Grade 11

World Religion
Padayon ang Edukasyon

IDENTIFYING INFORMATION

Grade Level:11 Discipline: Social Science

Subject Area: Intro. to World Religion (WRBS) Topic: Buddhism
Quarter: Second Quarter Week: 3, January 18-22, 2021

LEARNING ACTIVITY DESCRIPTION

THERAVADA BUDDHISM
Most Essential Learning Competency:
(MELCs based) Analyze the brief history, core teachings, fundamental beliefs, practices, and
related issues of Theravada Buddhism.

Objectives: After completing this self-learning activity sheet, the learner should be able to:
1. examine the history of Theravada Buddhism;
2. appreciate the core teaching, beliefs, and practices of Theravada Buddhism;
3. analyze other related issues of Theravada Buddhism.

KEY CONCEPTS

Theravada Buddhism

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 adherents, is followed in
Myanmar, Thailand, and Sri Lanka. 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 18% 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.
A major branch of the religion, 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 texts 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 modern times.

HISTORICAL BACKGROUND
Buddhism has been in existence for over 2,500 years and has never experienced any
drastic or radical schisms in its evolution (Toula-Breysse 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 the milieu of the place. They
may differ on the doctrines of Buddhism but their relationships with other subgroups are
generally good (Toula-Breysse 2001). The basic tenets of both major schools of thought
originate from Siddhartha Gautama whose life has become a constant source of
inspiration to others (Brown 1975).

Life of the Buddha

The sage Siddhartha Gautama may have been 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 into the Kshatriya caste, his father was Suddhodana, an aristocratic Hindu
chieftain, and his mother was Mahamaya, a Koliyan princess. The Buddha’s family
name was Gautama or Gotama. According to tradition, at the time when Siddhartha
was conceived, Queen Mahamaya dreamt of a brilliant white light shining down on her
from the sky. In the rays of the light was a magnificent white elephant with six large
tusks. The elephant moved closer to the queen and melted into her body.
Ten months later, Siddhartha was born. He emerged from the side of the queen, took
seven steps, and said, “I have been born to achieve awakening (bodhi) for the good of
the world: this is my last birth (Coogan 2005).” Mahamaya died shortly after giving birth
to Siddhartha, also known as Sakyamuni or the “sage of the Sakya clan.” The name
‘Siddhartha’ means “he who achieves his aim.” He was reared by Mahamaya’s younger
sister Mahapajapati who became his father’s second wife and the first woman to
request ordination from the Buddha. The word “Buddha” means “the awakened one” or
the “enlightened one.”
At the time of his birth, the seer Asita predicted that the child was destined for either
political or spiritual ascendancy (Skilton 1994; Kulananda 2001). Since Suddhodana
wanted Siddhartha to choose the life of a great king, he made sure that the young boy
experienced the comfort of wealth and power. In effect, Suddhodana kept his child
shielded from the harsh realities of human suffering outside the luxurious palace. He
was given noble education and instruction in science, horsemanship, and archery
(Toula-Breysse 2001). At the age of sixteen, Suddhodana arranged Siddhartha’s
marriage to a beautiful and refined young woman, Yasodhara (also Siddhartha’s
cousin), who later gave birth to their son Rahula. Siddhartha spent 29 years as a prince
in Kapilavastu and he began to develop a keen sense of discontent. As he felt constant
emptiness despite living a life of luxury and ease, he sought answers to his questions
by leaving his comfortable abode without the knowledge or approval of his family. He
left his wife, child, and social status as he began to search for truth and liberation
(Kulananda 2001).
Siddhartha’s venture outside the comfort of the palace led him to encounter four
suffering people that eventually transformed his outlook on life (Brown 1975). The four
encounters or the “Four Signs” that occurred made him realize the inevitability of misery
in people’s lives. First, meeting an old man made him accept that old age was an
unavoidable circumstance no matter how unwelcome it is to a person. Second, a
crippled man reflected upon him that illness is inescapable despite a person’s relentless
effort to avoid any disease. Third, a decaying corpse made him understand that death
was the inevitable end of all. Last, an ascetic monk or shramana impressed upon him
the person’s tranquillity and the possibility of renouncing worldly pleasures in exchange
for utter quietude. All these distressing manifestations convinced him that worldly and
material possessions could not satisfy one’s need. Taking his finest horse, he rode off
into the night. He cut his hair and beard, and sent them back with the horse through his
charioteer (Hopfe 1983). Ultimately, he renounced the members of his caste despite his
father’s resistance and he resolved to become a mendicant, a beggar of alms. Also
known as the “Great Renunciation,” he lived as an ascetic with homeless existence
(Bowker 1997). He went to the forest and clothed himself in the yellow robes of a hermit
(Brown 1975).
Siddhartha practiced asceticism in search of a way to escape suffering. Far withdrawn
from his accustomed environment, he lived at the outskirts of society and associated
himself with religious masters, such as Alara Kalama and Uddaka Ramaputta (Skilton
1994). As he became dissatisfied with their teachings, however, he went on his own
way to subject himself to inexorable asceticism through self- mortification and fasting
that reached a point of living on a single grain of rice per day (Toula-Breysse 2001;
Hopfe 1983). For the next six years, he practiced religious strictness, wore no clothes,
and did not wash (Kulananda 2001). Food and sleep became scarce. Naturally, he
became emaciated and feeble as a result of long periods of starvation, to the point that
he almost died. Five ascetics came to join him as his companions. All these actions
made him realize the absurdity of excessive asceticism and that the life of deprivation
was no better than a life of pleasure. As he began to take normal foods once more, his
ascetic companions felt scandalized by his backsliding and deserted him. In the end,
Siddhartha advocated the avoidance of two extremes, namely, self-indulgence and
self-denial, and taught the way toward the
“Middle Path” that was a life of self-discipline and introspection but not self-flagellation
(Losch 2001).
Seated beneath a pipal tree, now known as the bo or bodhi tree, near the Indian village
of Bodh Gaya in Bihar, Siddhartha finally obtained his enlightenment after years of
searching as he passed the four stages of meditative trance or dhyana/jhana. Buddhist
legend recounts his triumph over the devil Mara who personified evil forces that torment
the minds of humankind, including greed, hatred, ignorance, jealousy, and doubt.
Despite the many attempts of Mara to disturb Siddhartha’s firm meditation, appearing
as storms and rains, the devil was vanquished and faded like a bad dream. Mara failed
to tempt Siddhartha with wealth and flesh; he could not break the calm determination of
the seeker of the truth. After 49 days of meditation, Siddhartha emerged victorious and
attained the state of absolute awakening. He became a “Buddha” or the “awakened
one” whose every action from thereon would be motivated only by generosity,
compassion, and wisdom (Toula-Breysse 2001). He had visions of the endless cycle of
birth and death that was the fate of humankind (Hopfe 1983). Siddhartha was 35 years
old when he attained enlightenment.
Walking more than a hundred miles to Sarnath near the ancient city of Varanasi, he met
his former disciples whom he was able to convince about the truth of his teachings. A
new spiritual community or sangha sprang forth and soon there were sixty enlightened
beings in the world (Kulananda 2001). Siddhartha preached throughout the regions of
India, such as Magadha and Kosala. For 45 years, he travelled northern India to the
cities and towns of the central Ganges basin, and preached a message of hope and
happiness while winning many new converts to his fold (Brown 1975; Skilton 1994).
Siddhartha lived and preached during the reign of Bimbisara, the ruler of the Magadha
Empire from 542 B.C.E. to 492 B.C.E. The king, a great friend and protector of
Siddhartha, established the city of Rajgir that became wellknown because of Buddhist
writings. With only about two hours of sleep at night, he scarcely had any rest in his
mission to propagate his teachings to the people.
At age 80 and on a full moon, Siddhartha died in Kushinagar between 483
B.C.E. to 400 B.C.E. during the early years of Ajasatru (Bimbisara’s successor) who
ruled around 492 B.C.E. to 460 B.C.E. Tradition has it that his final words were,
“Subject to decay are all component things. Strive earnestly to work out your own
salvation (Hopfe 1983).” The cause of death was a meal received from a metalworker
that led to dysentery. His remains were cremated seven days after and the ashes were
divided among eight clangroups as they built a sacred cairn over their portion of the
relic (Parrinder 1971). The memorial mound or stupa became an object of devotion for
Buddhists that developed later on as pagoda in Sri Lanka and Southeast Asia.
In 486 B.C.E. five hundred leading and all enlightened disciples of Siddhartha convened
in Rajgir to compile the teachings under the guidance of Mahakasyapa, one of his
principal disciples (Mizuno1987). Known as the “First Buddhist Council,” the assembly
restated and accumulated Siddhartha’s teachings and monastic decrees to be followed
by Buddhist communities. The council laid out the groundwork of Buddhist tenets
(Coogan 2005).
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
teachings 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 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 Anuradhapura, the
council lasted for three years. Five hundred monks recited Siddhartha’s teachings as
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 the table below:

Figure 1. The Tipitika

Source: Michael D. Coogan (ed.), Eastern

Religions, p. 145.

The first basket, the Sutta Pitaka, contains the conventional teaching delivered by
Siddhartha on different occasions. Discourses of Siddharta’s disciples, such as
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), 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 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 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-
Sangani (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
Patthana (The Book of Relations).

BELIEFS/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 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 the Hindu atman does 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). 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 khandas. These aggregates include the (1) physical form or corporeality,
(2) feelings or sensations, (3) understanding or perception, (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, Siddhartha began to witness the various manifestations
of inescapable suffering— from old age, illness, 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 Buddhism, 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 results
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 to ignorance that leads to desire and
eventual suffering (Brown 1975).
(3) The Third Noble Truth. This asserts 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
Livelihood. For path of meditation, it consists of Right Effort, Right Mindfulness, and
Right Concentration. Table below summarizes the essence of the “Noble Eightfold
Path.”
Figure 2. The Noble Eight Path
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 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 on a single object so as to induce certain
special states of consciousness in deep meditation

Source: Lifted from David A Brown, A Guide to Religions, pp. 128-129

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 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 Paticca-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 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
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 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 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 nirvava 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,
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, 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 strictly follow 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 community, such as giving
education to young boys and girls 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: I 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 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 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 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 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 parinirvana (Brown 1975). To anyone who
undertakes pilgrimage to these sacred places and dies while travelling, this could 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 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 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.

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 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 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
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 that it has no
rationalization in Siddhartha’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.

When Buddhists defend their nations, home, and family, 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 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 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.
 Activity 1

Complete the diagram below. Write your answer in a piece of paper

 Activity 2

Answer the questions in paragraph form. Write your answer in a piece of paper.
1. Why is Buddhism considered one of the most practical among the world’s
great religions?
2. In what aspects are Buddhism similar to and different from Hinduism?
3. How can Buddhism affect change on powerful countries that use war to gain
political and/ or economic advantages?
4. Why does Buddha believe that one must truly understand the “Four Noble
Truths” and “The Middle Way” before beginning the “Noble Eightfold Path”?
 RUBRIC FOR ESSAY

POINTS
CRITERIA DESCRIPTION POINTS
OBTAINED
The content was well-thought of;
Content guide questions were thoroughly 8
answered
The paper was well-written with ideas
Organization 6
easily conveyed to readers.
Development Points are thoroughly developed 6
Total 20

Activity 3

Complete the paragraph with the necessary words or sentences that best describe
what you have learned from the discussion. Write your paragraph in a piece of
paper. Follow the format below.

I have learned that Theravada Buddhism

REFLECTIONS

Complete the statement:

1. I learned that _

_
2. I enjoyed most on _ _ _

3. I want to learn more on _

REFERENCES:

Book
Ong, Jerome A. & Jose, Mary Dorothy dL. Introduction to World Religions and
Belief Systems (Teacher Manual). Quezon City: Vibal Group Inc., 2016
Ong, Jerome A. & Jose, Mary Dorothy dL. Introduction to World Religions and
Belief Systems (Textbook). Quezon City: Vibal Group Inc., 2016

Internet
Ancient History Encyclopedia. Mahayana Buddhism. 2017. Accessed July 18, 2020.
https://www.ancient.eu/Mahayana_Buddhism/#:~:text=Mahayana%20Buddhis
m%20(or%20the%20Mahayanas,those%20of%20the%20Buddhist%20teachi
ngs.

Summative Assessment
Test I. Matching Type. Match the terms in Column A to their equivalent
meanings in Column B. Write the letter of the correct answer.
Column A Column B
1. people who achieve nirvana a. Khandas
2. Siddharta Gautama’s ascetic life in the forest b. Dukkha
3. the only surviving most sacred text of c. Sangha
Theravada Buddhism d. Great
4. mental and physical aggregates of the soul Renunciation
5. commemorative monuments that contain e. Law of
sacred relics Dependent
6. Pali term for suffering or dissatisfaction Origination
7. monks who share in the alms of the community f. Mahavihara
8. monastery founded by Devanampiya Tissa g. Arhat
9. “When this is, that is; This arising, that arises; h. Mara
When this is not, that is not; This ceasing, i. Stupas
that ceases” j. Tripitaka
10. personified evil forces that torment the minds
of humankind
Test II. Fill-in the blanks. Complete the table by filling in the blanks with the correct
answer. Choose the answer from the list below. Write your answers in your notebook.

untruthfulness tale-bearing single object

living thing killing Four Noble Truths
overcome feeling maintain

Eightfold Path What One Must Do

Right View
Understand the “ ”1
Right Intention
2
Free one’s self from ill-will, cruelty, and
Right Speech
Abstain from untruthfulness, , 3 harsh language, and vain talk
Right Action
Abstain from , 4 stealing, and sexual misconduct
Right Livelihood
5
Earn a living in a way not harmful to any
Right Effort
6
Avoid evil thoughts and them, arouse good thoughts and
7
them
Right Mindfulness
Pay vigilant attention to every state of the body, , 8 and mind
Right Concentration
9
Concentrate on a object so as to induce certain
special states of consciousness in deep meditation
 ANSWER KEY

SUMMATIVE ASSESSMENT

Test I.
1. G
2. D
3. J
4. A
5. I
6. B
7. C
8. F
9. E
10. H

Test II.
1. Four Noble Truth
2. Untruthfulness
3. Tale-bearing
4. Killing
5. Living thing
6. Overcome
7. Maintain
8. Feeling
9. Single object
10. Bonus