THERAVADA

BUDDHISM
Presented by: Group 2
 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. The two main
divisions of the religion are Mahayana Buddhism and
Theravada Buddhism.
 INTRODUCTION

With around 360 million followers, Mahayana Buddhism is

practiced in China, Japan, and MongoliaMeanwhile,
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.
 INTRODUCTION

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.
 INTRODUCTION

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.
Theravada Buddhism has gained considerable following in
the West in modern times.
 CONCEPT MAP

1st 2nd 3rd 4th

Sacred Worship Beliefs Subdivisions
Scriptures and and
Observances Doctrines
 HISTORICAL
BACKGROUND
 HISTORICAL BACKGROUND

Buddhism has been in existence for over 2,500 years and has
never experienced any drastic or radical schisms in its
evolution. 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.
 HISTORICAL BACKGROUND

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. The basic tenets of both major schools of
thought originate from Siddhartha Gautama whose life has
become a constant source of inspiration to others.
LIFE OF THE
BUDDHA
 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.
 LIFE OF THE BUDDHA

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
 LIFE OF THE BUDDHA

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.”
 LIFE OF THE BUDDHA

He was reared by Mahamaya’s younger sister Mahapajapati

who became his father’s second wife and the first womanto
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. 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.
 LIFE OF THE BUDDHA

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. 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.
 LIFE OF THE BUDDHA

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.
 LIFE OF THE BUDDHA

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.
 LIFE OF THE BUDDHA

First, meeting an old man made him accept that old age
was an unavoidable circumstance no matter how
unwelcome it is to a person
 LIFE OF THE BUDDHA

Second, a crippled man reflectedupon him that illness is

inescapable despite a person’s relentless effort to avoid any
disease
 LIFE OF THE BUDDHA

Third, a decaying corpse made him understand that death

was the inevitable end of all.
 LIFE OF THE BUDDHA

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
 LIFE OF THE BUDDHA
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 andbeard, and sent them back with the horse through
his charioteer. 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. He went to the forest and clothed himself in the
yellow robes of a hermi.
 LIFE OF THE BUDDHA

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. As he became dissatisfied with theirteachings,
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.
 LIFE OF THE BUDDHA

For the next six years, he practiced religious strictness, wore

no clothes, and did not wash. 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.
 LIFE OF THE BUDDHA

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.
 LIFE OF THE BUDDHA

Seated beneath a pipal tree, now known as the bo or bodhi

tree, near the Indian village of Bodh Gaya in Bihar, Siddhartha
finally obtainedhis 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
mindsof humankind, including greed, hatred, ignorance,
jealousy, and doubt.
 LIFE OF THE BUDDHA
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 couldnot 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. He
had visions of the endless cycle of birth and death that was the fate of
humankind. Siddhartha was 35 years old when he attained
enlightenment.
 LIFE OF THE BUDDHA
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 couldnot 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. He
had visions of the endless cycle of birth and death that was the fate of
humankind. Siddhartha was 35 years old when he attained
enlightenment.
 LIFE OF THE BUDDHA
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.
 LIFE OF THE BUDDHA
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.
Striveearnestly 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 clan-groups 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.
 LIFE OF THE BUDDHA

In 486 B.C.E. five hundred leading and all enlightened

disciples ofSiddhartha 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 Siddhar-tha’s teachings and monastic
decrees to be followed by Buddhist communi-ties. The
council laid out the groundwork of Buddhist tenets
 SACRED
SCRIPTURES
 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. Preserved in the Pali language, this
standard collection of scriptures of Theravada Buddhists is
the first known, the most conservative, and the most
completeextant early canon of Buddhist writings.
 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. Preserved in the Pali language, this
standard collection of scriptures of Theravada Buddhists is
the first known, the most conservative, and the most
completeextant early canon of Buddhist writings.
 SACRED SCRIPTURES

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
Anuradha-pura, the council lasted for three years. Five
hundred monks recited Siddhar-tha’s teachings as they
recorded them in palm trees.
 SACRED SCRIPTURES

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 9.1:
 TIPITIKA

SUTTA PITAKA (DISCOURSE)

VINAYA PITAKA (DISCIPLINE)

ADBIDHAMA PITAKA (ULTIMATE

DOCTRINE
 CONTENTS

BUDDHA’S DOCTRINAL DISCOURSES: SHORT POEMS TO LONG

PROSE NARRATIVES ABOUT SIDDHARTHA’S PREVIOUS LIVES

RULES OF DISCIPLINE STORIES THAT ILLUSTRATE BUDDHIST

MORAL PRINCIPLES

SYSTEMATIC ANALYSIS OF THE CATEGORIES OF BUDDHIST

THOUGHT
 SACRED SCRIPTURES
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).
 SACRED SCRIPTURES

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).
 SACRED SCRIPTURES

The third basket, the Abhidhamma Pitaka, is a work on moral

psychology. The reflective philosophies of Siddhartha’s
teachings are contained in theAbhidhamma 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
 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. 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. 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.
 BELIEFS AND DOCTRINES

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 indestruc-tible 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
 BELIEFS AND DOCTRINES

Human existence, or what we actually call soul, is a composite

of five mental or physical aggr-gates or khandas. These
aggregates include the (1) physical form or corpore-ality, (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.
FOUR NOBLE
TRUTHS
 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. Dukkha may be
manifested in misery, distress, agony, emptiness, or conflict. Outsidethe
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.
 FOUR NOBLE TRUTHS

The First Noble Truth. This identifies the origin of the

problemthe 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
dissoci-ates from the pleasant, it also results in suffering.
 FOUR NOBLE TRUTHS
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.
 FOUR NOBLE TRUTHS

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.
 FOUR NOBLE TRUTHS
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 9.2 summarizes the essence
of the “Noble Eightfold Path.”
 FOUR NOBLE TRUTHS

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 bykarma 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.
 LAW OF DEPENDENT ORIGINATION

In short, nothing comes into being by mereaccident 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
 LAW OF DEPENDENT ORIGINATION

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.
 LAW OF DEPENDENT ORIGINATION

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
IMPERMANENCE OF THINGS

Nothing in this world is fixed and permanent and

everything is subjectto change and alteration.
Impermanence is an unavoidable fact of human
existence. Buddhism affirms fiv e processe s deeme d
uncontrollabl e b y anindividual: 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.
IMPERMANENCE OF THINGS

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 “associ-ation” 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
 THE SANGHA

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
 THE SANGHA

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 theVinaya Pitaka
 THE SANGHA

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 theVinaya Pitaka
 THE SANGHA

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
sacred sites around the world.
 THE SANGHA

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.
 THE SANGHA
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.
The so-called “Three Jewels” or triratna summarize the Buddhist
faith: I take refuge in the Buddha, in the teaching, and in the
sangha.
WORSHIP AND
OBSERVANCES
 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.
 WORSHIP AND OBSERVANCES

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
 WORSHIP AND OBSERVANCES

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.
 WORSHIP AND OBSERVANCES

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 ofhis
parinirvana. To anyone who undertakes pilgrimage to these
sacred places and dies while travelling, this could bring about
rebirth beyond death in a blissful world.
 WORSHIP AND OBSERVANCES

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 under-take the journey every
month of April.
 WORSHIP AND OBSERVANCES

For Buddhist celebrations, the most important festival occurs every May
on the night of the full moon as Buddhist followers around the world
commem-orate 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.
 WORSHIP AND OBSERVANCES

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).
 WORSHIP AND OBSERVANCES

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 turningof the wheel of
the dharma) held near Benares. During this time, the monk
Kondanna reached the first level of enlightenment
SUBDIVISIONS
 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.
 SUBDIVISIONS

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.
 SUBDIVISIONS
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 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 thosethat 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.
WAR AND VIOLENCE
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.
Hey there, who's got
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 A WARM
THANK YOU
TO ALL OF YOU!