INTRODUCTION TO WORLD RELIGIONS AND BELIEF SYSTEMS

WORKSHEET-WEEK 9: DHARMIC RELIGION: Theravada Buddhism

Name: __________________________Section: ___________________

Date: ___________________________Score: ____________________

Introduction
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
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population include Cambodia (97%), Thailand (93%), Myanmar (80%),
Bhutan (75%), Sri Lanka (69%), and Laos (66%). Buddhism has two main
divisions and many sects.
Objectives:
At the end of the lesson you will be able to:
1. Analyze the brief history, core teachings, fundamental beliefs, practices,
and related issues of Theravada Buddhism.
II. Discussion
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 Buddha
Siddharta Gautama founded a religion that has lasted two and a
half millennia, but just who was Buddha?
The life story of the Buddha begins in Lumbini, near the border of Nepal
and India, about 2,600 years ago, where the man Siddharta Gautama was
born.
Although he was born a prince, he realized that conditioned
experiences could not provide lasting happiness or protection from
suffering. After a long spiritual search he went into deep meditation, where
he realized the nature of mind. He achieved the state of unconditional and
lasting happiness: the state of enlightenment, of buddhahood. This state of

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mind is free from disturbing emotions and expresses itself through
fearlessness, joy and active compassion. For the rest of his life, the Buddha
taught anyone who asked how they could reach the same state.

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.
The three baskets (tipitaka/tripitaka) and their contents are
summarized in:

TIPITAKA CONTENTS
SUTTA PITAKA (Discourse) Buddha’s doctrinal discourses, short
poems to long prose narratives
about Siddharta’s previous lives
VINAYA PITAKA (Discipline) Rules of discipline, stories that
illustrate Buddhist moral principles
ABHIDHAMMA PITAKA (Ultimate Systematic analysis of the
Doctrine) categories of Buddhist thought

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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

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).

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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 hasa 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).

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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).

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.

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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.

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
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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.

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.

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III. ACTIVITY PROPER
Activity 1:
Direction: Fill in with the needed information as what is stated in
each circle. Use the keywords only.

Theravada
Buddhism

Sacred Worships and Beliefs and

Subdivisions
Activity
Scriptures 2 Observances Doctrines

Activity 2
Direction: Complete the sentences by filling in the blanks with the
words below. Choose the answer from the list below.
Feeling Four Noble Truths killing living thing
overcome single tale-bearing untruthfulness
1. Right View
Understand the “________________________________________”
2. Right Intention
Free one’s self from ill-will, cruelty, and _____________________.
3. Right Speech
Abstain from untruthfulness, “_____________________” stealing and
sexual misconduct.
4. Right Livelihood
Earn a living in a way not harmful to any ______________________.
5. Right Effort
Avoid evil thoughts and ______________them, arouse good thoughts and
________________________ them.
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6.Right Mindfulness
Pay vigilant attention to every state of the body, _____________________
object so as to induce certain states of consciousness in deep meditation.

Activity 3
Direction: How the Eightfold Path could help to prevent suffering?
Write your answer on the lines provided for each item.
1.Right view___________________________________________________
2.Right intention_______________________________________________
3. Right speech________________________________________________
4.Right action_________________________________________________
5. Right livelihood______________________________________________
6. Right effort ________________________________________________
7. Right concentration__________________________________________
8. Right mindfulness___________________________________________
Answer the following:
1. Which part of the Eightfold path are relevant to your life? Pick 2-3 and
explain your answer.
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2. Are there any areas of the Eightfold path that wouldn’t be useful to you?
Explain your answer.
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IV. Guide Questions

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”?
V. Reflection
1. How is one’s salvation attained in Buddhism?

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Prepared by:
ELISA T. MORATILLO
Senior High School Teacher
Ligao National High School
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