During its 2,500-year history, Buddhism has grown from a tiny religious community in northern India into a movement that now spans the globe. This lecture describes its lasting and present influence, the ways it is not a religion, and its practitioners' ultimate goal.
This lecture tells the story of the beginnings of Buddhism in India in the 6th century B.C.E., with the birth of Siddhartha Gautama. His life has given rise to a rich tradition of stories that tell us not only about Buddhist origins but also about Buddhist aspirations for a life of wisdom, freedom, and peace.
After the Buddha had experienced his awakening, he taught a group of ascetics about it. This event is known as the first "turning of the wheel of Dharma," or teaching. The lecture goes on to show how Buddhism presents a realistic assessment of life's difficulties and how that can lead to a sense of liberation and peace.
This lecture describes the Buddha's teachings about suffering and the path that leads to the cessation of suffering: nirvana, which means literally the "extinguishing" of desire. Nirvana marks the definitive end of the cycle of rebirth.
Due to a long and productive teaching career, the Buddha attracted many disciples and laid the foundation for Buddhist monasticism, including orders of monks and nuns, as well as a sophisticated tradition of lay devotion and support. Buddhist art and architecture shows us not only how Buddhists came to view the Buddha himself but how they gave ritual and artistic expression to his teachings.
This lecture describes the movement called the Mahayana, which promotes the ideal of the bodhisattva who does not attempt to achieve nirvana but vows to return again and again to seek the welfare of other living beings. Practitioners of the Mahayana develop the contemplative virtue of wisdom, together with the active virtue of compassion.
Along with the human beings who aspired to be the bodhisattva ideal came an array of heavenly beings called the "celestial" Buddhas and bodhisattvas.
This lecture looks at the paradoxical concept of Emptiness in Mahayana texts and doctrines that gave rise to a radically new way of viewing the Buddha. In Tantric Buddhism, the Buddha can be visualized not just as the peaceful figure we know from earlier Buddhist art, but also as a wrathful deity and as the intimate union of male and female.
During the reign of the Buddhist king Asoka (c. 268–239 B.C.E.), missionaries left India for Sri Lanka. From this effort grew the Theravada Buddhism that now dominates all the Buddhist countries of Southeast Asia except Vietnam. Throughout the history of Theravada Buddhism, there has been a close relationship between the Buddhist Samgha and Buddhist political leaders. This relationship is evident in Thailand and plays a role in the work of Aung San Suu Kyi, who won the Nobel Peace Prize for her nonviolent resistance to military authority in Burma.
The early history of Tibetan Buddhism was shaped by models borrowed from India. Eventually, Tibetan Buddhists developed a tradition of four schools, the Nyingma, Sakya, Kagyu, and Geluk, each with is own distinctive characteristics. Today, the Tibetan tradition is best known in the figure of Tenzin Gyatso, the fourteenth Dalai Lama, recipient of the Nobel Peace Prize in 1989 for his peaceful campaign of resistance to Chinese domination in Tibet.
This lecture discusses the spread of Buddhism in China, which began in the 2nd century C.E., when China was suffering from political turmoil and cultural decline. The earliest Buddhist translators used Taoist vocabulary to express Buddhist ideas. Through a long process of interaction with Taoism, Confucianism, and Chinese popular religion, Buddhism took on a distinctively Chinese character.
Buddhism entered Japan in the 6th century C.E. This lecture describes the founding of the three great Buddhist schools that have dominated Buddhist life in Japan up to the present day.