THERAVADA BUDDHISM THERAVADA BUDDHISM Theravada (pronounced — more or less — "terra-VAH-dah"), the "Doctrine of the Elders,” is the School of Buddhism that draws its scriptural inspiration trom the Tipitaka/Tripitaka, or Pali canon, which scholars generally agree contains the earliest surviving record of the Buddha's teachings. For many centuries, Theravada has been the predominant religion of continental Southeast Asia (Thailand, Myanmar/Burma, Cambodia, and Laos) and Sri Lanka. Today, Theravada Buddhists number well over 100 million worldwide. In recent decades Theravada has begun to take root in the West. Buddhism, founded in the late 6th century B.C.E. by Siddhartha Gautama (the "Buddha’), is an important religion in most of the countries 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 "spirif' or "essence" ‘of his teachings (called dhamma or dharma) as models for the religious Ife. However, not until the writing of the Buddha Chanta (life of the Buddha) by Ashvaghosa in the ist or 2nd century C.E., gave a comprehensive account of his life. The Buddha was born (ca. 583 B.C.E) in a 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 the 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 2s moves away from the centrality of the Vedic fire sacrifice. Siddhartha 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 the temporal life). To prevent this, his father provided him with ‘many luxuries and pleasures. Bul, as a young man, he once went ona series of four chariot rides where he first saw the more severe forms of human suffering: old age, iliness, and death (a corpse), as well as an ascetic renouncer. The contrast between tis life and this human suffering made him realize that all the pleasures on earth where in fact transitory. and could only mask human suffering. Leaving his wite—and new son (“Rahula"—fetter) he took on several teachers and tried severe renunciation in the forest until the point of neer-starvation. Finally, realizing that this too was only ‘adding more suffering, he ate food and sat down beneath a tree to meditate. By moming (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 Pai 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 teachings were initially passed dowm orally until they were recorded in palm trees after five centuries during the ‘Fourth Buddhist Council’ held in 28 B.C.E. The monks saw the need to commit into writing the Pali Canon so that in the event that the 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 the Sri Lankan king. Vattagamani or Valagamba of Anurachapura, the council lasted for three years. Five hundred monks recited Siddhartna’s teachings as they recorded them in pam trees. In Pall language, the word pitaka translates as "basket" referring to the receptacles where the palm leat manuscripts were stored by the monks. The Tipitika TIPITAKA CONTENTS ‘Sutta Piteka (Discourse) Buddha’s doctrinal discourses; short poems to long prose narratives about Siddhartha's previous lives Vinaya Pitaka (Discipline) Rules of discipline; stories that illustrate Buddhist moral principles Abhidhamma Pitaka (Uitimate Doctrine) | Systematic analysis of the categories of Buddhist thought The first basket, the Sutta Pitaka, contzins the conventional teaching delivered by Siddhartha on different occasions. Discourses of Siddharta’s disciples, such as Sariputta, Moggaliana, and Ananda, are also part of the Sutta Pitaka. It is civided into five collections, namely, Digha Nikaya (Collection of Long Discourses), Majhima Nikaya (Collection of Middle-length Discourses), Samyutta Nikaya (Collection of Kindred Sayings), Anguttara Nikaya (Collection of Discourses arranged in accordance with number), and Khuddaka Nikaya (Smaller Collection). The second basket, the Vinaya Pitaka, contains the disciplinary code requited of Buddhist monks (hik&hus) and nuns (bhikKhunis). Various rules and reguiations must be followed by the monastic community. It consists of five books, namely. Parajika Pali (Major Offences). Pacittya 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, Dhamma- ‘Sangeni (Enumeration of Phenomena), Vibhanga (The Book of the Treatises), Katha Vatthu (Point of Controversy), Puggala Pannatti (Description of Individuals). Dhatu Katha (Discussion with reference to Elements), Yamaka (The Book of Pairs), and Petthana (The Book of Relations)BELIEFS AND DOCTRINES Siddhartha never intended to start a new religion especially. 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 (Hopfe 1983). 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 1978). Siddhartha did not claim to be a savior but @ 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 ina state of nonsoulness or anatman/anatta. Buddhism does not preach that humans have an etemal 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 khandes. These aggregates include the (1) physical form or corporeality, (2) feelings or sensations, (3) understanding or percaption, (4) will or mental formation, and (5) consciousness (Hopfe 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 (Bowker 1997). FOUR NOBLE TRUTHS. The teachings of Siddhartha include discourses on the basic tenets of Buddhism, such as the “Four Noble Truths” and the “Noble Eightfold Path.” ‘Siddhartha’s pursuit for enlightenment was due to the dissatisfaction he continually experienced despite living an opulent life in the palace. The Pali term for unsatisfactoriness or suffering is dukkha (Kulananda 2001). Dukkha may be manifested in misery, distress, agony, emptiness, or conflict. Outside the real world, Siddhartna began to witness the various manifestations of inescapable suffering— from old age, iliness, and eventual death. Siddhartha 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 Siddhartha’s teachings, this profound doctrine is the heart of Budchism, summarized below.(1) 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 resutts in suffering. (2) 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 non- existence and seek sensual pleasures. 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 {0 ignorance that leads to desire and eventual suffering (Brown 1975). (3) The Third Noble Truth. This asser's that there is a cessation or nirodha to suffering and bondage by eliminating craving and desire. By dropping the bonds of craving, one gets to be released from the fundamental nature of reality. (4) 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. Known as the “Noble Eightfold Path” which is 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 Livelinood. For path of meditation, it consists 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 seff from ill-will, ruetty, and untruthfulness Right Speech ‘Abstain from untruthfulness, tale-bearing, harsh. language, and vain talk Right Acton Abstain from killing, stealing, and sexual misconduct Right Livelihood Eam a living in a way not harmful to any living thing Right Effort ‘Avoid evil thoughts 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 etemal cycle of death and rebirth or samsara. This cycle is influenced by karma which is a law of cause and effect. LAW OF DEPENDENT ORIGINATION ‘The Law of Dependent Origination or Patioca-samuppada is one of the most insightful teachings 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 2 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 chain is untangled. nirvana can be achieved (Mizuno 1987; Bowker 1997) Both the “Four Noble Truths” and the concept of karma can be explained by cependent 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 no longer sustain it. Meanwhile, the law of karma operates as a causal 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 resut 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 rebom 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 affims 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 provided by a community. Translated as “association” or “assembly,” sangha pertains to the Buddhist order and monastic community as founded by Siddhartha during the same year that he attained his enlightenment. Kondanna, Siddhertha’s follower and one of the so-called “Five Ascetics,” was the first disciple ordained to the sangha. Later on, the other four ascetics became part of the order, namely, Bhaddiya, Vappa, Mahanama, and Assaji. Among the most popular monks in Buddhist history were the "Five Ascetics,” Sariputta, Moggallana, Rahula (Siddhartha’s son). and Ananda. Siddhartha preached 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 Siddhartha, 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 Siddhartha. In short, all bhikkus must live a life of poverty and chastity and should strict folow the codified rules as contained in 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 ‘expulsion, 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) To be accepted into the sangha, one should at least have taken refuge in Siddhartha. 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 noting, 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 with food and robes, and maintain monasteries and nunneries as needed. In turn, monks provide valuable services to the communty, such as giving education to young boys and iris in villages. Finally, members of the sangha must ensure that Buddhist teachings are to be preserved and transmitted,whether orally or in written form (Parrinder 1971). The so-called “Three Jewels” or triratna summarize the Buddhist faith: | take refuge in the Buddha, in the teaching, 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 supematural 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 Budchism as ancient Indian kings and heroes were housed in stupas. With the death of Sidchartha, 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 artefacts 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 pigrimage 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 Buddhists aspire to visit many holy shrines as possible during their lifetime for this is an admirable deed. Siddhartha himself pronounced four to which every Buddhist must give high regard. These include his birthplace, the place of his enlightenment, the place of his first sermon, and the place of his parinivana (Brown 1975). To anyone who undertakes pilgrimage to these sacred places and dies while travelling, this could bring about rebirth beyond death ina 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 cimb 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, Buddhisis 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 Buddhist 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 and ordain the 1250 arhats in Venuvana Monastery. Two of his chief disciples, namely, Sariputta and Moggaliana, were present during the assembly. Meanwhile, Asaiha Puja Day ‘commemorates Siddhartha’s first teaching (or the turning of the wheel of the dharma) held neat Benares. During this time, the monk Kondanna reached the first level of enlightenment. SUBDIVISIONS ‘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, the Indian emperor Ashoka Maurya, who ruled between 269 B.C.E. to 232 BCE, propagated Buddhism in Sri Lanka that has remained relatively unchanged through tme 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 thal existed during the early history of Sri Lanka can be traced from the three monasteries of Mahavihara, Abnayagiti vihara, and Jetavana. The Mahavihara or “Great Monastery’ of Anuradhapura was founded by the king Devanampiya Tissa who ruled between 307 BCE. to 267 BCE. Another major monastery in Sri Lanka was the Abhayagini vihara where an ancient stupa still stands today, the Abhayagiri Dagaba. The Abhayagii Dagaba was established by the king Valagamba between 89 B.C.E. and 77 B.CE. Lastly, vetavana is another popular monastery founded by the king Mahasena who ruled between 277 B.C.E. and 304 C.E. The layout of the Jetavana monastery is similar to the Abhayagiri vihara though smaller in dimensions.SELECTED ISSUES War and Violence In Buddhism, war is evil or akusala and some scholars state thet it has no rationalization in Siddhertha’s teachings. 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 the 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. VWhen Buddhists defend their nations, home, and farmily, this may not be necessarily wrong as the religion’s morality is based upon principles, not rules. It is not righteous to ignore a circumstance when innocent civilans are killed and siaughtered. 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 when other people do not value the concept of brothethood as preached by Siddhartha. They may defend and protect their country’s sovereignty end have the duty to join in the struggle for amity and liberty. However, following Siddhartha’s teachings, everyone is encouraged to avoid hostilities and instead find ways to resolve disagreements in a peaceful manner. Women in Buddhism Historically speaking, Siddhartha allowed women to participate in the sangha although there were some stipulations. Siddhartha’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, Siddhartha recognized the potential and value of the bhikkunis who were also experts in teaching the dharma. These include Dhammadina, Khema, and Uppalavanna. {Al 5 Bic What’s More rections: Read and write your answers in your notebook 1. Why is Theravada Buddhism considered as a non-theistic religion? 2. Do you think itis easy to follow the Eight-fold Path? Why or why not?@ What I Have Learned Directions: 1.In your notebook, answer the following questions in a paragraph form. One paragraph for each question 2. Your work will be graded using the rubrics for individual work attached below. ESSAY Ihave leamed that. Ihave realized that | will apply Why do you think Buddhism is considered one of the most practical among the world's great religions? lo What I Can Do to CONCEPT MAP Direction: In your notebook, make a concept map based on what you have learned about Theravada Buddhism. Use the sample diagram below as your guide. BUDDHISM Subdivisions Beliefs and DoctrinesS Assessment MATCHING TYPE Directions: Match Column A with Column B. Write the letter of the correct answer in your notebook COLUMN A COLUMN B A. Itis the standard collection of scriptures in the Theravada Buddhist tradition, as preserved in the Pali language 1, dhamma or dharma 2. Paticce-samuppada 8. Itmeans suffering 3. Dukkha C. soul 4. Abhidhamma Pitaka, aa ie —— 5. Pali Canon E. Law of Dependent Origination 6. Bhikkhunis F. Teaching of the buddha G. The third basket that contains the work on ___7. Hindu atman jroval peynoiegy __8. Anitya/anicca H. The mark of impermanence ___9. Bhikkhus |. Buddhist nuns ____10. anatman/ anatta J. Siddhartha’s death ___11. Vinaya Pitaka K. itmeans the ‘three baskets” ____ 12. Parinirvana L. enlightenment _—___ 13. Nirvana M. state of nonsoulness N. The first basket that contains the 14, Tipitaka/Tripitaka conventional teaching delivered by Siddhartha on different occasions ; O. the second basket that contains the ___ 15. Sutta Pitaka disciplinary code required of Buddhist monksAdditional Activities TRUE OR FALSE 1 rections: In your notebook, write TRUE ifthe statement is true, othenwise FALSE. In Law of Dependent Origination, nothing comes into being by mere accident and actions do not happen in a random way. Buddhism affims five processes deemed uncontrollable by any individual: Old age, sickness, dying, decay, and death Attainment of salvation for any Buddhist is by way of one’s own action without the assistance of any supreme or supernatural being. |. The Pali word sangha literally means “sharer’ that refer to monks who share inthe general fund of alms provided by a community. . 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 6. Mahayana is more conservative subdivision of Buddhism than Theravada. Within the sangha, Siddhartha recognized the potential and value of the bhikkunis who were also experts in teaching the dharma. The teachings of Siddhartha include discourses on the basic tenets of Buddhism, such as the “Four Noble Truths’ and the “Noble Eightfold Path.” |. Historically speaking, Siddhartha do not allowed women to participate in the sangha although there were some stipulations, 10. Siddhartha never intended to start a new religion especially, 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