan Buddhism.
Several important new sects of Buddhism developed in China and flourished there and in Japan, as well as elsewhere in East Asia. Among these, Ch’an, or Zen, and Pure Land, or Amidism, were most important.
Zen advocated the practice of meditation as the way to a sudden, intuitive realization of one’s inner Buddha nature. Founded by the Indian monk Bodhidharma, who arrived in China in 520, Zen emphasizes practice and personal enlightenment rather than doctrine or the study of scripture.See Zen.
Instead of meditation, Pure Land stresses faith and devotion to the Buddha Amitabha, or Buddha of Infinite Light, as a means to rebirth in an eternal paradise known as the Pure Land. Rebirth in this Western Paradise is thought to depend on the power and grace of Amitabha, rather than to be a reward for human piety. Devotees show their devotion to Amitabha with countless repetitions of the phrase "Homage to the Buddha Amitabha." Nonetheless, a single sincere recitation of these words may be sufficient to guarantee entry into the Pure Land.
A distinctively Japanese sect of Mahayana is Nichiren Buddhism, which is named after its 13th-century founder. Nichiren believed that the Lotus Sutra contains the essence of Buddhist teaching. Its contents can be epitomized by the formula "Homage to the Lotus Sutra," and simply by repeating this formula the devotee may gain enlightenment.
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INSTITUTIONS AND PRACTICES |
Differences occur in the religious obligations and observances both within and between the sangha and the laity.
From the first, the most devoted followers of the Buddha were organized into the monastic sangha. Its members were identified by their shaved heads and robes made of unsewn orange cloth. The early Buddhist monks, or bhikkus, wandered from place to place, settling down in communities only during the rainy season when travel was difficult. Each of the settled communities that developed later was independent and democratically organized. Monastic life was governed by the rules of the Vinaya Sutra, one of the three canonical collections of scripture. Fortnightly, a formal assembly of monks, the uposatha, was held in each community. Central to this observance was the formal recitation of the Vinaya rules and the public confession of all violations. The sangha included an order for nuns as well as for monks, a unique feature among Indian monastic orders. Theravadan monks and nuns were celibate and obtained their food in the form of alms on a daily round of the homes of lay devotees. The Zen school came to disregard the rule that members of the sangha should live on alms. Part of the discipline of this sect required its members to work in the fields to earn their own food. In Japan the popular Shin school, a branch of Pure Land, allows its priests to marry and raise families. Among the traditional functions of the Buddhist monks are the performance of funerals and memorial services in honor of the dead. Major elements of such services include the chanting of scripture and transfer of merit for the benefit of the deceased.
Lay worship in Buddhism is primarily individual rather than congregational. Since earliest times a common expression of faith for laity and members of the sangha alike has been taking the Three Refuges, that is, reciting the formula "I take refuge in the Buddha. I take refuge in the dharma. I take refuge in the sangha." Although technically the Buddha is not worshiped in Theravada, veneration is shown through the stupa cult. A stupa is a domelike sacred structure containing a relic. Devotees walk around the dome in a clockwise direction, carrying flowers and incense as a sign of reverence. The relic of the Buddha’s tooth in Kandy, Sri Lanka, is the focus of an especially popular festival on the Buddha’s birthday. The Buddha’s birthday is celebrated in every Buddhist country. In Theravada this celebration is known as Vaisakha, after the month in which the Buddha was born. Popular in Theravada lands is a ceremony known as pirit, or protection, in which readings from a collection of protective charms from the Pali canon are conducted to exorcise evil spirits, cure illness, bless new buildings, and achieve other benefits.
In Mahayana countries ritual is more important than in Theravada. Images of the buddhas and bodhisattvas on temple altars and in the homes of devotees serve as a focus for worship. Prayer and chanting are common acts of devotion, as are offerings of fruit, flowers, and incense. One of the most popular festivals in China and Japan is the Ullambana Festival, in which offerings are made to the spirits of the dead and to hungry ghosts. It is held that during this celebration the gates to the other world are open so that departed spirits can return to earth for a brief time.
One of the lasting strengths of Buddhism has been its ability to adapt to changing conditions and to a variety of cultures. It is philosophically opposed to materialism, whether of the Western or the Marxist-Communist variety. Buddhism does not recognize a conflict between itself and modern science. On the contrary, it holds that the Buddha applied the experimental approach to questions of ultimate truth.
In Thailand and Myanmar, Buddhism remains strong. Reacting to charges of being socially unconcerned, its monks have become involved in various social welfare projects. Although Buddhism in India largely died out between the 8th and 12th centuries ad, resurgence on a small scale was sparked by the conversion of 3.5 million former members of the untouchable caste, under the leadership of Bhimrao Ramji Ambedkar, beginning in 1956. A similar renewal of Buddhism in Sri Lanka dates from the 19th century.
Under the Communist republics in Asia, Buddhism has faced a more difficult time. In China, for example, it continues to exist, although under strict government regulation and supervision. Many monasteries and temples have been converted to schools, dispensaries, and other public use. Monks and nuns have been required to undertake employment in addition to their religious functions. In Tibet, the Chinese, after their takeover and the escape of the Dalai Lama and other Buddhist officials into India in 1959, attempted to undercut Buddhist influence.
Only in Japan since World War II have truly new Buddhist movements arisen. Notable among these is Sôka Gakkai, the Value Creation Society, a lay movement associated with Nichiren Buddhism. It is noted for its effective organization, aggressive conversion techniques, and use of mass media, as well as for its nationalism. It promises material benefit and worldly happiness to its believers. Since 1956 it has been involved in Japanese politics, running candidates for office under the banner of its Kômeitô, or Clean Government Party.
Growing interest in Asian culture and spiritual values in the West has led to the development of a number of societies devoted to the study and practice of Buddhism. Zen has grown in the United States to encompass more than a dozen meditation centers and a number of actual monasteries. Interest in Vajrayana has also increased.
As its influence in the West slowly grows, Buddhism is once again beginning to undergo a process of acculturation to its new environment. Although its influence in the U.S. is still small, apart from immigrant Japanese and Chinese communities, it seems that new, distinctively American forms of Buddhism may eventually develop.
Contributed By:
James Paul McDermottMicrosoft ® Encarta ® Encyclopedia 2004. © 1993-2003 Microsoft Corporation. All rights reserved.
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