Mahayana & Theravada Buddhism

Mahayana & Theravada Buddhism.
There are about 350 million Buddhists in the world and although most are in Asian
countries such as India, Sri Lanka, Thailand etc. Buddhism is now practised worldwide.
As Buddhism spread outwards from India, it gradually adapted to meet the needs of
different peoples and cultures. As a result there are several different kinds of
Buddhism.
Theravada Buddhism
For the first two hundred years Buddhism spread throughout India, then, helped by the
Buddhist Emperor Ashoka (273-232BCE) it was taken to Sri Lanka, Burma and Thailand. In
these countries, Theravada Buddhism is practised. This means ‘the tradition of the
elders’. It follows teaching handed down by senior monks from the beginnings of
Buddhism. Monastic life is very important in these countries. There is a close interaction
between the lay sangha and the monastic sangha. The lay sangha support the monastic
sangha by providing food and offerings, the monastic sangha support the lay sangha by
providing spiritual guidance, education and opportunities to gain merit. Theravada
Buddhists suggest that the monastic way of life is the ideal way to follow Buddha’s
teachings, free from distraction (hence some of the rules in the Pattimokka).
However, they realise that the monastic life is not for everyone, so the lay sangha gain
good karma by supporting the monastic sangha.
In this tradition a boy may spend a short while in a monastery living as a monk. This gives
him the chance to learn about his religion and get a general education. He can choose to
leave the monastery when he is older or stay on.
Theravada Buddhism & its significance as the only survivng form of Nikaya .
Nikāya is a Pāḷi word meaning volume or collection. It is most commonly used in reference
to the Buddhist texts of the Sutta Piṭaka but can also refer to the monastic divisions of
Theravāda Buddhism. In addition, the term Nikāya is sometimes used in contemporary
scholarship to refer to early Buddhist schools.
Text collections
The context of nikāya is roughly equivalent to the English collection in the Pāli Canon,
particularly the 'Discourse Basket' or Sutta Pi ⁇ aka, and is used to define groupings of
discourses according to theme, duration, or other categories. The Sutta Pi'aka, for
instance, is split up into five nikāyas.
Monastic divisions
Nikāya is often used as the term for a monastic division or lineage among the
Theravāda nations of Southeast Asia and Sri Lanka; these groupings are also called
monastic fraternities as well. For instance, in Burma, in response to the relative
conservativeness with which the Vinayas are interpreted, nikaya monastic orders have
arisen.
Rejection of The Three Vehicles of Buddhism
The schools are also divided into three Yanas, meaning 'vehicles,' to explain the
distinctions between the many different schools and practices of Buddhism. These three
are: the Nikaya (Hinayana / lesser), the Tantrayana (Vajrayana), and the Mahayana
(greater). There can also be a lot of variations within the various vehicles, such as Zen,
Pure Land and Tibetan Buddhism. Ever since the Buddha died, Nikaya Buddhism has
flourished. Theravada is Nikaya Buddhism's only surviving school.
The Buddha taught for decades may be a major reason for this growth of distinct schools
within Buddhism. It is not easy to universally determine what the exact meaning of all
teachings should be, considering the large number of teachings.
The Theravada tradition is based on the set of teachings decided by
the Third Buddhist Council to contain the teachings of the Buddha.
After the Third Buddhist Council, the Tripitaka collection of sutras
were taken to Sri Lanka. About a century after the Buddha passed
away, monasteries became the main mechanism for preservation of
the teachings.
The teachings on the Four Noble Truths and meditation form the
basis of Theravada practice.
Theravada Buddhists reject the model of the Three Vehicles as they do not accept
that the teachings were given by Gautama Buddha.
Things to do.
1. Explain the meanings of the term Nikaya in terms of Buddha’s teachings and the
The centrality of Gautama Buddha, especially in their use of images and

stupas.
Theravada Buddhism places great importance and veneration of the Buddha.
The Temple of the Tooth in Sri Lanka is an important place of pilgrimage for Buddhists
as it holds a relic of the Buddha – a tooth. Buddharupas (statues of Gautama Buddha)
are used as a focus on a shrine for meditation, symbolic offerings are placed on the
shrine.
Stupas are tiered towers, designed to symbolise the elements of earth, water, fire, air
and wisdom. They are used to house holy relics, particularly those of Gautama Buddha.
The lower part of a stupa symbolises earth and the uppermost point symbolises
wisdom.
The imagery and symbolism helps Theravada Buddhists focus on Buddha and his
teachings.
The goal of nibbana and parinibbana as a central teaching alongside an

emphasis on renunciation, including the four stages to becoming an
arahant.
Theravada Buddhists believe the monastic life is the best way to achieve
enlightenment and nibbana – a state of peace and liberation from suffering. In
Buddhism, the term parinibbāna is used to refer to nirvana-after-death, which occurs
upon the death of the body of someone who has attained nirvana during his or her
lifetime. It implies a release from the Saṃsāra, karma and rebirth as well as the
dissolution of the skandhas.
An Arahant is a fully enlightened being. Buddha recognized four distinct levels of
realization, each marked by a deep and unmistakable experience of selflessness,
followed by certain changes in outlook and behaviour.
The experience generally occurs during intensive meditation, when the attention has
become one-pointed, and follows extensive study and understanding of the basic
truths of Buddhism.
The four stages of
enlightenment are Sotapanna,
Sakadagami, Anagami and
Arahant. The teaching of the
four stages is a central element
of the early Buddhist schools,
including Theravada Buddhism.
The 4 Stages of Enlightenment (becoming an arahant)

Stream-enterer
The first stage is that of Sotāpanna literally meaning “one who enters the stream,”
with the stream being the Noble Eightfold Path regarded as the highest Dharma.
The stream-enterer is also said to have “opened the eye of the Dharma” and is
guaranteed enlightenment after no more than seven successive rebirths, possibly
fewer. The stream-enterer can also be sure that he will not be reborn in any of the
unhappy states or rebirths (an animal, a preta, or in hell). He can only be reborn as a
human being, or in a heavenly realm. The stream-enterer has attained an intuitive
grasp of Buddhist doctrine - “right view”, has complete confidence in the Three
Jewels of Buddha, Dhamma, and Sangha, and has good moral behaviour (Sila).
When you become a stream-enterer, your experience eliminates the illusion that
you’re really a separate self.
In everyday life, you may still get caught up by greed, anger, ignorance, and other
negative feelings. However, the stream-enterer also has unshakable confidence and
dedication to the Buddhist spiritual path.
Once Returner
The second stage is that of the Sakadāgāmī, literally meaning “one who once comes”.
The once-returner will return to the human world only one more time, and will attain
Nirvana in that life.
After you become a stream-enterer and after a period of time (generally years of
devoted practice) in which your concentration gets even stronger and your mind
becomes even more tranquil, you have another direct insight into no-self.
This insight brings a significant reduction in attachment and aversion and the suffering
that accompanies these states of mind. For example, occasional irritation and
preference replace hatred and greed, which no longer have any hold over the once-
returner.
Never-returner
The third stage is that of the Anāgāmī, literally meaning
“one who does not come. The non-returner does not
come back into human existence, or any lower world,
after death. Instead, he is reborn in one of the “Pure
Abodes”, where he will attain Nibbana; some of them are
reborn a second time in a higher world of the Pure
Abodes, but in no case are born into a lower state.
An Anāgāmī has abandoned the restraints that bind the mind to the cycle of rebirth,
and is thus partially enlightened, and on the way to perfect and complete
Enlightenment.
After entry to this stage, all of the worst hindrances, such as hatred, greed, jealousy,
and ignorance, completely drop away, but a hint of a self-sense still remains — and
with it, the slightest trace of restlessness and dissatisfaction sticks around as well.
These people appear to be extremely content, peaceful, and without desire, but the
subtlest preference for positive rather than negative experiences remains.
Arahant
The fourth stage is that of Arahant, a fully enlightened human being who has wholly
abandoned saṃsāra, and who upon decease Parinibbāna will not be reborn in any
world.
At this stage, the path bears ultimate fruit in nibbana — any residual trace of a
separate self falls away for good. The experience, frequently accompanied by
unimaginable bliss, has been compared to falling into the depths of a cloud and
disappearing. At this point, the circumstances of life no longer have the slightest hold
over you. As Buddha said, all that needed to be done has been done. There’s nothing
further to realize. The path is complete, and no further rebirths are necessary.
Things to do.
1. What is a Buddharupa and how is it used?
2. Explain what a stupa is and what a stupa symbolises.
3. What is the difference between nibbana and parinibbana.
4. What is an arahant?
5. Briefly explain the four stages of becoming an arahant.
The distinctive teachings of Theravada; their interpretation and application

in light of the life and teachings of the Buddha and other traditions of
Buddhism and their different emphases.
Theravada Buddhism is sometimes regarded as ‘orthodox’ (original) Buddhism, with a
focus on sticking to Buddha’s original teachings and practices, particularly on
meditation and monasticism. Some Theravadans also believe in the transfer of their
merit to someone else. This is important when someone dies. The family gather and
transfer their merit to the deceased in the hope of a favourable rebirth.
Theravadans also believe in the five aggregates or skandhas, the five aspects people
are made up of;
Perception Consciousness
Form Sensation
Mental
Formations
Five Skandhas
 Form – material and physical objects (e.g. a person’s body)
 Sensation – the feeling one has when someone comes into contact with something
(physical or emotional)
 Perception – how people recognise what things are.
 Mental formations – this refers to a person’s thoughts and opinions – responding
to their experiences.
 Consciousness – awareness of the world around us.
For example – you go into a room and see a cake; you begin to feel desire
for the cake; you’ve recognised it as a cake as you have seen cake before;
you begin to form an opinion of the cake to decide whether or not to eat
it; all of this things are connected by your general understanding and
awareness of the world.
Things to do.
1. Why is Theravada Buddhism sometimes referred to as ‘orthodox Buddhism’?
2. Explain the practice of ‘merit transfer’.
3. Note down the Five Skandhas and explain how they work in practice.

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Mahayana & Theravada Buddhism.

The centrality of Gautama Buddha, especially in their use of images and

The goal of nibbana and parinibbana as a central teaching alongside an

The 4 Stages of Enlightenment (becoming an arahant)

The distinctive teachings of Theravada; their interpretation and application

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