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- The foundations of Buddhism
- Historical development
- Sri Lanka and Southeast Asia
- Central Asia and China
- Korea and Japan
- The major systems and their literature
- Beliefs, doctrines, and practices
- Basic teachings
- Popular religious practices
- Calendric rites and pilgrimage
- Buddhism in the contemporary world
Within the first two centuries of the Buddha’s death, pilgrimage had already become an important component in the life of the Buddhist community. Throughout early Buddhist history there were at least four major pilgrimage centres—the place of the Buddha’s birth at Lumbini, the place of his enlightenment at Bodh Gaya, the Deer Park in Varanasi (Benares), where he supposedly preached his first sermon, and the village of Kushinara, which was recognized as the place of his parinibbana (final nirvana or final death).
During this period the place of the Buddha’s enlightenment at Bodh Gaya was the most important pilgrimage centre, and it remained so throughout much of Buddhist history. After the collapse of Buddhism in India, however, Bodh Gaya was taken over by Hindu groups and served as a Hindu shrine. In the late 20th century, Buddhist control was partially restored, and Bodh Gaya once again became the major Buddhist pilgrimage site.
During the post-Ashokan period, four other sites in northeastern India became preeminent pilgrimage sites. In addition to these eight primary sites in the Buddhist “homeland,” major pilgrimage centres have emerged in every region or country where Buddhism has been established. Many local temples have their own festivals associated with a relic enshrined there or an event in the life of a sacred figure. Some of these, such as the display of the tooth relic at Kandy, Sri Lanka, are occasions for great celebrations attracting many pilgrims. In many Buddhist countries famous mountains have become sacred sites that draw pilgrims from both near and far. In China, for example, four such mountain sites are especially important: Emei, Wutai, Putuo, and Jiuhua. Each is devoted to a different bodhisattva whose temples and monasteries are located on the mountainside. In many Buddhist regions there are pilgrimages that include stops at a whole series of sacred places. One of the most interesting of these is the Shikoku pilgrimage in Japan, which involves visits to 88 temples located along a route that extends for more than 700 miles (1,130 km).
Buddhist pilgrimages, like those in other religions, are undertaken for a wide range of reasons. For some Buddhists pilgrimage is a discipline that fosters spiritual development; for others it is the fulfillment of a vow made, for example, to facilitate recovery from an illness; and for others it is simply an occasion for travel and enjoyment. Whatever its motivations, pilgrimage remains one of the most important Buddhist practices.
Rites of passage and protective rites
Admission to the sangha involves two distinct acts: pabbajja (lower ordination), which consists of renunciation of secular life and acceptance of monastic life as a novice, and upasampada (higher ordination), official consecration as a monk. The evolution of the procedure is not entirely clear; in early times the two acts probably occurred at the same time. Subsequently, the Vinaya established that upasampada, or full acceptance into the monastic community, should not occur before the age of 20, which, if the pabbajja ceremony took place as early as age 8, would mean after 12 years of training. Ordination could not occur without the permission of the aspirant’s parents. The initial Pali formula was “Ehi bhikkhu,” “Come, O monk!”
The rite established in ancient Buddhism remains essentially the same in the Theravada tradition. To be accepted the postulant shaves his hair and beard and dons the yellow robes of the monk. He bows to the abbot or senior monk, to whom he makes his petition for admittance, and then seats himself with legs crossed and hands folded, pronouncing three times the formula of the Triple Refuge—“I take refuge in the Buddha, I take refuge in the dhamma, I take refuge in the sangha.” He repeats after the officiating monk the Ten Precepts and vows to observe them. Thereafter, in the presence of at least 10 monks (fewer in some cases), the postulant is questioned in detail by the abbot—as to the name of the master under whom he studied, whether he is free of faults and defects that would prevent his admission, and whether he has committed any infamous sins, is diseased, is mutilated, or is in debt. The abbot, when satisfied, thrice proposes acceptance of the petition; the chapter’s silence signifies consent. Nuns were once ordained in basically the same way, though the ordination of a nun required the presence of monks in order to be recognized as valid.
In Mahayana Buddhism new rituals were added to the ceremony of ordination prescribed by the Pali Vinaya. The declaration of the Triple Refuge is as central an assertion as ever, but special emphasis is placed on the candidate’s intention to achieve enlightenment and his undertaking of the vow to become a bodhisattva. Five monks are required for the ordination: the head monk, one who guards the ceremony, a master of secrets (the esoteric teachings, such as mantras), and two assisting officiants.
The esoteric content of Vajrayana tradition requires a more complex consecration ceremony. Along with other ordination rites, preparatory study, and training in yoga, the Tantric neophyte receives abhisheka (Sanskrit: “sprinkling” of water). This initiation takes several forms, each of which has its own corresponding vidya (Sanskrit: “wisdom”), rituals, and esoteric formulas and is associated with one of the five Celestial Buddhas or Dhyani-Buddhas. The initiate meditates on the vajra (Sanskrit: “thunderbolt”) as a symbol of Vajrasattva Buddha (the Adamantine Being), on the bell as a symbol of the void, and on the mudra (ritual gesture) as “seal.” The intent of the initiation ceremony is to produce an experience that anticipates the moment of death. The candidate emerges reborn as a new being, a state marked by his receipt of a new name.
The origin of Buddhist funeral observances can be traced back to Indian customs. The cremation of the body of the Buddha and the subsequent distribution of his ashes are told in the Mahaparinibbana-sutta (“Sutta on the Great Final Deliverance”). Early Chinese travelers such as Faxian described cremations of venerable monks. After cremation the ashes and bones of the monk were collected and a stupa built over them. That this custom was widely observed is evident from the large number of stupas found near monasteries.
With less pomp, cremation is also used for ordinary monks and laymen, though not universally. In Sri Lanka, for example, burial is also common, and in Tibet, because of the scarcity of wood, cremation is rare. The bodies of great lamas, such as the Dalai and Panchen lamas, are placed in rich stupas in attitudes of meditation, while lay corpses are exposed in remote places to be devoured by vultures and wild animals.
Buddhists generally agree that the thoughts held by a person at the moment of death are of essential significance. For this reason sacred texts are sometimes read to the dying person to prepare the mind for the moment of death; similarly, sacred texts may be read to the newly dead, since the conscious principle is thought to remain in the body for about three days following death. In Tibetan, Mongolian, and Chinese lamaseries, a lama sometimes recites the famous Bardo Th?dol (commonly referred to in English as “The Tibetan Book of the Dead”).
From a very early period in its development, Buddhism has included within its repertoire of religious practices specific rituals that are intended to protect against various kinds of danger and to exorcise evil influences. In the Theravada tradition, these rituals are closely associated with texts called parittas, many of which are attributed directly to the Buddha. In Sri Lanka and the Theravada countries of Southeast Asia, parittas are traditionally chanted during large public rituals designed to avert collective, public danger. They are also very widely used in private rituals intended to protect the sponsor against illness and various other misfortunes.
In the Mahayana and Vajrayana traditions, the role taken by protective and exorcistic rituals is even greater. For example, dharanis (short statements of doctrine that supposedly encapsulate its power) and mantras (a further reduction of the dharani, often to a single word) were widely used for this purpose. Protective and exorcistic rituals that used such dharanis and mantras were extremely important in the process through which the populations of Tibet and East Asia were converted to Buddhism. They have remained an integral part of the Buddhist traditions in these areas, reaching what was perhaps their fullest development in Tibet.Giuseppe Tucci
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