On the Methodology of Interpretation of Buddhist Symbolism

“On the methodology of interpretation of Buddhist Symbolism” by Martin Stuart-Fox, Roderick Bucknell Journal of Religious Studies Volume 8, Issue 2 (1980)

ON THE METHODOLOGY OF INTERPRETATION OF BUDDHIST SYMBOLISM

RoD BucKNELL AND MARTIN STuART- Fox To date attempts at interpreting the symbolism of the Buddhist "Intentional

Language"

have

lacked

adequate

foundation. To provide such a foundation,

methodological

the nature -of Indian

symbolism in general is e xamined and general principles underlying it are identified. Against that background, typical examples from the Intentional Langu age-the dhy7mi Buddha mavrj.ala and the cakras­ are then examined, and are found to reduce essentially to a system of

five symbolic groups. It is argued t hat the ultimate referent of th!s :fivefold symbolic system is likely to be an integrated set of five

meditative techniques or

resultant

supernormal mental· states or

powers, and a method is proposed whereby such a set could be identified. Throu ghout the past few decades the interpretation of religious sym­ bolism has attracted increasing interest. Particular attention has been paid to

Buddhist symbolism, because of the recognized existence in

Buddhism of an intentionally created system of symbols serving

as the

language of an esoteric tradition. Tantric texts frequently mention an 'intentional

bhaita),1

language'

(samdha-bhaiii°l) or 'twiligh t language' (samdhya­ gurus handed down essential teachings to

by means of which

certain chosen disciples. Most of the symbols comprising this Intentional Language have been drawn from the s tock common to all Indian religions; however, they appear to have been assigned specific meanings over and above their ancient natural associations.2 For example, the lotus as an archa ic natural symbol

denotes birth or purity (see Bosch, 1960, pp. 122-124); mantra, Olfl Mavi Padme Hulfl Hri[J, and in the ma�Y a tenden_cy to se�k hom,ologies wherever possible. In Vedic

times parallels were drawn between microcosm and macrocosm, between

man and universe. By the time of the BrahID:aQas,.this development_had

reached a peak of scholastic C