LESSON IX:

THERAVADA BUDDHISM
Theravada Buddhism
 BUDDHISM- is the religion of around 500 million people or about 7% to 8% of the world’s
population. Buddhist followers are mostly found in the Asian continent, with China having the
largest population at around 244 million or 187% of its total population. Asian countries that
have the highest Buddhist majority in terms of population include Cambodia (97%), Thailand
(93%), Myanmar (80%), Bhutan (75%), Sri Lanka (69%), and Laos (66%). Buddhism has
two main divisions and many sects. Buddhism is one of the most practical among the world’s
great religions because its belief system intends to meet basic human needs and solve
humankind’s spiritual problem without depending on supernatural forces (Brown 1975).
The two main divisions of the religion are Mahayana Buddhism and Theravada Buddhism. With
around 360 million followers, Mahayana Buddhism is practiced in China, Japan, and Mongolia.
Meanwhile, Theravada Buddhism with 150 million adherants, is followed in Myanmar, Thailand,
and Sri Lanka.
 A major branch of the religion, the Theravada Buddhism (“school of
elder monks” or “school of the ancients”) or the “Southern School
of Buddhist texts to become its central precept, the Pali Canon. This
school claims to have preserved the original teachings of Siddhartha with
pristine purity (Clasper 1992). Theravada Buddhism has gained
considerable following in the West in the modern times.
 HISRORICAL BACKGROUND
Buddhism has been existence for over 2500 years and has never experienced any
drastic or radical schisms and its evolution (Toula-Breysee 2001). As the disciples of
Siddhartha Gautama spread his word and preached throughout various communities,
there came a need for them to adapt to local culture, politics, and economic context.
Emerging branches of Buddhism had become adjusted to milieu of the place. They may
differ on the doctrines of Buddhism but their relationships with other subgroups are
generally good (Toula-Breysee). The basic tenants of both major schools of thought
ordinate from Siddhartha Gautama whose life become constant source of inspiration to
others (Brown 1975).
LIFE OF THE BUDDHA
 Siddhartha Gautama born between 563 B.C.E. to 480 B.C.E. into the Sakya tribe in Lumbini
(in present-day Nepal) near the town of Kapilavastu (the capital city of the Sakya state) in
the foothills of the Nepalese Himalayas (Kulananda 2001).
 Born in Kshatriyas, his father was Suddhodana, an aristocratic Hindu chieftain, and his mother was
Mahamaya, a Koliyan princess.
 Buddha's family name was Gautama and Gotama.
 According to traditions, at the time when Siddhartha was conceived, Queen Mahamaya dreamt of a
brilliant white light shining down to her from the sky. In the rays of the light was a magnificent white
elephant with six large tusks. The elephant of light moved closer to the Queen and melted into her
body.
Ten months later, Siddhartha was born. “I have been born to achieve awakening (bodhi) for the good
of the world: this is my last birth (Coogan 2005).”
 The Life of the Buddha
 536 B.C-Birth of the Buddha
Buddhism is one of the major religions in the world. It began around 2,500 years ago in
India when Siddhartha Gautama discovered how to bring happiness into the world. He
was born around 566 BC, in the small kingdom of Kapilavastu. His father was king
Suddhodana and his mother was Queen Maya. Seven days after his birth. Queen Maya died.
Her sister, Prajapati, raised him as her own child. A mystic foretold that the prince would be a
great king or a Buddha. Now the king, wanting his son to be a king, raised him amid song and
dance He kept him in the palace, cut off from the misfortunes of life. As a prince, Siddhartha
was trained in warfare and educated in the arts and sciences of the time. Soon he blossomed
into a young man of great strength, beauty, and wisdom.
 At the age of nineteen, he won his beautiful wife, Yashodara,
in an archery contest. Passing the days in riches and happiness,
he knew nothing of poverty or suffering.
Four Sights

At age 29, Siddhartha took three trips beyond the palace gates. Along
the way, he saw the world that his father had hidden from him--an old man,
a sick man, and a dead man. He asked, “How can I lie happily on silk
cushions and not ease this suffering? But how?”
On the last ride, he saw a wondering monk who was seeking happiness
among human suffering. “This I must do,” Siddhartha said. So, he gave up
his wealth, his royal title and all that he loved. He said goodbye to
Yashodara and secretly fled the palace into the misty night. - 29 years old
The Enlightenment

Going alone, he sat under a Bodhi tree and became enlightened, a

Buddha. He understood the cycle of birth and death and how to ease
suffering. He saw his true nature and that of all living beings. This was the
end of his spiritual quest.
Remembering the five yogis, he found them in the Deer Park near
Benares and taught them the Four Noble Truths and the
Eightfold Path, the pillars of Buddhism. They formed the first
order of Buddhist Monks, called the Sangha. -35 years old
The Buddha Teaches
The Buddha spent the next forty-five years spreading his teachings throughout
India. He was the first religious leader to accept women and untouchables who are the
lowest caste. Rich and poor, men and women, king and slaves, young and old—all were
equal in his community.
Two years after his awakening, the Buddha visited his family in Kapilavastu. The
king became a disciple of the Buddha and many members of the royal family joined the
Sangha, including the Buddha’s son, Rahula. After the king’s death, the Buddha’s aunt
Prajapati became the first Buddhist nun. She then ordained Yashodara and hundreds of
other women as part of the Sangha. - 35-80 years old
The Last Years

In his own day, the Buddha became the best known and loved of all
the spiritual teachers in India. He never set himself up as an authority, but
was a wise and kind friend to all. At age eighty, he gathered his disciples
around him. He told them to not follow another leader, but to take the
Dharma as their master. His last words were, “All things in life end.
Work diligently for your own enlightenment.” Closing his eyes, the
Buddha passed into the final state of nirvana.
SACRED SCIPTURES
TIPIKITA CONTENTS

Sutta Pitaka (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 (Ultimate Doctrine) Systematic analysis of the categories of Buddhist

thought.
BELIEFS AND DOCTRINES
Siddhartha never intended to start a new religion especially so that
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 in
that it has no place for God or savior as salvation entirely lies within
anyone’s control (Brown 1975). Siddhartha did not claim to be a 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 atman do not exist as people live in a
state of nonsoulness or anatman/anatta. Buddhism does not
preach that humans have an eternal and indestructible soul
(Brown 1975). The mark of impermanence or anitya/anicca
states that all conditioned thighs are transitory and passing; they
all have beginning and end to their existence (Skilton 1994).
Khandas- human existence, or what we actually call soul, is
composite of five mental or physical aggregates.
1. Physical form or corporeality
2. Feelings or sensations
3. Understanding or perception
4. Will or mental formation
5. Consciousness
 FOUR NOBLE TRUTHS

Dukkha- the Pali term for unsatisfactoriness or suffering.

- maybe manifested in misery, distress, agony,
emptiness, or conflict.
 FIRST NOBLE TRUTH

1) The First Nobel Truth. This identifies the origin of the problem, the
dukkha. Suffering can be experienced throughout the different stage of a
person's life- from birth, 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 dissociate
from the pleasant, It also results to suffering.
SECOND NOBLE TRUTH

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 to 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-satisfactions from things they believe they can experience. However, since the
nature of all these things is impermanent, people become attached to those things due
to ignorance that lead to desire and eventual suffering (Brown 1975)
THIRD NOBLE TRUTH

3. The Third Nobel Truth. This asserts that there is a coition

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.
FOURTH NOBLE TRUTH

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 sensation of pain. Likewise, one must
avoid self-indulgence and self-torture.
EIGHT FOLD 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 truthfulness, tale-bearing, harsh language and

vain talk

Right Action Abstain from killing , stealing and sexual misconduct

Right Livelihood Earn 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 o n a single object so as to induce certain
special states of consciousness in deep meditation
 Law of Dependent Organization
The law of Dependent Organization or Paticca-samuppada is one of the
most insightful teachings of Sidhartha. With everything built upon a set of
relations , its follows that every effect has a definite cause has a definite effect
(Mizuno 1987). In short, nothing comes into being by men 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 , this
ceasing ,that ceases. In Buddhism dependent origination in a twelve-link chain that
explicates how all things are interconnected. 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 Truth" and the concept of karma can be explained by
dependent origination. In the "four Noble Truth," there is the arising and cessation
of the dukkha. Desire occurs because of combination existing conditions to support
its arising. Craving ends when factors supporting its presence change and ends,
and then no longer sustains it. Meanwhile, the law of karma operates on 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 result to 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 subjects 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
Samara; 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 Siddharta during the same year that be attained his
enlightenment. Kondanna Siddhartha'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 Moggalana Rahula (Siddhartha's son) and Ananda. Siddharta peached
and accepted members to the sangha regardless of their rank in socie in stark
contrast to the Brahmin priest who would not dare converse to members of the
lower class (Suriyabongs n.d).
Worship and Observances

Attainment of salvation for any Buddbhist is by way of one's

own action without the assistance of any supreme ot
supernatural being Followers are guided by the teachiings of
Siddhartha as lay people offer gifts to Siddhartha and the
sangha during days of worship and observance.
In Buddhism, atupas are commemorative monuments that contain
sacred rubics associated with Siddhartha himself, and the venerable monks and suns.
These burial mounds predate Buddhism as ancient
indian kings and beroes were housed in stupas With the death of Siddhartha, his body
was cermated and his ashes were divided among eight followers and preserved in eight
stupas (Toula-Breysse 2001). None of these stupas remain fully intact of today, With a
million of stupas located all over Asia, not all stupas bose Siddhartha's relics. Others
contain artefacts of his revered disciples, or his image, writing, or teachings.
Nevertheless, atupas represent Siddhar tas body, speech, and mind. The design of the
stupa depicts the path to lightenment. In time, stupas became pilgrimage sites as they
were covered i arth and decorated with Siddhartha's life. In Tibet, the stupa was trane
rmed into a chorten On one hand, it becanse a pagoda in Southeast and Eat Asia.
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.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 Anurad- hapura 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
Dagaba. The Abhayagiri Dagaba was established by the king Valagamba
between 89 B.C.E. and 77 B.C.E. Lastly, Jetavana is another popular monas-
tery 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 Abhayagirivihara
though smaller in dimensions.
Selected Issues

Warand violence
Women in Buddhism
War and Violence

Buddhism, war is evil or akusala as some scholars state that it

has no Rationalization in Siddhartha's teachings. However, there are instances in
its existence wherein Buddhist monks engaged themselves in open conflict such
as that occurred in China and Japan. Quite recently, monks have been. In
Buddhism, war rationalize, existence the forefront of political and social activism
in Asia, such as Myanmar's "Saffron Revolution" in 2007 and the Tibet
demonstrations in 2008. While monks advocate non-violence, Sri Lanka monks are
part of the "Jathika Hela Urumaya" or the National Heritage Party, a political party
founded in 2004 that support military solution to the country's ongoing civil war.
 When Buddhists defend their nations, home, and family, this may not
the necessarily wrong as the religion's morality is 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 when other people do not value the concept of
brotherhood as preached by Siddhartha. They may defend and protect their
country's sovereignty and 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 subject to
equally relevant in the society as they share equal responsibilities in their Family
duties. Within the sangha, Siddhartha recognized the potential andValue of the
bhikkunis who were also experts in teaching the dharma. These Include
Dhammadina, Khema, and Uppalavanna. Siddhartha acknowledged Man is not
always wise as woman is also wise
Law of Dependent Organization
The law of Dependent Orgination or Paticca-samuppada is one of the most insightful teachings of Sidhartha.With
everything built upon a set of relations,its follows that every effect has a definite cause and every cas has a definite
effect (Mizuno 1987).In short,nothing comes into being by men 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,this ceasing ,that ceases.In Buddhism dependent origination ia a twelve-link chain that explicates how
all things are inter-connected.How error and attatchment 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
dependent origination. In the "four Noble Truths," there is the arising and cessation
of the dukkha. Desire occurs because of combination existing conditions to support
its arising. Craving ends when factors supporting its presence change and ends, and
then no longer sustains it. Meanwhile, the law of karma operates on 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 result to 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 subjects 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 Samara; 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 be attained his enlightenment. Kondanna Siddhartha'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 Moggalana Rahula (Siddhartha's son) and Ananda. Siddhartha peached 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 the lower class (Suriyabongs
n.d).
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/Tripitob ("three baskets") of Theravada
Buddhism survives (Coogan 2005). Preserved in the Pali
language, this standard collection of seriptures of Theravada
Buddhists is the frst 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 down orally until they were
recorded in palm trees 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 the Sri Lankan king,
Vattagamani or Valaganba of Anuradhapura, the council lasted for three years.
Five hundred monks recited Siddhartha's teachings s they recorded them in palm
trees.
In Pali language, the word pitaka translates as "basket"
referring to the receptacles where the palm leaf
manuscripts were stored by the monks. The three baskets
(tipitaka/tripitaka) and their contents are summarized in
Table.
The first basket, the Sutta Pitaka, contains the conventional
teaching delivered by Siddhartha on different occasions. Discourses
of Siddharta's disciples, such as those of Sariputta, Moggallana, and
Ananda, are also part of the Sutta Pitaka. It is divided into five
collections, namely, Digha Nikaya (Collection of Long Discourses),
Majjhima Nikaya (Collection of Middle-length Discourses), Samnyutta
Nakaya (Collection of Kindred Sayings), Anguttara Nikaya (Collection
of Di1scourses arranged in accordance with number), and Khuddaka
Nikaya (Smaller Collection).
 The second basket, the Vinaya Pitaka, contains the disciplinary code
required of Buddhist monks (bhikkhus) 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 Palh (Greater Section), Cullavagga Palh (Smaller Section), and
Parivara Pali (Epitome of the Vinaya).
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