Republic of the Philippines

Department of Education
Regional Office IX, Zamboanga Peninsula

12 Zest for Progress

Z Peal of artnership

Introduction of World Religions

and Belief System
Second Quarter- Module 2:
Theravada Buddhism

Name of Learner: ___________________________

Grade & Section: ___________________________
Name of School: ___________________________
 Development Team of the Module
Writer/s:Edna S. Jasme
Editor:Florence S. Gallemit
Evaluators: Perga A. Cadiente
Florence S. Gallemit
Dr.JephoneYorong
Illustrator: Name of illustrator/Photographer
Layout Artist: Peter Alavanza, Name of layout artist
Management Team: Dr.Isabelita M. Borres, CESO III
Dr. Eugenio B. Penales
Sonia D. Gonzales
Dr. Ella Grace M. Tagupa
Dr.Jephone P. Yorong
Florence S. Gallemit
 Target
At the end of this module, the learners will be able to.
Analyze the brief history, core teaching, fundamental beliefs, practices
and related issues of Theravada Buddhism.

Review
Modified True or False. Write the word TRUE if the sentences is true and
FALSE if the statement is false.
________1. In Hinduism, one may skip the cycle of rebirth or incarnation.
________2. There are 500 million devas or gods in Hinduism.
________3. The Ramayana contains 24000 verses in 6 books.
________4. Vishnu is the God of love, benevolence and forgiveness.
________5. Kocherii R. Narayana is a Dalit who became the tenth president of
India from 1997 to 2002.
________6. Brahma is the founder of Hinduism.
________ 7. The Festival of Lights is held annually around August or
September.
_______8. Those who practice Shaivism value self- discipline and Philosophy.
_______9. The Vedas were passed down through written texts.
_______10. Bhagavad Gita is also known as “The Lord’s Song.”
_______11. Upanishads literally translate as “bind forward” or “releasing
up.”
_______12. Vedas are consist of four main parts, the Mantras, Brahmanas,
Aranyakas and Upanishads.
_______13. Diwali Festival is annually celebrated on October.
_______14. Matsya is a dwarf form who destroyed the warrior class.
_______15. Jnana Yoga is the path of knowledge, wisdom, introspection and
Contemplation.

Discover

Analyze the brief history, core teaching,

Lesson fundamental beliefs, practices and related issues
9 of Theravada Buddhism.

Did you know learners that Buddhism is one of the 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 super natural
forces. The two main division of the religion are Mahayana Buddhism and
Theravada Buddhism. With around 360 million of followers. Mahayana
Buddhism is practiced in China, Japan and Mongolia. Meanwhile, Theravada
Buddhism, with 150 million of adherents, is followed in Myanmar, Thailand
and Sri Lanka. Buddhism is the religion of around 500 million people oa above
7% to 8% of the world’s population. Buddhist follower are mostly found in the
Asia continent, with China having the largest population around 244 million or
18% of its total population. Asian countries that have the highest Buddhist
majority in terms of population includes Cambodia (97%), Thailand (93%),
Myanmar (80%), Bhutan (75%), Sri Lanka (69%), and Laos (66%) Buddhism
has two main divisions and many sects.
A major branch of the religion, Theravada Buddhism (“school of elder monks”
or school of the ancients”) or the Southern School of Buddhism “ draws on the
collected teaching of the oldest recorded text of Buddhist text to become its
central precept, the Pali canon. This school claims to have preserved the
original teaching of Siddharta with pristine purity. Theravada Buddhism has
gained considerable following in the West in modern times.

Historical background:
Buddhism has been in existence for over 2,500 years and has never
experienced any drastic or radical schism in its evolution. As the disciple of
Siddharta Gautama spread his word and preached throughout various
communities, they came a need for them to adapt a 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
relationship with other subgroups are generally good. The basic tenets of both
major schools of thought originate from Siddharta Gautama whose life has
become a constant source of inspiration to others.
Life of the Buddha
The sage Siddharta 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 Sakya state) in the foothills of the Nepalese’s
Hmalayas. Born into the Kshatriya caste, his father was Suddhodana, an
aristocratic Hindu chieftain, and his mother was Mahayana, a Koliyan
princess. The Buddha’s family name was Gautama or Gotama. According to
tradition, at the time when Siddharta was conceived, Queen Mahayana dream
of a brilliant white light shining down on her from the sky, In the rays of the
light was a magnificent white elephant with six large tusks. The elephant move
closer to the queen and melted into her body.
Ten months later, Siddharta was born. He emerged from the side of the queen,
took seven steps, and said “ I have been born to achieve awakening for the
good of the world: this is my last birth.
Mahayana died shortly after giving birth to Siddharta, also known as
Sakyamuni or “sage of the Sakya clan”. The name Siddharta means “he who
achieve his aim.” He was reared by Mahayana’s younger sister Mahapajapati
who became his father second wife and the first woman to request ordination
from the Buddha. The word “Buddha” means “the awakened one” or the
“enlighten 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 Siddharta to
choose the life as a great king, he made sure that the young boy experienced
the comfort of wealth and power. In effect, Suddhodana kept his child shielded
from the harsh realities of human suffering outside the luxurious palace. He
was given noble education and instruction in science, horsemanship, and
archery. At the age of sixteen, Suddhodana arranged Siddharta marriage to a
beautiful and refined young woman, Yasodhana (also Siddhartha’s cousin) who
later give birth to his son Rahula. Siddharta spent 29 years as a prince in
Kapilavastu and 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.
Siddhartha‘s venture outside the comfort of the palace led him to encounter
four suffering people that eventually transformed his outlook in life. The four
encounters or the “Four Signs” that occurred made him realize the inevitability.
of misery in people’s lives. First, meeting an old man made him accept that old
age was an unavoidable circumstances no matter how unwelcome it is to a
person. Second, a crippled man reflected upon him that illness is inescapable
despite a person’s relentless effort to avoid any disease. Third, a decaying
corpse made him understand that death was the inevitable end of all. Last, an
ascetic monk or shaman impressed upon him the person’s tranquility and the
possibility of renouncing worldly pleasures in exchange for utter quietude. All
these distressing manifestation convinced him that worldly and material
possessions could not satisfy one’s need. Taking his finest horse, he rode off
into the night. He cut his hair and beard, and sent back his horse to
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
hermit.
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 Odawa Ramaputta. As he became dissatisfied with their teachings,
however, he went on his own way to subject himself to inexorable asceticism
through self –mortification and fasting that reached to a point of living on a
single grain of rice per day. 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 period of
starvation, to the point that he almost died. Five ascetic 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 life of pleasure.
As he began to take normal foods once more, his ascetic companions felt
scandalized by his backsliding and deserted him. In the end, Siddhartha
advocated the avoidance of two extremes, namely, self – indulgence and self-
denial and taught the way toward the “Middle path” that was a life of self-
discipline and introspection but not self- flagellation.
Seated beneath a pipal tree, now known as bo or Bodhi tree, near the Indian
village of Bodha Gaya in Bihar, Siddhartha finally obtained his enlightenment
after years of searching as he passed the four stages of meditative trance or
dhayana/jhana. Buddhist legend recount his triumph over the devil Mara who
personhood evil forces that torment the minds of humankind, including greed,
hatred, ignorance, jealousy, and doubt.
Despite the many attempts of Mara to disturb Siddhartha’s firm meditation,
appearing as storms and rains, the devil was vanquished and faded like a bad
dream. Mara failed to tempt Siddhartha with wealth and flesh, he could not
break the calm determination of the seeker of the truth. After 49 days of
meditations, Siddhartha emerged victorious and attained the state of absolute
wakening. He became a “Buddha” or the awakened one” who’s every 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.
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. Siddhartha preached
throughout the regions of India to the cities and towns of the central Ganges
basin and preached a message of hope and happiness while winning many new
coverts to his fold. Siddhartha lived and preached during the region of
Bimbisara, the ruler of Magadha Empire from 542 B.C.E. to 492 B.C.E. the
king, a great friend and protector of Siddhartha, established the city of Rajgir
that became well known because of Buddhist writings. With only about two
hours of sleep at night, he scarcely had any rest his mission to propagate his
teaching to the people.
Age 80 and on a full moon, Siddhartha died in Kushinagar between 483 B.C.E.
during the early years of Ajasatru who ruled around 492 B.C.E. to 4600 B.C.E.
Tradition has it that his final words were, “ subject to decay are all component
things. Strive earnestly to work out your own salvation.” The cause of death
was a meal received from a metalworker that led to dysentery. His remain were
cremated seven days after and the ashes were divided among eight clan groups
as they built a scared cairn over their portion of the relic. The memorial mound
or stupa became an object of devotion for Buddhist that developed later on as
pagoda in Sri Lanka and Southeast Asia.
In 486 B.C.E. five hundred leading and all enlightened disciples of Siddhartha convened in Rajgir to
compile the teachings under the guidance of Mahajasyapa, one of his principal
disciples. Known as the “First Buddhist Council”. The assembly restated and
accumulated Siddhartha’s teachings and monastic decrees to be followed by
Buddhist communities. The council laid out the groundwork of Buddhist
tenets.
Sacred Scriptures
The early schools of Buddhism developed their own unique body of sacred
texts. Of these, however, only the Pali canon or the Tripitaka / Tipitaka (“three
baskets”) of Theravada Buddhism survives. Preserved by Pali language, this
standard of collection of scriptures of Theravada Buddhist 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 teaching is the 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 monk saw the need to commit it into writing
the Pali Canon so that in that event that the monk die, important Buddhist
teaching will remain. The council was convinced in Tambapanni as a result of
poor harvest Sri Lanka that starved many monks. With the support of Sri
Lanka king. Vattagamani or Valagamba of Anuradhapura, the council lasted
for three years. Five hundred monks recited Siddhartha’s teaching also they
recorded them in palm trees.
In Pali language, the word pitaka translates as “basket” referring to the
receptacles where the palm leaf manuscript were restored by the monks. The
three baskets (Tipitaka/ Tripitaka) and their contents are summarized.

Tripitaka Content
Sutta pitaka ( Discourse) Buddha’s doctrinal discourses,
short poem to long prose narrates
about Siddhartha’s previous lives.
Vinaya Pitaka (Discipline) Rules of discipline stories that
illustrate Buddhist moral principles
Abidhamma Pitaka ( Ultimate Systematic analysis of categories of
doctrine) Buddhist thought

The first basket, the Sutta Pitaka, contains the conventional teachings
delivered by Siddhartha on different occasions, discourses of Siddhartha’s
disciple, such as Sariputta, Moggallana and Amanda, are also part of the Sutta
Pitaka. It is divided into five collections namely, Digha Nikaya (Collection of
long Discourses), Samyutta Nikaya (collection of Discourses arranged in
accordance with number), and Khuddaka Nikaya (Smaller collection).
The second basket, Vinaya Pitaka contains the disciplinary code required of
Buddhist monks (bbikknus) and nuns (bhikkhunis). Various rules and
regulations must be followed by the monastic community. It consist of five
books namely, Parajika Pali (major offenses), Pacittiya Pali (Minor offenses),
Mahavagga Pali (Great Section), Cullavagga Pali (Smaller Section) and Parivana
Pali (Epitome of the Vinaya).
The third basket, the Adhidhamma Pitaka is a work on moral psychology. The
reflective philosophies of Siddhartha’s teaching are contained in the
Adhidhamma Pitaka that is strictly a Theravada collection. It is composed of
sevens 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 observances
Siddhartha never intended to start a new religion especially, and so this
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 different 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 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 the state of nonsoulness or unatman/anatta.
Buddhism does not preach that humans have an eternal and indestructible
soul. Nothing is permanent in this world, hence, all things change are
impermanent. The mark of impermanent or anitya/ anicca states that all
conditioned things are transitory and passing, they all have beginning and end
to their existence. Human existence, or what we actually call soul, is a
composite of five neutral mental or physical arrogates or khandas. These
aggregates include the (1) physical form or corporality, (2) feelings or
sensations, (3) understanding or reception. (4) Will or mental formation, and (5)
consciousness. Hence human do not have a permanent, unchanging, real soul
that dwells within them. In effect, no soul is being reborn because there is so
permanence in anything.

Four Noble truths

The teaching of Siddhartha includes discourses on the basic tenets of
Buddhism, such as the “Four Noble truths” and the “Noble eightfold path”.
Siddhartha’s pursuit of enlightenment was done due to the dissatisfaction he
continually experienced despite living an opulent life in the palace. The Pali
term for unsatisfactions or suffering is dukkha. Dukkha may be manifested in
misery, distress, agony, emptiness or conflict. Outside the real world,
Siddhartha began to witness the various manifestation 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 and 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.
2. The Second Noble Truth. This explains the cause of suffering or the
samadaya- in craving or desire (or tanha), in the perpetual thirst of
human 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. People search for self-
satisfaction from things they believe they can experience. However, since
the nature of all these things is impermanent, people become attach to
these things due to ignorance that leads to desire and eventually
suffering.
3. The Third Noble Truth. This asserts that there is a cessation or nirodha
to suffering and bondage by eliminating of craving and desire. By
dropping the bond 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 or 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 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 consist of Right Effort,
Right Mindfulness, and Right Concentration.

Eightfold path What one must do

Right View Understand the “Four Noble Truth”
Right intention Free oneself 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, arose good thoughts and
maintain them
Right mindfulness Pay vigilant 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 meditaion
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.
The Triple Gem
Every morning, a devout Buddhist will go to an altar or a temple and recite the
following verses as part of his/ her morning prayers:
I go to the Buddha for refuge
I go to the Dhamma for Refuge
I go to the Sangha for refuge.

Fort the second time,I go to the Buddha for refuge

I go to the Dhamma for Refuge
I go to the Sangha for refuge.

Fort the second time, I go to the Buddha for refuge

I go to the Dhamma for Refuge
I go to the Sangha for refuge.
These three –the Buddha, the Dhamma and the Sangha – are so important to
Buddhism that they are referred as the “Triple Gem.” These three are the basis
of “taking refuge” for Buddhist: to “take refuge” is a profession of faith and an
intention to put oneself under another’s protection.
The first gem, the Buddha, refers to the inspiration from Siddhartha Gautama,
the teacher who led his disciples to enlightenment. Taking refuge in the
Buddha means that the believer places his/her faith in Buddha’s teaching as a
way to liberate oneself from suffering in this world. Taking refuge in the
Buddha also means that the believer of meditation and loving kindness of all
beings.
The second gem, Dhamma, refers to the teaching of Buddha. As mentioned in
the previous chapter on Hinduism, dharma (Sanskrit translation of the Pali
word dhamma) means “truth.” Buddhist believe that the teaching of Buddha
found in the suttas (discourses) preserved by his followers provide the path to
enlightenment. The duty of the believer is to put the teaching to practice in
order to attain enlightenment.
The third gem, the Sangha, refers to the monastic order founded by the
Buddha. The Sangha preserves the teachings and passes them to the future
generations. Ordained men (in other traditions also women) gives their whole
lives to attain enlightenment and help others in the path of their own liberation
from suffering. In some traditions, the Sangha includes all the practitioners of
Buddha’s teaching, which includes monks, nuns and lay people.
Law of Dependent Origination
The law of dependent origination or Paticca- samuppada is one of the most
insightful teaching of Sidhhartha. With everything built upon a set of relations,
it follows that every effect has a definite cause and every cause has a definite
effect. In short, nothing comes into being by mere accident and actions do not
happen in a random way. A short formula for this principle and be red in four
lines as: When this is, that causes; 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 explicate how all things are inter-connected, how
error and attachment to error occur, and how, if the chain in untangled,
nirvana can be achieved.
Both the “Four Noble truths,” there is the arising and cessation of the dukkha.
Desires 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 acting 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 and
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.

The Sangha
The Pali word Sangha literally means “sharer: that refer to monks who share in
the general funds of alms provided by the community. Translated as
“association: or assembly,” Sangha pertains to the Buddhist order and
monastic community founded by Siddhartha during the same year that he
attained his enlightenment. Kondanna, Siddhartha’s follower and one of the so-
called “Five Ascetic”, Ariputta, Mogallana, Rahula (Siddhartha’s son) and
Ananda. Siddhartha preached and accepted members to the Sangha regardless
of their rank in the stark contrast to the Brahmin priest who would not dare
converse to members of a lower class.
Ordained Buddhist monks are called Bhikkus while nuns are called
bhikkubis. During the time of Siddhartha, bhikkus were dressed in rage, 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
that must be avoided or suffer the consequence of expulsion, suspension, or
reproach depending on the severity of the offense. This particular list is recited
regularly and confession is required once a transgression is committed.
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 fully ordained monk or nun, one must commit to a intensive set
of vows. It is worth noting, however, that bhikkunis and bhikkus 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 services to
the community, such as giving education to young boys and girls in the
villages. Finally members of the Sangha must ensure that Buddhist teaching
are to preserved and transmitted, whether orally or written form. The so-called
“three Jewels” or Triratha summarize the Buddhist faith: I take refuge to the
Buddha, in the teaching, and in the Sangha.

Worship and Observances

Attainment of salvation for any Buddhist is by way of one’s own action without
the assistance of any supreme being. Followers are guided by the teaching of
Siddhartha as people lay 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 and ancient Indian kings and heroes
were house in the stupas. With the dead of Siddhartha, his body was cremated
and his ashes were divided among eight followers and preserved in eight
stupas. None of these stupas remain fully intact as of today. With a million of
stupas located all over Asia, not all stupas house Siddhartha relics. Other
contain artifacts of his revered disciples, or his image, writings or teachings.
Nevertheless, stupas depict 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 Asia.
Most Buddhist aspire to visit many holy shrines as possible during their life
time 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 pf his
parinnirvana. To anyone who undertakes pilgrimage to their sacred places and
die s while travelling, this could bring about rebirth beyond death in a blissful
world.
In Sri Lanka, many pilgrimage visit Adam’s peak or Sri Pada, a tall conical
mountain popular for the marked of the sacred footprint of Siddhartha (for
Buddhist) and Adam (for Christians). For several hours, pilgrims climb in the
mountain amidst arduous paths and thousands of steps. Most pilgrims
undertake the journey very month of April.
For Buddhist celebrations, the most important festival occurs every May on
the night of a full moon as Buddhist followers around the world commemorates
the birth, enlightenment and death of Siddhartha about 2500 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 on may and “Vesak Day” is the
holiest day of all Buddhists. Celebrated with immense festival Buddhist send
out thoughts of affectionate benevolence to the living and the departed ones.
They also perform rituals and stupa.
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 event in the life of Siddhartha. Apart from the
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 Mogallana, were present during the assembly. Meanwhile Alsaha
Puja Day commemorates Siddhartha’s first teaching ( or the turning of the
wheel of the dharma) held near Benares. During his time, the monk Kondama
reached the first level of enlightenment.
Subdivisions
Theravada is the more conservative subdivision of Buddhism than Mahayana
Buddhism. Thus, it is closer to the fundamental teaching of Siddhartha. Sri
Lanka Myammar, 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. Asoka’s son Mahinda and daughter Snaghamitra 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
Viagra, and Jetavana. The Mahavihara or “Great Monastery” of Anuradhapura
was founded by the king Devanampiya Tissa who ruled between 307 to 267
B.C.E. Another major monastery in Sri Lanka was the Ahayagiri Dagaba was
established by king Valagamba between 89 and 77 B.C.E. Lastly, Jetavana
monastery is similar to the Abhayagiri vihara through smaller in dimensions.
The expansion and decline of Buddhism in India
After the death of Buddha, the practice of his teaching grew significantly in the
North-eastern part of India. The supporters of the new way of life,
distinguishable from the worship of Hindu gods and goddesses, were the
bhikkhus (monk) and the bhikkhuniss (nuns). The monks particularly made
steps to preserve the teachings of the Buddha by chanting them during annual
meeting and recording them. There is also evidence that communities of nuns
flourished during Buddhism’s early years. There are existing records of
monastic rules for monks. This is because there are more regulations that
cover women’s affair, such as the matter of ordaining pregnant women (which
was not allowed) that is not applicable to monks.
There arose different monastic lineages with their respective codes of discipline
and practice (Vinaya). This situation became complex a different groups
completed among themselves and led to a sectarian division among the
Buddha’s followers. In order to preserve in order to preserve the unity of the
Sangha, councils were called at different times to define matters of doctrine
and discipline. This has led to the majority of the monks. The greatest patron
and supporter of Buddhism during its early years again was king Ashoka, who
ruled the kingdom of Magadha in northeast India in 272 B.C.E he converted
into Buddhism , first to please his wife, but later to rectify the destruction
caused by waging war against the Kalinga people, who refused to accept his
rule. Seeing in the bloodshed and suffering caused by the war. Ashoka felt guilt
and turned to monks for guidance about the Buddha’s teachings. He declared
himself as a member of the Sangha and thereafter supported the spread of
Buddhism in his kingdom. He legislated that his rule will be based on the
Dhamma, and dispatched official to all parts of the kingdom to put Dhammic
principles in place.
The period of following the royal patronage of King Ashoka spelled the
flourishing of Buddhism in northeast India, which was proved by the multicity
of schools of thought. Buddhist of different lineages and traditions were able to
compile the suttas and engage in philosophical discussions about the nature of
existence and Buddhahood.

Selected issues:
War and Violence
In Buddhism, war is evil or aksala and some scholars state that it has no
rationalization in Siddhartha’s teachings. However, there are instances wherein
Buddhist monk engaged themselves in an 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 Safforn Revolution
in 2007 and the Tibet demonstration in 2008. While most monks advocate
non-violence, Sri Lanka are part of the “Jatika Hela Urumaya” or the “national
heritage party, a political party founded in 2004 that support military solutions
to the country’s ongoing civil war. When Buddhist defend their nations, home
and family, this may not be necessarily wrong as their religion’s morality is
based upon principles and not rules. It is not righteous to ignore a
circumstances when the innocent civilians are killed and slaughtered.
Buddhist are taught not to yield to any form 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 receive disagreements in a peaceful manner.

Women in Buddhism
Historically speaking learners, Siddhartha 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 Upplavanna.

Analyze
Complete the table by filling in the blanks with the correct answer. Choose the
answer from the list below.

1. Untruthfulness 2. Tale bearing 3. Single

4. Overcome 8. Feeling 9.Maintain
5. Living thing 6. Killing 7. Four Noble truths
10. body
 Eightfold Path What One Must Do
Right View
Understand the _______________________”
Right Intention
Free one’s self from ill will, cruelty and ________________________
Right Speech
Abstain from untruthfulness ____________harsh language, and vain talk.
Right Action
Abstain from ____________________________stealing and sexual misconduct.
Right livelihood
Earn a living in a way not harmful to any _____________________.
Right Effort
Avoid evil thoughts and ______________________________them, arouse good
thoughts and ____________________them
Right mindfulness
Pay vigilant attention to every state of the______, ______and mind.
Right Concentration
Concentrate on a __________________________object so as to induce certain
special state of consciousness in deep meditation.

Enrichment

Do the meditation in 10 minutes and write about your experience with the
meditation below.
 Activity
Make a timeline exhibit of Siddhartha Gautama’s life.
Criteria Description Points Points Obtained

Creativity The concept was 6

clearly and
creatively conveyed
Content The important 7
milestone of the life
were highlighted
and explained
Presentation The idea was clearly 7
presented based on
the pictures used.

Total :20

Remember
The fundamental teaching of Buddhism are closely tied to the life of
Siddhartha Gautama who was born between 563 to 480 B.C.E in
Lumbini in the foothills of Nepalese Himalayas.
The Theravada sect is the school of Buddhism that draw its scriptural
inspiration from the Pali Canon or Tripitaka (“the three basket”)wh

The teaching of Siddhartha includes discourses on the “Four Noble

truths,” Noble Eightfold path” “Impermanence of things, and dependent
origination.
The sangha pertains to the Buddhist order and monastic community as
founded by Siddhartha during the same year that he attained his
enlightenment.
Most Buddhist festivals are frequently happy celebrations. Most
Buddhist festivals are held to commemorate important events in the life
of Siddhartha Gautama.
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.
 Evaluation
Matching column A with Column B. Write the letter of the correct answer in the
blanks provided.
Column A Column B
____1. People who achieve nirvana. A. Khandas
____2. Siddhartha Gautama’s ascetic B. Rahula
Life in the forest
____3. The only surviving most sacred text C. Asita
Of Theravada Buddhism
____4. Mental and physical aggregates of D. Great Renunciation
The soul
____5. Commemorates monuments that contain E. law of Dependent
Sacred relics origination
____6. Pali term for suffering or dissatisfaction F. Mahavihara
____7. Monks who share their alms of the G. Arhat
Community
____8. Monastery founded by Devanampiya H. Siddhartha’s wife
Tissa
____9. “When this is, that is, this arising, I. Tripitaka
That arises, when this is not,
The ceasing, that ceases.”
____10. Personified evil forces that torment J. ideal Buddhist king
The mind of humankind
____11. Ashoka K. stupas
____12. Yasodhara L. Mara
____13. The one who predicted Siddhartha M. sangha
____14. The son of Siddhartha N. Dukkha
____15. Place where Siddharta obtain O. Pipal tree
His enlightenment

Additional Work
Activity 2:
Get the copy of the “Ten Commandments” and the “Noble Eightfold Path.”
Using the Venn diagram you illustrate the similarities and the differences of the
two.

Answers Key

Analysis
1. FOUR NOBLE TRUTHS
2. 1UNTRUTHFULNESS
3. TALE- BEARING Review
1. TRUE
Evaluation
4. KILLING
1. G
5. LIVING THING 2. FALSE
2. D
6. OVERCOME 3. FALSE 3. I
7. MAINTAIN 4. FALSE 4. A
8. FEELING 5. TRUE 5. K
9. OBJECT 6. FALSE 6. N
10. BODY 7. M
7. FALSE 8. F
8. TRUE 9. E
9. TRUE 10. L
10. TRUE 11. J
12. H
11. FALSE
13. C
12. TRUE 14. B
13. TRUE 15. O
14. FALSE
1.
15. TRUE
References:
Introduction to the World Religions and Belief System, Jerome A. Ong and
Mary Dorothy dL. Jose, pg.105-117.
 Region IX: Zamboanga Peninsula Hymn – Our Eden Land

Here the trees and flowers bloom Gallant men And Ladies fair
Here the breezes gently Blow, Linger with love and care
Here the birds sing Merrily, Golden beams of sunrise and sunset
The liberty forever Stays, Are visions you’ll never forget
Oh! That’s Region IX
Hardworking people Abound,
Here the Badjaos roam the seas
Every valleys and Dale
Here the Samals live in peace
Zamboangueños, Tagalogs, Bicolanos,
Here the Tausogs thrive so free
Cebuanos, Ilocanos, Subanons, Boholanos,
With the Yakans in unity
Ilongos,
All of them are proud and true
Region IX our Eden Land
Region IX
Our..
Eden...
Land...

The Footprints Prayer Trees by Joyce Kilmer

One night I had a dream. I dreamed I think that I shall never see
that I was walking along the beach A poem lovely as a tree.
with the LORD.
A tree whose hungry mouth is prest
In the beach, there were two (2) sets Against the earth’s sweet flowing
of footprints – one belong to me and breast;
the other to the LORD.
A tree that looks at God all day,
Then, later, after a long walk, I And lifts her leafy arms to pray;
noticed only one set of footprints.
A tree that may in Summer wear
“And I ask the LORD. Why? Why?
A nest of robins in her hair;
Why did you leave me when I am sad
and helpless?”
Upon whose bosom snow has lain;
And the LORD replied “My son, My Who intimately lives with rain.
son, I have never left you. There was
only one (1) set of footprints in the Poems are made by fools like me,
sand, because it was then that I But only God can make a tree.
CARRIED YOU!