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Extensive lecture notes introduction to Buddhism
- Instelling
- Universiteit Leiden (UL)
Very very extensive lecture notes from all 12 weeks of Introduction to Buddhism.
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Introduction to BuddhismWeek 1: General Introduction: Issues and Problems
The Three Jewels
- The Buddha (the central figure)
- The Dharma (his teaching)
- The Samgha (the followers and the (monastic) community)
Buddhism is much broader than the teachings/Dharma of the Buddha, for us it encompasses
the eternity of the tradition. The Buddha is the founder but also the leader, the ideal, the goal
and the inspiration.
The teachings deal with many aspects of the picture, the difficulties and possible solutions to
this human situation. Which is called Samsara. It entails the cycle of birth and reincarnation
(birth, death, rebirth, redeath). This is often symbolized by a wheel with 6 divisions. These
six divisions encompass the entirety of the possible ways/modes in which you might be born.
Therefore, strictly speaking Buddhist doctrine with all living beings, however realistically and
practically focuses on humans. We are all caught in this cycle of Samsara, the question
arises if there is anything that we can do about it. The Buddha discovered that the answer is
yes, the goal is nirvana. This can be achieved by the path on which we seek liberation.
The term "emic” perspective is a concept commonly used in anthropology and linguistics to
describe an insider's or participant's viewpoint when studying a particular culture, group, or
language. The emic perspective focuses on understanding the world from the perspective of
those who are members of the culture or community being studied. It involves examining the
unique beliefs, values, norms, and meanings that are specific to the group being observed,
rather than imposing external or "etic" perspectives, which are those of an outsider or
researcher.
The Buddha is often referred to in many different names and titles. These are epithets, which
means that these are descriptive names. Examples of names are; Gautama/Gotama
(lineage name); Siddhartha/Siddhattha (who has achieved his aim); Shakyamumi (sage of
the Shakya clan). While these words do possess meanings, it is essential not to
overemphasize their literal interpretations, as, for instance, the name 'Victor' does not
inherently imply a state of victory. Examples of titles are; Bhagavat (Lord); Jina (Victor);
Tathagata; Bodhisattva/Bodhisatta and Buddha.
Buddha is a descriptive title which means awoken one. Bodhi means awakening, which is
the goal. Buddhas have already reached this mode of understanding/awakening.
Bodhisattva means on your way to bodhi or being buddha.
The goal of buddhist practices in general is through metaphor understood as waking up for
the real true nature of reality. Which means, right now, you are asleep and what you see is
not real (like a dream), it is not the real reality.
This notion already existed before Buddhism, they adopted it in their tradition/worldview.
,In the Jataka stories we read tales about the Buddha’s previous lives, so his bodhisattva’s
lives. Until the Buddha attained awakening, he was not a buddha, he was still a bodhisattva.
He became Buddha in his last life.
A hagiography is the story of the life (‘biography’) of a saint. It is not a biography, but a story
which is oriented around sainthood. It is not meant as an ‘actual life story’.
In the context of Buddhist tradition, "iconic" (with images) and "aniconic" (without images)
art and symbolism refer to the way in which the Buddha and Buddhist concepts are
represented.
Aniconic representations avoid figurative imagery and instead use non-representational
symbols or abstract designs to convey the Buddha and Buddhist concepts and principles.
This is often a response to the teachings of the Buddha, who discouraged the worship of
idols and the attachment to material forms. This approach is often associated with early
Buddhist art and certain Buddhist traditions that discourage the use of anthropomorphic (or
human) representations of the Buddha or deities.
Some examples of aniconic elements in the Buddhist tradition:
- The Wheel of Dharma: The Dharmachakra is a common aniconic symbol in
Buddhism. It represents the Buddha's first sermon and the turning of the wheel of
dharma, or the teachings of Buddhism. It is typically depicted as a wheel with eight or
more spokes, and it serves as a symbol of the path to enlightenment.
- The Bodhi Tree, under which Siddhartha Gautama (the Buddha) attained
enlightenment, is revered in aniconic form. Rather than depicting the Buddha himself,
this tree is an important symbol of enlightenment and is often represented as a
stylized tree without figurative imagery.
- A stupa is a Buddhist architectural structure used for meditation and religious
worship. It is often a domed or tower-like monument that may contain relics or sacred
items. Stupas typically lack figurative representations and instead focus on geometric
and symbolic design elements.
- The lotus flower is a symbol of purity and enlightenment in Buddhism. The lotus
symbolizes the potential for spiritual growth and purity rising from the muck of worldly
existence.
- Buddhist practices often involve the use of mantras (sacred chants) and mudras
(hand gestures) as aniconic elements in religious rituals. These are
non-representational and focus on sound and hand movements as spiritual tools.
- The umbrella is always a sign to us that basically the Buddha is present.
- Footprints are also a sign of the Buddha's presence.
Iconic representations in Buddhist tradition involve the use of figurative imagery. This
typically includes statues, paintings, and other forms of art that depict the historical Buddha,
Siddhartha Gautama, and various Buddhas, Bodhisattvas, and deities associated with
Buddhism. TIconic representations often show the Buddha in various postures and mudras
(hand gestures), such as the seated Buddha in the lotus position (Dhyana mudra) or the
standing Buddha with one hand raised (Abhaya mudra).
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,Week 2: The Buddha’s Life I
The Three Jewels
- The Buddha (the central figure)
- The Dharma (his teaching)
- The Samgha (the followers and the (monastic) community)
Historically, factually we know nothing of the Buddha. But, what does the tradition maintain
about the Buddha?
Written evidence in general, but in this case about the Buddha, was probably there but did
not survive because of the wet climate in the Indian subcontinent. The first written
evidence about the Buddha is from the Ashoka time period. But this is of course quite some
time after the (hypothetical) lifetime of the Buddha.
Emperor Ashoka, also known as Ashoka the Great, played a pivotal role in the history and
spread of Buddhism. Ashoka ruled the Mauryan Empire in India from approximately 268
BCE to 232 BCE. Ashoka is often credited with converting to Buddhism after witnessing the
devastating consequences of the Kalinga War, a brutal conflict waged by his empire. The
suffering and loss of life during this war deeply affected him, leading him to embrace
Buddhism as a path of non-violence, compassion, and moral conduct. Ashoka is well-known
for inscribing his principles and Buddhist teachings on rocks, pillars, and caves throughout
his empire. These inscriptions, known as Ashoka's Edicts, conveyed messages of morality,
religious tolerance, and social justice.
The dates of Ashoka are regarded as quite reliable, because his administration was in touch
with foreign diplomats who were concerned with chronology. One of the pillars on which an
edict is carved was found at the place where it is believed that the Buddha was born, in
Lumbini.
He also has a description/edict of a previous Buddha of a mythical past, which is
often seen as more fictional than his edicts about the current Buddha. However, they are
both equally true or untrue. The evidence which we found does not mean that the
information about the Buddha is factual, but the emperor believed it to be at that point.
The tradition associates the four main events of the Buddha with corresponding sites.
Birth → Lumbini
Awakening → Bodh Graya
First Sermon → Sarnath
Nirvana → Kushinagar
The tradition says not only Sakyamuni is a Buddha, but that he is one of several buddhas.
One of the buddhas is Dipamkara, he was the Buddha before the present Buddha
Shakyamumi. The future buddha is Maitreya.
The way that the tradition thinks about time is different than we do. The tradition imagines
stories about all of these buddha’s, these stories about the past buddhas are identical to
‘our’ Buddha.
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, We imagine that over time things change for e.g. in society or in technology. But an ancient
Indian saw time, society, and social structure as frozen and unchanging. They know that
things like war etc happened but the basic structure of society did not change. Within the
tradition they imagined that the template of the past buddhas can be copied onto an
unchanging society/past.
Aniconic depictions do not depict the Buddha, iconic depictions do depict Buddha.
Earlier Buddhist sculptures did not depict the Buddha (aniconic), no one knows why. There is
no evidence of it being taboo, a suggestion is that the Buddha could not be depicted by
humans because of his greatness. Iconic depictions also occurred quite early on.
During his previous lives before becoming a Buddha, he was a Boddhisattva. Beings live in a
cycle of reincarnation, this process is beginningless.
Buddhist tradition denies the notion of a self, what continues through lives is
personal identity. So, the personal identity who became Shakyamumi had ‘incarnations’ in
previous lives. The various collections of stories of his previous lives are known as the
Jataka, birth stories.
The typical Jataka structure often contains an animal with certain qualities. This
creature engages in a particular action, and subsequently, the narrative of Shakyamumi
asserts, 'And I was that animal.' Often these stories already existed in the Indian literature,
they made them into Jataka’s. These stories are being told to show how the Buddha became
a perfect being. He accumulated his perfect qualities life after life.
In the Buddhist tradition multiple events are depicted in one single image.
The Tigris Jataka is one of the many stories found in the Jataka tales, a collection of
traditional Buddhist stories that recount the previous lives of Siddhartha Gautama. These
stories are used to illustrate moral and ethical lessons. The Tigris Jataka tells the story of
one of the Buddha's past lives.
In the Tigris Jataka, the Bodhisattva (the Buddha in a previous life) is born as a
young, compassionate prince. He is known for his wisdom and cleverness. The story
revolves around a scheme hatched by his enemies to get rid of him.
The enemies falsely accuse Mahosadha of a crime he did not commit and convince
the king to order his execution. Mahosadha agrees to be executed but asks for one last
request. He requests that he be allowed to enter the Tigris River one last time before his
execution. The king grants this request. Mahosadha takes a small box with a special
ointment with him to the river. Once in the river, he applies the ointment, which makes him
slippery and difficult to catch. He escapes from his captors and swims away. After a series of
adventures, he returns to the kingdom to clear his name and expose his enemies' treachery.
The Tigris Jataka teaches the lesson of the importance of wisdom, cleverness, and
compassion. It demonstrates how a virtuous person can overcome adversity and outwit
those who seek to harm them through deceit and malice. The story underscores the theme
of truth and justice prevailing in the end, even when facing unjust accusations.
In the Hare Jataka, the Bodhisattva (the Buddha in a previous life) is born as a hare. The
story is set in a forest where four animals, a monkey, a jackal, an otter, and a hare, are close
friends. They live harmoniously and share their food. One day, they decide to fast and offer
food to any traveler who passes by, in the hope of accumulating good karma.
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