12 SENIOR HIGH SCHOOL

Introduction to World
Religions and Belief Systems
Quarter 1 – Module 9:
Theravada Buddhism
Introduction to World Religions and Belief Systems – Grade 12
Alternative Delivery Mode
Quarter 1 – Module 9: Theravada Buddhism
First Edition, 2020

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 12

Introduction to
World Religions
and Belief
Systems
Quarter 1 – Module 9:
Theravada Buddhism
Introductory Message

For the facilitator:

Welcome to the Introduction to World Religions and belief Systems 12 Alternative
Delivery Mode (ADM) Module on Theravada Buddhism!
This module was collaboratively designed, developed and reviewed by educators
both from public and private institutions to assist you, the teacher or facilitator in
helping the learners meet the standards set by the K to 12 Curriculum while
overcoming their personal, social, and economic constraints in schooling.
This learning resource hopes to engage the learners into guided and independent
learning activities at their own pace and time. Furthermore, this also aims to help
learners acquire the needed 21st century skills while taking into consideration their
needs and circumstances.
In addition to the material in the main text, you will also see this box in the body of
the module:

Notes to the Teacher

This contains helpful tips or strategies that
will help you in guiding the learners.

As a facilitator, you are expected to orient the learners on how to use this module.
You also need to keep track of the learners' progress while allowing them to manage
their own learning. Furthermore, you are expected to encourage and assist the
learners as they do the tasks included in the module.

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For the learner:
Welcome to the Introduction to World Religions and belief Systems 12 Alternative
Delivery Mode (ADM) Module on Theravada Buddhism!
This module was designed to provide you with fun and meaningful opportunities for
guided and independent learning at your own pace and time. You will be enabled to
process the contents of the learning resource while being an active learner.
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the module.

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lesson to take. If you get all the answers
correct (100%), you may decide to skip this
module.
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Assessment level of mastery in achieving the learning
competency.

Additional Activities In this portion, another activity will be given to

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 you to enrich your knowledge or skill of the
lesson learned.
This contains answers to all activities in the
Answer Key
module.
At the end of this module you will also find:

References This is a list of all sources used in developing

this module.

The following are some reminders in using this module:

1. Use the module with care. Do not put unnecessary mark/s on any part of the
module. Use a separate sheet of paper in answering the exercises.
2. Don’t forget to answer What I Know before moving on to the other activities
included in the module.
3. Read the instruction carefully before doing each task.
4. Observe honesty and integrity in doing the tasks and checking your answers.
5. Finish the task at hand before proceeding to the next.
6. Return this module to your teacher/facilitator once you are through with it.
If you encounter any difficulty in answering the tasks in this module, do not
hesitate to consult your teacher or facilitator. Always bear in mind that you are not
alone.

We hope that through this material, you will experience meaningful learning and
gain deep understanding of the relevant competencies. You can do it!

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 What I Need to Know

MOST ESSENTIAL LEARNING COMPETENCY:

Analyze the brief history, core teachings, fundamental beliefs, practices, and related
issues of Theravada Buddhism.

THERAVADA BUDDHISM

In the meantime, this material will serve as a tool for students to

continually learn even in this time of pandemic.

This module is about Theravada Buddhism. This covers the Founder,

The Sacred Texts, and the Doctrines: Four Noble Truths, Eight-fold Path, Law
of Dependent Origination and The Impermanence of Things.

More so, this module is intended to make the readers understand the
related issues of Theravada Buddhism.

At the end of the module, you should be able to:

1. Identify and explain the core teachings, fundamental beliefs and practices in
Theravada Buddhism;
2. Describe the core teachings, fundamental beliefs and practices of
Theravada Buddhism through an essay; and
3. Show appreciation and respect towards other religions/belief systems.

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 What I Know

MATCHING TYPE
Directions: Match Column A with Column B. Write the letter of the correct answer in
your notebook.

COLUMN A COLUMN B
A. It is the standard collection of scriptures in
_____ 1. Dhamma or Dharma
the Theravada Buddhist tradition, as
preserved in the Pāli language

_____ 2. Paticca-samuppada B. It means suffering

_____ 3. Dukkha C. It means soul

_____ 4. Abhidhamma Pitaka, D. Buddhist monks

_____ 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
moral psychology

_____ 8. Anitya/anicca H. The mark of impermanence

_____ 9. Bhikkhus I. Buddhist nuns

_____ 10. Anatman/ anatta J. Siddhartha’s death

_____ 11. Vinaya Pitaka K. it means 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

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 What’s In

Hinduism did not develop from the teachings of a single founder unlike
Buddhism and Christianity. Moreover, it has diverse traditions, owing to its long
history and continued development over the course of more than 3000 years.

Before we go further, try to answer the questions below.

1. How did Hinduism originate?

2. Differentiate Hinduism from Theravada Buddhism.
3. Differentiate Christianity from Theravada Buddhism.

What’s New

FILL IN THE BLANKS

Directions: 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 overcome

living thing consciousness Four Noble Truths feeling
maintain killing

Eightfold Path What One Must Do

Right View
Understand the “_____” (1.)
Right Intention
Free one’s self from ill-will, cruelty, and _____ (2.)
Right Speech
Abstain from untruthfulness, _____, (3.) harsh language, and vain talk
Right Action
Abstain from _____, (4) stealing, and sexual misconduct
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Right Livelihood
Earn a living in a way not harmful to any _____ (5)
Right Effort
Avoid evil thoughts and _____ (6) them, arouse good thoughts and _____ (7)
them
Right Mindfulness
Pay vigilant attention to every state of the body, _____, (8) and mind
Right Concentration
Concentrate on a _____ (9) object so as to induce certain special states of
_____ (10) in deep meditation

What is It

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 from 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 "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. The Buddha was born (ca. 563 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

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first became widespread, and when the Upanishads were written. Both can be seen
as 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. 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 all 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 the point of near-starvation. Finally, realizing that this too was only
adding more suffering, he ate food and sat down beneath a tree 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 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 Tipitika
TIPITAKA 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

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 Buddhist moral principles
Abhidhamma Pitaka (Ultimate Doctrine) Systematic analysis of the categories of
Buddhist thought
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 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
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

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(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).

https://tinyurl.com/y6tqdcxq

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 (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.

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 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

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.

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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 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, Siddhartha’s follower and one of the so-called “Five Ascetics,” was the

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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

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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.

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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.

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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.

What’s More

Directions: Read and write your answers in your notebook.

1. Why is Theravada Buddhism considered as a non-theistic religion?

______________________________________________________________
______________________________________________________________
2. Do you think it is easy to follow the Eight-fold Path? Why or why not?

Rubric:
Category 5 3 1
Content The content is relevant, The content is The content is
understandable, understandable, irrelevant,
complete and and substantial yet unsubstantial and
substantial incomplete incomplete
Readability of All texts are readable Some texts are Most of the text
Text and legibly written readable and not are not readable
legibly written and legibly written
Spelling and No errors in grammar 3-5 errors in More than 5 errors
Grammar and spelling grammar and in grammar and
spelling spelling

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 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
I have learned that _______________________________________

I have realized that _______________________________________

I will apply ______________________________________________

Why do you think Buddhism is considered one of the most practical among
the world’s great religions? ____________________

INDIVIDUAL WORK RUBRICS

Exemplary Sufficient Minimal Beginning
4 points 3 points 2 points 1 point
Reflection on Critically reviews Active and Makes use of Automatic/supe
Existing existing careful existing rficial
Knowledge knowledge, consideration knowledge responses with
questions of existing without an little conscious
assumptions, knowledge and attempt to thought or
and articulates articulates new evaluate/apprais reference to
new understanding e knowledge; existing
perspectives as of knowledge demonstrates knowledge;
a result of as a result of understanding responses are
experience experience but does not offered without
relate to other attempting to
experiences or understand
personal them
reaction
Connection to Demonstrates Demonstrates Connects Connections
Academic superior clear experience with are not drawn
Concepts connection connections class content between
between between (concepts/theori experience and
experience and experience and es) but remains class content
class content class content superficial or (concepts/theor

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 (concepts/theorie (concepts/theor abstract ies) or literature
s) and literature; ies); evidence
evidence of of application
application of of theory.
theory and
reconstruction of
perspective
Evidence of Articulates Articulates new Limited/superfici No evidence of
Development transformation of understanding/i al insight about insights about
their perspective nsights about self or particular self or
of themselves or self or issue/concept/ particular
about a particular problem as a issue/concept/
particular issue/concept/ result of problem as a
issue/concept/ problem as a experience result of
problem as a result of experience
result of experience
experience
Clarity Consistently Mostly detailed Some words are Consistently
accurate and and mostly inaccurate or inaccurate or
clear wording clear writing ambiguous. ambiguous
and sentence and sentence Confusing wording,
structure. structure. sentence confusing
structure. sentence
structure.
Adapted from: https://brocku.ca/pedagogical-innovation/wp-content/uploads/sites/53/Critical-Reflection-Rubric.pdf

15
 What I Can Do

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

Sacred Worship Subdivisions Beliefs and

Scriptures and Doctrines
Observances

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. It is the standard collection of scriptures in
_____ 1. dhamma or dharma
the Theravada Buddhist tradition, as
preserved in the Pāli language

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_____ 2. Paticca-samuppada B. It means suffering

_____ 3. Dukkha C. soul

_____ 4. Abhidhamma Pitaka, D. Buddhist monks

_____ 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
moral psychology

_____ 8. Anitya/anicca H. The mark of impermanence

_____ 9. Bhikkhus I. Buddhist nuns

_____ 10. anatman/ anatta J. Siddhartha’s death

_____ 11. Vinaya Pitaka K. it means 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
Directions: In your notebook, write TRUE if the statement is true, otherwise FALSE.
______1. In Law of Dependent Origination, nothing comes into being by mere
accident and actions do not happen in a random way.
______2. Buddhism affirms five processes deemed uncontrollable by any individual:
old age, sickness, dying, decay, and death.
______3. Attainment of salvation for any Buddhist is by way of one’s own action
without the assistance of any supreme or supernatural being.

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______4. The Pali word sangha literally means “sharer” that refer to monks who
share in the general fund of alms provided by a community.
______5. 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.
______7. Within the sangha, Siddhartha recognized the potential and value of the
bhikkunis who were also experts in teaching the dharma.
______8. The teachings of Siddhartha include discourses on the basic tenets of
Buddhism, such as the “Four Noble Truths” and the “Noble Eightfold
Path.”

______9. 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

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 Answer Key

References

BOOK:
Jerom A. Ong and Mary Dorothy dL. Jose (2016). Introduction to World Religions
and Belief Systems (1st ed.) Vibal Group, Inc. pp. 134-149. ISBN: 978-621415-005-2.

WEBSITES:
https://accesstoinsight.org/theravada.html#fnt-1, accessed August 7, 2020.
https://asiasociety.org/education/origins-
buddhism#:~:text=Buddhism%2C%20founded%20in%20the%20late,of%20the
%20countries%20of%20Asia., accessed August 7, 2020.

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Kagawasan, Avenue, Daro, Dumaguete City, Negros Oriental

Tel #: (035) 225 2376 / 541 1117

Email Address: negros.oriental@deped.gov.ph
Website: lrmds.depednodis.net