THERAVADA

AND
MAHAYANA
BUDDHISM

GROUP 2
LIFE OF BUDDHA

 According to Buddhist tradition, he was born in

Lumbini in what is now Nepal, to royal parents of
the Shakya clan, but renounced his home life to
live as a wandering ascetic (Sanskrit: śramaṇa).
Leading a life of begging, asceticism, and
meditation, he attained enlightenment at Bodh
Gaya in what is now India.
SACRED SCRIPTURES OF THERAVADA

 THE PĀLI CANON

o It is the standard collection of scriptures in the

Theravada Buddhist tradition, as preserved in
the Pāli language.

o It is the most complete extant early Buddhist

canon.

o It derives mainly from the Tamrashatiya school.

 The Pāli Canon falls into three general categories,
called pitaka (from Pali piṭaka, meaning "basket",
referring to the receptacles in which the palm-leaf
manuscripts were kept). Because of this, the canon is
traditionally known as the Tipiṭaka ("three baskets").

The three pitakas are as follows:

o Vinaya Piṭaka ("Discipline Basket")

- dealing with rules or discipline of the Sangha.

o Sutta Piṭaka (Sutra/Sayings Basket)

- discourses and sermons of Buddha, some
religious poetry, and is the largest basket.
o Abhidhamma Piṭaka
- treatises that elaborate Buddhist doctrines,
particularly about the mind, also called the "systematic
philosophy" basket.

o The Vinaya Pitaka and the Sutta Pitaka are

remarkably similar to the works of the early Buddhist
schools, often termed Early Buddhist Texts.
 
o The Abhidhamma Pitaka, however, is a strictly
Theravada collection and has little in common with the
Abhidhamma works recognized by other Buddhist
schools.
 FOUR NOBLE TRUTHS
Four Noble Truths are "the truths of the Noble Ones", the
truths or realities for the "spiritually worthy ones". The
truths are:

 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.
 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. People are never satisfied as
they always want more or something else, want
something new, or just want to discontinue
something.
 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.
 The Fourth Noble Truth
 This directs an individual to the path or
magga leading to the termination of craving
and desire, and to the eventual cessation of
pain. Likewise, one must avoid self-indulgence
and self-torture since both are painless. 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.
 
IMPERMANENT OF THINGS OF THERAVADA

oNothing in this world is fixed and permanent and

everything is subject to change and alteration.
Impermanence is an unavoidable fact of human
existence.
 
o Buddhism affirms five processes deemed
uncontrollable by any individual such as (1) old
age, (2) sickness, (3) dying, (4) decay, and (5)
death.
 THE SANGHA

o The Pali word sangha literally means “sharer” which

refers 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.

o 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.
o To be a fully ordained monk or nun, one must commit
to an extensive set of vows. It is worth noting, however,
that bhukkus 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.
 
o 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 teaching, and in the sangha
(Jose and Ong, 2016)
SUBDIVISIONS
o As stated by Jose and Ong, (2016), Theravada is a
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.
o The subdivisions of Theravada that existed during the
early history of Sri Lanka can be traced from the three
monasteries such as:
 Mahavihara
- It is the Great monastery of Anuradhapura
was founded by king Devanamiya Tissa and ruled
between 307 B.C.E.
 Abhayagiri vihara
- A major monastery in Sri Lanka where an
ancient stupa stands today, it is established by king
Valagamba between 89 B.C.E. and 77 B.C.E.
 Jetavana
- The popular monastery was founded by king
Mahasena who ruled
between 277 B.C.E. and 304 B.C.E. The layout
of this monastery is like the Abhayagiri vihara
though smaller in dimensions.
HISTORICAL BACKGROUND OF MAHAYANA
o A later development arose in north India that came to be known as the
Mahayana (lit. “Greater Vehicle”) school. During the third century
B.C.E., a number of subtle variations began to take place in Buddhism
at a time when the Mauryan king Ashoka was propagating Buddhist
gospels through missionary efforts (Hopfe 1983). The Mahasamghika
(“of the Great Sangha”), one of the early Buddhist schools, may have
been the source for the initial growth of Mahayana Buddhism,
especially during the “Second Buddhist Council” that occurred a
hundred years after Buddha’s parinirvana. Considered a historical
event, a religious schism between the Mahasamghika and Sthavira
nikaya (“Sect of the Elders”), another major Buddhist school,
transpired during the said council. These new ideas eventually
concretized resulting in a new form of Buddhism quite different from
the original teachings taught by Siddhartha Gautama and those
accepted by Theravada Buddhists. In short, Mahayana Buddhism
practically became a new religion.
 
 SACRED SCRIPTURES OF MAHAYANA
Mahayana Main scriptures:
Sutras (sacred texts) — 2184 sacred writings.

The most popular Mahayana Sutras are:

1) Lotus Sutra - Lotus Sutra is widely regarded as one of
the most important and influential sutras, or sacred
scriptures, of Buddhism. In it, Shakyamuni expounds on
the ultimate truth of life to which he was enlightened. The
sutra’s key message is that Buddhahood, the supreme
state of life characterized by boundless compassion,
wisdom, and courage, is inherent within every person
without distinction of gender, ethnicity, social standing, or
intellectual ability.
2) Perfection of Wisdom Sutra (Prajna-paramita)

— describes emptiness and others.

- it refers to this perfected way of seeing the nature of

reality, as well as to a particular body of sutras and to the
personification of the concept in the Bodhisattva known
as the "Great Mother" (Tibetan: Yum Chenmo). The
word Prajñāpāramitā combines the Sanskrit words
prajñā "wisdom" with pāramitā "perfection".

 
3) Heart Sutra

— describes nirvana, emptiness, and Ultimate Reality.

- The Heart Sutra is one of the most well-known

sutras. It is attributed to Nagarjuna who is regarded by
many as the second-greatest teacher of Buddhism. Some
people even feel that Nagarjuna is the second Buddha
whom The Buddha prophesied would come sometime
after to clarify things. Nagarjuna did much to clarify the
nature of emptiness and is responsible for the Heart
Sutra.
4) "Land of Bliss" Sutra

— describes the Pure Land of Amitabha Buddha.

- According to followers of the Pure Land schools,

which are widespread throughout East Asia, rebirth in
Sukhavati is ensured by invoking the name of Amitabha,
particularly now of death. According to the “larger” of
the Pure Land sutras, only men may be reborn in
Sukhavati; this teaching was repeated and adapted by
some Buddhist groups as Pure Land teachings spread
from India into East Asia.
 BELIEFS AND DOCTRINES OF MAHAYANA
 
o Siddhartha Gautama, born in the fifth or sixth century C.E. in present-
day Nepal, is considered the historical Buddha in Mahayana Buddhism.
After he attained enlightenment at the age of 35, he came to be known as
Gautama Buddha and spent the rest of his life preaching across India. He
died at the age of 80.
o The dharmakaya is identical to perfect enlightenment which is absolute
and beyond existence or non-existence. Everyone is capable of attaining
this special place which is beyond perceptual forms. As a body of bliss,
the state of the crossing point between the two sambhogakaya is already
enlightened but remains distinctive. Believed to be a remuneration of
one’s aggregated positive deeds, it serves as another trikayas of Buddha.
Lastly, nirmanakaya is the physical body that undergoes birth, inhabits
the world, and dies in the end. The great teacher Siddhartha Gautama is
an example of a Buddha in the state of nirmanakaya.
 BODHISATTVAS
 
o Bodhisattvas are enlightened beings who have put off
entering paradise in order to help others attain
enlightenment. There are many different Bodhisattvas,
but the most famous in China is Avalokitesvara, known
in Chinese as Guanyin. Bodhisattvas are usually
depicted as less austere or inward than the Buddha.
Renouncing their own salvation and immediate
entrance into nirvana, they devote all their power and
energy to saving suffering beings in this world. As the
deity of compassion, Bodhisattvas are typically
represented with precious jewelry, elegant garments,
and graceful postures.
 BHUMIS AND PARAMITAS
Based on the Mahayana tradition, a bodhisattva must
pass 10 Bhumis (“grounds” of “land”) before
attaining the so-called “Buddha-hood.” These are
extensions of the “Eightfold Path” as discussed in the
previous lesson on Theravada Buddhism. The Bhumis
are frequently associated with the paramitas
(“perfections”). Translated as “to cross over the other
shore,” paramitas imply crossing from the “sea of
suffering” to the “shore of happiness.” One is lifted
from the cycle of rebirth to finally achieve liberation.
While the first five paramitas are principally
concerned with the accumulation of merits, the sixth
paramita involves the attainment of wisdom.
 WORSHIP AND OBSERVANCES
Buddhism integrates an assortment of religious practices and
devotional rituals with the objective of aiding worshippers in their
journey toward enlightenment and in bringing blessings to each and
every one. In Buddhist temples, they pray and chant to pay their
respect to the Buddhas and bodhisattvas, such as Avalokiteshvara,
Manjushri, and Amitabha. They also offer vegetarian food and light
incense to pay homage to these important divine beings. Mahayana
rituals can be quite elaborate with the addition of other disciples of
Siddhartha Gautama and important bodhisattvas. Worshippers
also recite chants and undertake pilgrimages to sites of Buddhist
importance. Meditational activities are fundamental in almost all
popular forms of Buddhism. The lotus that symbolizes purity, the
eight-spoke wheels that represent the dharma, and the different
hand gestures (mudras) are important symbols for Mahayana
Buddhism.
SUBDIVISIONS
Mahayana Buddhism consists of a variety of schools and families of
religions.
THE PURE LAND SECT
o Pure Land Buddhism began in India around the second century
B.C.E., spread to China by the second century C.E., and reached
Japan around the sixth century C.E. When believers die, it is their
objective to live in the “Pure Land of the West” or Sukhavati. By
simply reciting the name of Amitabha with utmost attentiveness
many times during the day, they may be reborn in this paradise
where they can work to achieve enlightenment much easier.
Amitabha, the god who supervises over a western paradise, is the
focus of this sect. Once in Sukhavati, people can experience the
delight of hearing Amitabha teach the dharma in preparation for
their entry to nirvana. Aside from meditations, this Buddhist sect
utilizes chants and recitations to focus on helpful thoughts (Losch
2001).
 THE INTUITIVE SECTS
 
o The intuitive sects emphasize that salvation is a personal
matter, and one cannot receive assistance from other
entities, such as another person or institution, to realize
the inner truths of religion. In short, most elements of
religion—from scriptures, temples, statues, prayers, and
rituals—are not essential to achieve enlightenment. An
individual may be spiritually enlightened by a sudden
spark of insight, either through meditation or even by
accident, beyond words or thoughts. Modern European
thinkers have been attracted to Zen Buddhism because of
its concept of simplicity and intuitive inspiration (Brown
1975).
 
 THE RATIONALIST SECT
 
o A rationalist Buddhist school of thought called T’ien-t’ai
emerged around the sixth century C.E. with its name
originating from a mountain in southeastern China
where its founder Chih-I or Zhiyi lived. Chih-I
emphasized that acts of studying, and contemplation
were both vital for spiritual enlightenment. Apart from
instructions on the scriptures and silent meditation, other
means to reach this goal include mystical communion
with the eternal, ascetic discipline, meritorious deeds,
and simple faith in the mercy of the Buddha (Jurji 1946).
 THE SOCIO-POLITICAL SECT
o A Japanese Buddhist monk by the name of Nichiren Daishonin
who lived during the thirteenth century during the Kamakura
period began to teach that the path towards attaining
enlightenment rested solely on the devotion to the Lotus Sutra.
Nichiren (“sun lotus”) Buddhism, which is purely a Japanese
phenomenon, perceives itself as the only rightful version of
Buddhism. Nichiren Buddhism teaches that individuals must take
responsibility to enhance themselves, or what is called the
“human revolution,” and, in turn, to improve the world’s lot.
Enlightenment is accessible to every individual on earth simply
by opening one’s inherent Buddha nature in this world. A
scripture scholar and an activist, Nichiren himself is considered a
Buddha. Nichiren taught that he alone understood Buddhist
truths. He believed that other Buddhist sects in Japan were
corrupting the people toward hell.
 TIBETAN BUDDHISM
o Tibetan Buddhism is a religion in exile, forced from its
homeland when Tibet was conquered by the Chinese.
At one time it was thought that 1 in 6 Tibetan men were
Buddhist monks. The best-known face of Tibetan
Buddhism is the Dalai Lama, who has lived in exile in
India since he fled the Chinese occupation of his
country in 1959. Tibetan Buddhism combines the
essential teachings of Mahayana Buddhism with
Tantric and Shamanic, and material from an ancient
Tibetan religion called Bon. Although Tibetan
Buddhism is often thought to be identical to Vajrayana
Buddhism, they are not identical - Vajrayana is taught
in Tibetan Buddhism together with the other vehicles.
 TIBET INVASION

o For centuries, both China and India have been claiming Tibet
as part of their territories. Tibet practically enjoyed some
degree of independence as none of the claimants pressed their
claim. In 1950, however, China annexed Tibet and negotiated
the so-called “Seventeen Point Agreement” with the
government of the fourteenth Dalai Lama. Rejected repeatedly
by the Dalai Lama, this document confirmed China’s authority
over Tibet, but the area was granted autonomy. In 1959, the
Dalai Lama failed in his bid to oust China’s puppet rule as the
Tibetan uprising was defeated by the more powerful Chinese
force. The Dalai Lama, together with his followers escaped to
India, and are now living there as refugees.
 
 ENGAGED ACTIVISM
o Ritual suicides led by Buddhist monks have transpired in the
twentieth century as a form of protest against governmental actions.
For example, a crisis occurred between Buddhists and the South
Vietnamese government led by Ngo Dinh Diem in the 1960s that had
a tremendous effect on politics, militancy, and religious tolerance
(Braswell 1994). As a result of persecutions undertaken by the
government against Buddhists, monks began to lambast the regime
which eventually resulted in the self-immolation of Thich Quang Duc,
a Vietnamese Mayahana Buddhist monk. He voluntarily burned
himself to death in a busy Saigon Road intersection in 1963. Later on,
several other monks followed his example. The regime tried in vain to
suppress Buddhist resistance through massive retaliation and
nationwide assaults in Buddhist pagodas. Temples were defaced,
monks were beaten, and Quanc Duc’s cremated remains were
confiscated. Eventually, the regime lost support from the US, and an
army coup brought down Diem. Amid religious protests and non-
violent struggle, Diem was assassinated in 1963.
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