GROUP 9

INTRODUCTION TO WORLD
RELIGIONS AND BELIEF
SYSTEMS
THERAVADA
BUDDHISM
At the end of the module,you should be able to:

1.Identify and explain the core of teachings,fundamental

beliefs and practices in Theravada Buddhism;

2.Describe the core of teachings, fundamental beliefs

and practices of Theravada Buddhism through an essay;
and

3.Show appreciation and respect towards other

religions/belief system.
 Buddhism is one of the most practical among the world’s
great religions because its belief system intend to meet basic
human needs and solve humankind’s spiritual problem without
depending on supernatural forces (Brown 1975).
Theravada Buddhism (“school of elder monks” or
“school of the ancients”) or the “Southern School of
Buddhism” draws on the collected teachings of the oldest
recorded text of Buddhist texts to become its central precept,
the Pali Canon. This school claims to have preserved the
original teachings of Siddharta with pristine purity(Clasper
1992). Theravada Buddhism has gained considerable following
in the West in modern times.
-Buddhism, founded in the late 6th century B.C.E. by
Sidharta Gautama(the “Buddha”),is an important
religion in most of the country of Asia. Buddhism has
assumed many different forms,but in each case,there
has been an attempt to draw from the life experiences
of the Buddha,his teachings,and
the“spirit”or“essence” of his teachings(called dhamma
or dharma) as models for the religious life.
However,not until the writing of the Buddha
Charita(life of the Buddha) by Ashvaghosa in the 1st or
2nd century C.E.,gave a comprehensive account of his
life.
LIFE OF THE BUDDHA
The Buddha was born (ca. 563 B.C.E.)in place
called Lumbini near the Himalayan foothills,and he
began teaching around Benares (at Sarnath). His erain
general was one of spiritual, intellectual, and social
ferment. This was the age when Hindu ideal of
renunciation of family and social life by holy persons
seeking Truth first became widespread, and when the
Upanishads were written. Both can be seen as moves
away from the centrality of the Vedic fire sacrifice.
Siddharta Gautama was the warrior son of a king and
queen.
 According to legend, at his birth a soothsayer predicted
that he might become a renouncer (withdrawing from a
temporal life).To prevent this, his father provided him with
many luxuries and pleasures. But, as a young man, he once
went on a series of four chariot rides where he first saw the
more severe forms of human suffering :old age, illness, and
death(a corpse), as well as an ascetic renouncer. The contrast
between his life and this human suffering made him realize
that al the pleasures on earth where in fact transitory, and
could only mask human suffering. Leaving his wife and new
son(Rahula—fetter)he took on several teachers and tried
severe renunciation in the forest until to the point of near-
starvation
Finally, realizing that this too was only adding more
suffering, he ate food and sat down beneath a three to
meditate. By morning (or some say six months later) he had
attained Nirvana (Enlightenment), which provided both the
true answers to the causes of suffering and permanent
release from it.
SACRED SCRIPTURES
The early schools of Buddhism developed their own
unique body of sacred texts. Of these, however, only the Pali
Canon or the Tipitaka/Tripitaka(“three baskets”) of Theravada
Buddhism survives (Coogan 2005).Preserved in the Pali
language, this standard collection of scriptures of Theravada
Buddhists is the first known,the most conservative, and the
most complete extant early canon of Buddhist writings.
Immediately after Siddhartha’s death or parinirvana, the
“First Buddhist Council” was called to order to recite the
content of his teachings or dhamma/dharma. These teaching
were initially passed down orally until they were recorded in
palm trees after five centuries during the “Fourth Buddhist
Council” held in 29 B.C.E..
The monks saw the need to commit into writing the Pali Canon
so that in the event that monks die,important Buddhist
teachings would still remain. The council was convened in
Tambapanni as a result of poor harvests in Sri Lanka that
starved many monks. With the support of Sri Lankan king,
Vattagamani or Valagamba of Anuradhapura, the council lasted
three years.Five hundred monks recited Siddharta’s teachings
as they recorded them in palm trees. Pali language, the word
pitaka translates as “basket” referring to the receptacles
where the palm leaf manuscripts were stored by the monks.
The Tipitaka
TIPITAKA CONTENTS
Sutta Pitaka (Discourse) Buddha’s doctrinal discourses;
short poems to long prose
narrative about Siddharta’s
previous lives
Vinaya Pitaka (Discipline) -Rules of discipline; stories
that illustrates

-Buddhist moral principles

Abhidhamma Pitaka (Ultimate Systematic analysis of the
Doctrine) categories of Buddhist thought
The first basket,the Sutta Pitaka, contains the conventional
teaching delivered by Siddharta on different occasions.
Discourses of Siddharta’s diciples, such as Sariputta, Moggallana,
and Anaanda, are also part of Sutta Pitaka.It is divided into five
collections,namely, Digha Nikaya ( Collection of Long
Discourses), Majjhima Nikaya (Collection of Middle-length
Discourses), Samyutta Nikaya (Collection of Kindred
Sayings),Anguttara Nikaya (Collection of Discourses arrange in
accordance with number),and Khuddaka Nikaya (Smaller
Collection). The second basket, the Vinaya Pitaka, contains the
disciplinary code required of Buddhist monks (bhikkus)and nuns (
bhikkhunis).Various rules and regulations must be followed by
the monastic community.It consists of five books namely Parajika
Pali(major offences),Pacittiya Pali (minor offences),Mahavagga
Pali (greater section),Cullavagga Pali(smaller section).
The second basket, the Vinaya pitaka, contains the disciplinary code
required of buddhist monks (bhikkus) and nuns (bhikkunis). Variuos
rules and regulations must be followed by the monastic community. It
consists of five books, namely, parajika pali (Major offences),
Pacittiya pali (Minor offences), mahavagga pali (greater section),
cullavagga pali (Smaller section), and parivara pali (epitome of the
Vinaya). The third basket, the abhidhamma pitaka, is a work on moral
psychology. The reflective philosophies of Siddhartha’s teachings are
contained in the abhidhamma pitaka that is strictly a Theravada
collection. It is composed of seven works, namely, DhammaSangani
(Enumeration of phenomena), Vibhaga (The book of the treatises),
katha vatu (point of controversy), Puggala pannatti (Description of
individuals), Dhatu katha (Discussion with reference to elements),
Yamaka (the book of paris), and patthana (The book of relations).
 BELIEFS AND DOCTRAINES

 Siddhartha never intended to start a new religion

specially, and so his teachings are focused primarily on
ethics and self-understanding as people work for their
salvation on their own without needing the assistance of
any supreme being (hope 1975). Here lies the main
difference of buddhism with other religions-it has no
place for god or savior, as salvation entirely lies within
anyone’s control (Brown 1975). Siddhartha did not claim
to be savior but a guide and teacher as he pointed the
way for others to follow and gain spiritual bliss in doing
so.
 Another unique feature of buddhism is the belief that
soul or the hindu atman does not exist as people live in
a state of nonsoulness or atman/antta. Buddhism does
not preach that humans have an eternal and
indestructible soul (brown 1975). Nothing is permanent
in this world; hence, all things change and are
impermanent. The mark of impermanence or
anitya/anicca states that all conditioned things are
transitory and passing; they all have beginning and end
to their existence (skilton 1994).
 Human existence, or what we actually call soul, is a
composite of five mental or physical aggregates or
khendas. These aggregates include (1) physical form or
corporeality, (2) feelings or sensations, (3)
understanding or perception, (4) will or mental
formation, and (5) consciousness (hope of 1983; toula-
breysse 2001). Hence humans do not have a permanent,
unchanging, real soul that dwells within them
(parrinder 1971). In effect, no soul is being reborn
because there is no permanence in anything (browker
1997).
FOUR NOBLE TRUTHS
The teaching of Siddharta include discourses on the basic
tenets of Buddhism, such as the “Four Noble Truths” and the
“Noble Eightfold Path”.Siddharta’s pursuit for enlightenment was
due to dissatisfaction he continually experienced despite living
an opulent life in the palace.The Pali term for unsatisfactoriness
or suffering is dukkha (Kulananda 2001). Dukkha maybe
manifested in misery, distress, agony, emptiness, or conflict.
Outside the real world, Siddharta began to witness the various
manifestations of inescapable suffering from old age, illness, and
eventual death. Siddharta analyzed the problem of dukkha that
led him to arrive to the basic law of causation or the “Four Noble
Truths”. Perhaps the most well-known among Siddharta’s
teachings, this profound doctrine is the heart of Buddhism,
summarized below.
The First Noble Truth
This identifies the origin of the problem- the dukkha.Suffering can be
experienced throughout the different stages of a person’s life from birth,
sickness, old age, to ultimate death.When one clings to one of the
previously stated aggregates, this leads to suffering.When one unites with
the unpleasant, it causes suffering.When one dissociates from the
pleasant,it also results in suffering.
The Second Noble Truth
This explains the cause of suffering or the samodaya – in craving or
desire (or tanha), in the perpetual thirst of humans to consume things,
experiences, or ideas (Parrinder 1971).People are never satisfied as they
always want more or something else,want something new, or just want to
discontinue something.People crave for existence or nonexistence and
seek sensuak pleaasures.People search for self-satisfaction from things
they believe they can experience.
However, since the nature of all these things is impermanent,
people become attached to these things due to ignurance that
leads to desire and eventual suffering (Brown 1975).
STATUE OF THE BUDDHA IN MEDITATION POSITION
The Third Noble Truth
This asserts that there is a cessation or nirodha to
suffering and bondage by eliminating craving and desire.By
droppingthe bond of craving,one gets to be released from the
fundamental nature of reality.

The Fourth Noble Truth

This directs an individual to the path or magga leading to
the termination of craving and desire,and to eventual
cessation of pain.Likewise,one must avoid self-indulgence and
self-torture since both are pointless.This is the path toward
moderation or the “Middle Way” aimed at ending suffering.
 This is known as the “Noble Eightfold Path” which an entirely
practical path and each described as “right” or samma- it is
divided into three aspects,namely, wisdom, morality and
meditation. For path of wisdom,this includes Right View and
Right Intention. For path of morality, this includes,Right
Speech, Right Action, and Right Livelyhood. For path od
meditation, it consist of Right Effort, Right Mindfulness, and
Right concentration.
 THE EIGHTFOLD PATH
The Eightfold Path What One Must Do
Right View Understand the “Four Noble Truths”

Right Intention Free one’s self from ill-will,cruelty,and

untruthfulness
Right Speech Abstain from untruthfulness, tale-
bearing, harsh language, and vain talk
Right action Abstain from killing, stealing,and sexual
misconduct
Right Livelyhood Earn a living in a way not harmful to any
living things
Right Effort Avoid evil thought and overcome
them,arouse good thoughts and maintain
them
Right Mindfulness Pay vigilant attention to every state of
the body, feeling, and mind
Right Concentration Concentrate on a single object so as to
induce certain special states of
consciousness in deep meditation
 The mastery of the various truths and observance of the path
would lead a person to break the bond that binds him or her to
life and obtain release from the eternal cycle of death and
rebirth or samsar. This cycle is influenced by karma which is
law of cause and effect.
LAW OF DEPENDENT ORIGINATION
The Law of Dependent Origination or Paticca- samuppada is one
of the most insightful teaching of Siddhartha. With everything built upon
a set of relations, it follows that every effect has a definite cause and
every cause has a definite effect (Mizuno 1987). In short, nothing
comes into being by mere accident and actions do not happen in a
random way. A short formula for this principle can be read in four lines
as: When this is, that is; This arising, that arises; When this is not, that
is not; this ceasing, that ceases. In Buddhism, dependent origination is
a twelve-linked chain that explicates how all things are inter-connected,
how error and attachment to error occur, and how, if the change is
untangled, nirvana can be achieved (Mizuno 1987; Bowker 1997).
Both the "Four Noble Truths" and the concept of karma can be
explained by dependent origination.
 Both the "Four Noble Truths" and the concept of karma can be
explained by dependent origination. In the "Four Noble Truths,"
there is the arising and cessation of the dukkha. Desire occurs
because of combination of existing conditions to support its
arising.Craving ends when factors supporting its presence
change and ends, and then longer sustain it. Meanwhile, the
law of karma operates as a casual process that explains the
problem of suffering and rebirth in samsara. Everything is the
result of some prior event or that every action has an effect.
Virtuous actions produce good results while bad deeds result in
evil ones. Karma operates by itself and nothing can alter this
law, not even prayers or rituals. As a result of this law of
action, a being will be born and reborn in different states
based on one's accumulated good and bad actions in the past
(Brown 1975).
IMPERMANENCE OF THINGS
Nothing in this world is fixed and permanent and
everything is subject to change and alteration. Impermanence is
an unavoidable fact of human existence. Buddhism affirms five
processes deemed uncontrollable by any individual: old age,
sickness, dying, decay, and death. However, when one is released
from samsara, a being escapes all these phenomena. That being
has then reached a state called nirvana wherein desire has been
extinguished from one's self. No more unpleasant karma can be
created while greed, hatred, and delusion have all been
obliterated. When one achieves nirvana, a person's mind is at
perfect peace. Everyone is capable of attaining nirvana in this
life just as the saints of Buddhism did in their lives. Those who
have achieved nirvana are called arhat or one who is "worthy of
honor."
THE SANGHA
The Pali word sangha literally means “sharer” that refer to monks who
share in the general fund of alms provide by a community.Translated as
“association” or “assembly”, sangha pertains to the Buddhist order and
monastic community as founded by Siddharta during the same year that
he attained his enlightment.Kondanna, Siddharta’s follower and one of
the so-called “Five Ascetics”, was the first diciple ordained to the
sangha.Later on, the other four ascetics became part of the orde, namely,
Bhaddiya, Vappa, Mahanama, ans Assaji. Among the most popular
monks in Buddhist history were the “Five Ascetics”, Sariputta,Moggalana,
Rahula (Siddharta’s son),and Ananda.Siddharta preached and and
accepted members to the sangha regardless of their rank in society in
stark contrast to the Brahmin priest who would not dare converse to
members of a lower class (Suriyabongs n.d).
 Ordained Buddhist monks are called bhikkus while nuns are
called Bhikkunis.During the time of Siddharta,bhikkus were
dressed in rags,lived at the foot of the tree, and begged for
alms.They likewise abstained from sexual pleasures, stealing,
and killing. They constantly meditate and study the teachings
of Siddharta.In short, all bhikkus must live a life of poverty and
chastity and should strictly follow the codified rule as
containedin the Vinaya Pitaka.Within the Vinaya Pitaka is a list
of around 250 items of conduct that must be avoided or suffer
the consequences of aaaaaaaxpulsion, suspension, or reproach
depending on the severity of the offence. This particular list is
recited regularly and confession is required once a
transgression is committed (Parrinder 1971).
 Tobe accepted into the sangha, one should at least have taken
refuge in Siddharta.One may become a novice and follow certain
vows, including celibacy.To be a fully ordained monk or nun, one
must commit to an extensive set of vows. It is worth nothing,
however, that bhikkus and bhikkunis may or may not remain in the
order since they can return to their usual lay lives if they choose to
do so.Meanwhile, lay people also have duties to perform to the
sangha.They must provide the monastic community, such as giving
education to young boys and girls in villages. Finally, members of
the sangha must ensure that Buddhist teaching are to be preserved
nd transmitted, whether orally or in written form (Parrinder
1971).The so-called “Three Jewels”or triratna summarize the
Buddhist faith: I take refuge in the Buddha, in the taching, and in
the sangha (Bowker 1997).
WORSHIP AND OBSERVANCES
Attainment of salvation for any Buddhist is by way of one's own
action without the assistance of any supreme or supernatural
being. Followers are guided by the teachings of Siddhartha as lay
people offer gifts to Siddhartha and the sangha during days of
worship and observance.
In Buddhism,stupas are commemorative monuments that
contain sacred relics associated with Siddhartha himself,and the
venerable monks and nuns. These burial mounds predate Buddhism
as ancient Indian kings and heroes were housed in stupas.With the
death of Siddhartha,his body was cremated and his ashes were
divided among eight followers and preserved in eight stupas (Toula-
Breysse 2001).None of these stupas remain fully intact as of today.
 With a million stupas located all over Asia,not all stupas
house Siddhartha's relics.Others contain artifacts of his revered
disciples,or his image,writings,or teachings.
Nevertheless,stupas represent Siddhartha's body ,speech,and
mind. The design of the stupa depicts the path to
enlightenment. In time,stupas became pilgrimage sites as they
were covered in earth and decorated with Siddhartha's life. In
Tibet,the stupa was transformed into a chorten. Elsewhere ,it
became a pagoda in Southeast and East Asia.
Most of Buddhists aspire to visit many holy shrines as
possible during their lifetime for this is an admirable
deed.Siddharta himself pronounced four to which every Buddhist
must give high regards.
 This include his birthplace, the place of his enlightenment, the
place of his first sermon, and the place of his parinirvana.To
anyone who undertakes pilgrimage to these sacred places and
dies while travelling, this cuold bring about rebirth beyond death
in a blissful world.
 In Sri Lanka,many pilgrims visit Adam's Peak or Sri
Pada,a tall conical mountain popular for the mark of the
sacred footprint of Siddhartha (for Buddhists)and Adam
(for Christians).For several hours,pilgrims climb the
mountain amidst arduous paths and thousands of steps.
Most pilgrims undertake the journey every month of April.
 For Buddhist celebrations,the most important festival occurs every
May on the night of the full moon as Buddhist followers around the
world commemorate the birth,enlightenment,and death of Siddhartha
about 2,500 years ago. Known as Vesakha or Vesak,it is also known
as "Buddha Purnima"or "Buddha Day"Vesak refers to the lunar
month that falls in May and "Vesak Day" is the holiest day for all
Buddhists. Celebrated with immense festivity,Buddhists send out
thoughts of affectionate benevolence to the living and to the departed
ones. They also perform rituals at stupas.
 . Most festivals celebrated in the Buddhist tradition are frequently
happy occasions. Lay people proceed to the monasteries and offer
food to the sangha as they meditate and listen to the sermons. Most
Buddhists celebrations are held to commemorate important events in
the life of Siddhartha. Apart from Buddhist New Year,other
celebrations include Magha Puja Day (Sangha Day),Asalha Puja Day
(Dhamma Day),Uposatha( Observance Day),Pavarana Day,Kathina
Day,and Bodhi Day (Enlightenment Day).
 Magha Puja Day occurs during the full moon of the third lunar
month. It commemorates the event where Siddhartha went to Rajgir
to meet the ordain the 1250 arhats in Venuvana Monastery. Two of
his chief disciples,namely,Sariputta and Moggallana,were present
during the assembly. Meanwhile,Asalha Puja Day commemorates
Siddhartha's first teaching (or the turning of the wheel of the
dharma)held near Benares. During this time,the monk Kondanna
reached the first level of enlightenment.
SUBDIVISION
Theravada is the more conservative subdivision of Buddhism than Mahayana Thus, it
is closer to the fundamental teachings of Siddhartha, Sri Lanka, Myanmar, and Thailand
are predominantly Theravada Buddhists. During the third century B.C.E., the Indian
emperor Ashoka Maurya, who ruled between 269 B.C.E. to 232 B.C.E., propagated
Buddhism in Sri Lanka that has remained relatively unchanged through time as a result of
its rather peaceful history ( Mizuno 1987; Hopfe 1983 ). Ashoka's son Mahinda and
daughter Sanghamitra established Buddhism in then Ceylon. The subdivisions of
Theravada that existed during the early history of Sri Lanka can be traced from the three
monasteries of Mahavihara, Abhayagiri vihara, and Jetavana. The Mahavihara or "Great
Monastery" of Anuradhapura was founded by the king Devanampiya Tissa who ruled
between 307 B.C.E. to 267 B.C.E. Another major monastery in Sri Lanka was the
Abhayagiri vihara where an ancient stupa still stands today, the Abhayagiri Dagava. The
Abhayagiri Dagava was established by the king Valagamba between 89 B.C.E. and 77
B.C.E. Lastly, Jetavana is another popular monastery founded by the king Mahasena who
ruled between 277 B.C.E. and 304 B.C.E. The layout of the Jetavana monastery is similar to
Abhayagiri vihara though smaller in dimensions.
SELECTED ISSUES

War and Violence

In buddhism, war is evil or akusala and some scholars state that it has no
rationalization in Siddharta’s teaching. However, there are instances wherein
Buddhist monks engaged themselves in open conflict, such as those that
occurred in China and Japan. Quite recently, monks have been in a forefront of
political and social activism in Asia, such as Myanmar’s “Saffron Revolution” in
2007 and the Tibet demonstrations in 2008. While most monks advocate non-
violence, Sri Lankan monks are part of the “Jathika Hela Urumaya” or the
National Heritage Party, a political party founded in 2004 that supports military
solutions to the country’s ongoing civil war. When Buddhists defend their
nations, home, and family, this may not be necessarily wrong as the religion’s
moralities based upon principles, not rules. It is not righteous to ignore a
circumstance when innocent civilians are killed and slaughtered.
 Buddhists are taught not to yield to any form of evil power,
whether originating from humans or supernatural beings. They are
compelled to go to war and other people do not value the concept
of brotherhood as preached by Siddharta. They may defend and
protect their country’s sovereignty and have the duty to join in the
struggle for amity and liberty. However, following Siddharta’s
teachings, everyone is encouraged to avoid hostilities and instead
find ways to resolve disagreements in a peaceful manner.
Women in Buddhism
Historically speaking,Siddharta allowed women to
participate in the sangha although there were some stipulations.
Siddharta’s outlook is very different when one considers the
status of women in ancient India as being viewed as inferior to
men. Considered at times belonging to the lowest caste,
women’s principal role was to become faithful and devoted
housewives subject to the whims of their husbands. In Buddhism,
however, both sexes are seen as equally relevant in society as
they share equal responsibilities in their family duties.Within the
sangha, Siddharta recognized the potential and value of the
bhikkunis who were also expaerts in teaching the dharma.These
include Dhammadina, Khema, and Uppalavanna.