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 population include 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 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 (Clasper 1992). Theravada Buddhism has gained
considerable following in the West in modern times.

(Theravada Buddhism is a major Buddhist sect that adheres to the original practices and doctrines
preached by Siddhartha Gautama. Attainment of salvation for any Buddhist is by way of one’s own action
without the assistance of any supreme or supernatural being.)

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 (Kulananda 2001). 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. 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.” He was reared by Mahamaya’s
younger sister Mahapajapati who became his father’s second wife and the first woman to 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 (Skilton 1994; Kulananda 2001). 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. 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 (Toula-
Breysse 2001). 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.
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 (Kulananda 2001).

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. First, meeting an old man made him
accept that old age was an unavoidable circumstance 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 shramana impressed upon him the person’s tranquillity and the possibility of renouncing
worldly pleasures in exchange for utter quietude. 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 and beard, and sent them back with the horse through his charioteer (Hopfe 1983).
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 (Bowker 1997). He went to the forest and clothed himself in the yellow robes of a
hermit (Brown 1975).

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 (Skilton 1994). 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 a point of living on a single grain of rice per day (Toula-Breysse 2001; Hopfe 1983).
For the next six years, he practiced religious strictness, wore no clothes, and did not wash (Kulananda
2001). 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. 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 (Losch 2001).

Seated beneath a pipal tree, now known as the bo or bodhi tree, near the Indian village of Bodh Gaya in
Bihar, Siddhartha finally obtained his 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 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
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 (Toula-Breysse 2001). He had visions of the endless cycle of birth and death that
was the fate of humankind (Hopfe 1983). 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 (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 fold (Brown 1975; Skilton 1994).

Siddhartha lived and preached during the reign of Bimbisara, the ruler of the 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 in his mission to propagate his teachings to the people.

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. Strive earnestly 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.

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 Mahakasyapa, one of his principal disciples (Mizuno1987).
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 (Coogan 2005).

SACRED SCRIPTURES

The early schools of Buddhism developed their own unique body of sacred texts. Of these, however, only
the Pali Canon or the Tipitaka/Tripitaka (“three baskets”) of Theravada Buddhism survives (Coogan 2005).
Preserved in the Pali language, this standard collection of scriptures of Theravada Buddhists is the first
known, the most conservative, and the most complete extant early canon of Buddhist writings.

Immediately after Siddhartha’s death or parinirvana, the “First Buddhist Council” was called to order to
recite the content of his teachings or dhamma/dharma. These teachings were initially passed down orally
until they were recorded in palm trees after five centuries during the “Fourth Buddhist Council” held in 29
B.C.E. The monks saw the need to commit into writing the Pali Canon so that in the event that the monks
die, important Buddhist teachings would still remain. The council was convened in Tambapanni as a result
of poor harvests in Sri Lanka that starved many monks. With the support of the Sri Lankan king,
Vattagamani or Valagamba of Anuradhapura, the council lasted for three years. Five hundred monks
recited Siddhartha’s teachings as they recorded them in palm trees.

(In Pali language, the word pitaka translates as “basket” referring to the receptacles where the palm leaf
manuscripts were stored by the monks.)

The Tipitika

The first basket, the Sutta Pitaka, contains the conventional teaching delivered by Siddhartha on different
occasions. Discourses of Siddharta’s disciples, such as Sariputta, Moggallana, and Ananda, are also part
of the Sutta Pitaka. It is divided into five collections, namely, Digha Nikaya (Collection of Long Discourses),
Majjhima Nikaya (Collection of Middle-length Discourses), Samyutta Nikaya (Collection of Kindred
Sayings), Anguttara Nikaya (Collection of Discourses arranged in accordance with number), and Khuddaka
Nikaya (Smaller Collection).

The second basket, the Vinaya Pitaka, contains the disciplinary code required of Buddhist monks
(bhikkhus) and nuns (bhikkhunis). Various rules and regulations must be followed by the monastic
community. It consists of five books, namely, Parajika Pali (Major Offences), Pacittiya Pali (Minor
Offences), Mahavagga Pali (Greater Section), Cullavagga Pali (Smaller Section), and Parivara Pali
(Epitome of the Vinaya).

The third basket, the Abhidhamma Pitaka, is a work on moral psychology. The reflective philosophies of
Siddhartha’s teachings are contained in the Abhidhamma Pitaka that is strictly a Theravada collection. It is
composed of seven works, namely, Dhamma-Sangani (Enumeration of Phenomena), Vibhanga (The Book
of the Treatises), Katha Vatthu (Point of Controversy), Puggala Pannatti (Description of Individuals), Dhatu
Katha (Discussion with reference to Elements), Yamaka (The Book of Pairs), and Patthana (The Book of
Relations).

BELIEFS AND DOCTRINES

Siddhartha never intended to start a new religion especially, and so his teachings are focused primarily on
ethics and self-understanding as people work for their salvation on their own without needing the
assistance of any supreme being (Hopfe 1983). Here lies the main difference of Buddhism with other
religions—it has no place for God or savior, as salvation entirely lies within anyone’s control (Brown 1975).
Siddhartha did not claim to be a savior but a guide and teacher as he pointed the way for others to follow
and gain spiritual bliss in doing so.

Another unique feature of Buddhism is the belief that soul or the Hindu atman does not exist as people live
in a state of nonsoulness or anatman/anatta. Buddhism does not preach that humans have an eternal and
indestructible soul (Brown 1975). Nothing is permanent in this world, hence, all things change and are
impermanent. The mark of impermanence or anitya/anicca states that all conditioned things are transitory
and passing; they all have beginning and end to their existence (Skilton 1994). Human existence, or what
we actually call soul, is a composite of five mental or physical aggregates or khandas. These aggregates
include the (1) physical form or corporeality, (2) feelings or sensations, (3) understanding or perception, (4)
will or mental formation, and (5) consciousness (Hopfe 1983; Toula-Breysse 2001). Hence, humans do not
have a permanent, unchanging, real soul that dwells within them (Parrinder 1971). In effect, no soul is
being reborn because there is no permanence in anything (Bowker 1997).

Four Noble Truths

(1) The First Noble Truth. This identifies the origin of the problem—the dukkha. Suffering can be
experienced throughout the different stages of a person’s life—from birth, sickness, old age, to ultimate
death. When one clings to one of the previously stated aggregates, this leads to suffering. When one unites
with the unpleasant, it causes suffering. When one dissociates from the pleasant, it also results in suffering.

(2) The Second Noble Truth. This explains the cause of suffering or the samodaya – in craving or desire (or
tanha), in the perpetual thirst of humans to consume things, experiences, or ideas (Parrinder 1971). People
are never satisfied as they always want more or something else, want something new, or just want to
discontinue something. People crave for existence or non-existence and seek sensual pleasures. People
search for self-satisfaction from things they believe they can experience. However, since the nature of all
these things is impermanent, people become attached to these things due to ignorance that leads to desire
and eventual suffering (Brown 1975).

(3) The Third Noble Truth. This asserts that there is a cessation or nirodha to suffering and bondage by
eliminating craving and desire. By dropping the bonds of craving, one gets to be released from the
fundamental nature of reality.

(4) The Fourth Noble Truth. This directs an individual to the path or magga leading to the termination of
craving and desire, and to eventual cessation of pain. Likewise, one must avoid self-indulgence and self-
torture since both are pointless. This is the path toward moderation or the “Middle Way” aimed at ending
suffering. Known as the “Noble Eightfold Path” which is an entirely practical path—and each described as
“right” or samma —it is divided into three aspects, namely, wisdom, morality, and meditation. For path of
wisdom, this includes Right View and Right Intention. For path of morality, this includes Right Speech,
Right Action, and Right Livelihood. For path of meditation, it consists of Right Effort, Right Mindfulness, and
Right Concentration.

The “Noble Eightfold Path.”

(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.)

Law of Dependent Origination

The Law of Dependent Origination or Paticca-samuppada is one of the most insightful teachings of
Siddhartha. With everything built upon a set of relations, it follows that every effect has a definite cause and
every cause has a definite effect (Mizuno 1987). In short, nothing comes into being by mere accident and
actions do not happen in a random way. A short formula for this principle can be read in four lines as: When
this is, that is; This arising, that arises; When this is not, that is not; This ceasing, that ceases. In Buddhism,
dependent origination is a twelve-linked chain that explicates how all things are inter-connected, how error
and attachment to error occur, and how, if the chain is untangled, nirvana can be achieved (Mizuno 1987;
Bowker 1997).

Both the “Four Noble Truths” and the concept of karma can be explained by dependent origination. In the
“Four Noble Truths,” there is the arising and cessation of the dukkha. Desire occurs because of
combination of existing conditions to support its arising. Craving ends when factors supporting its presence
change and ends, and then no longer sustain it. Meanwhile, the law of karma operates as a causal process
that explains the problem of suffering and rebirth in samsara. Everything is the result of some prior event or
that every action has an effect. Virtuous actions produce good results while bad deeds result in evil ones.
Karma operates by itself and nothing can alter this law, not even prayers or rituals. As a result of this law of
action, a being will be born and reborn in different states based on one’s accumulated good and bad
actions in the past (Brown 1975).

Impermanence of Things

Nothing in this world is fixed and permanent and everything is subject to change and alteration.
Impermanence is an unavoidable fact of human existence. Buddhism affirms five processes deemed
uncontrollable by any individual: old age, sickness, dying, decay, and death. However, when one is
released from samsara, a being escapes all these phenomena. That being has then reached a state called
nirvana wherein desire has been extinguished from one’s self. No more unpleasant karma can be created
while greed, hatred, and delusion have all been obliterated. When one achieves nirvana, a person’s mind is
at perfect peace. Everyone is capable of attaining 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).

Ordained Buddhist monks are called bhikkus while nuns are called bhikkunis. During the time of
Siddhartha, bhikkus were dressed in rags, lived at the foot of the tree, and begged for alms. They likewise
abstained from sexual pleasures, stealing, and killing. They constantly meditate and study the teachings of
Siddhartha. In short, all bhikkus must live a life of poverty and chastity and should strictly follow the codified
rules as contained in the Vinaya Pitaka. Within the Vinaya Pitaka is a list of around 250 items of conduct
that must be avoided or suffer the consequences of expulsion, suspension, or reproach depending on the
severity of the offence. This particular list is recited regularly and confession is required once a
transgression is committed (Parrinder 1971).

To be accepted into the sangha, one should at least have taken refuge in Siddhartha. One may become a
novice and follow certain vows, including celibacy. To be a fully ordained monk or nun, one must commit to
an extensive set of vows. It is worth noting, however, that bhikkus and bhikkunis may or may not remain in
the order since they can return to their usual lay lives if they choose to do so.
Meanwhile, lay people also have duties to perform to the sangha. They must provide the monastic
community with food and robes, and maintain monasteries and nunneries as needed. In turn, monks
provide valuable services to the community, such as giving education to young boys and girls in villages.
Finally, members of the sangha must ensure that Buddhist teachings are to be preserved and transmitted,
whether orally or in written form (Parrinder 1971). The so-called “Three Jewels” or triratna summarize the
Buddhist faith: I take refuge in the Buddha, in the teaching, and in the sangha (Bowker 1997).

WORSHIP AND OBSERVANCES

Attainment of salvation for any Buddhist is by way of one’s own action without the assistance of any
supreme or supernatural being. Followers are guided by the teachings of Siddhartha as lay people offer
gifts to Siddhartha and the sangha during days of worship and observance.

In Buddhism, stupas are commemorative monuments that contain sacred relics associated with Siddhartha
himself, and the venerable monks and nuns. These burial mounds predate Buddhism as ancient Indian
kings and heroes were housed in stupas. With the death of Siddhartha, his body was cremated and his
ashes were divided among eight followers and preserved in eight stupas (Toula-Breysse 2001). None of
these stupas remain fully intact as of today. With a million stupas located all over Asia, not all stupas house
Siddhartha’s relics. Others contain artefacts of his revered disciples, or his image, writings, or teachings.
Nevertheless, stupas represent Siddhartha’s body, speech, and mind. The design of the stupa depicts the
path to enlightenment. In time, stupas became pilgrimage sites as they were covered in earth and
decorated with Siddhartha’s life. In Tibet, the stupa was transformed into a chorten. Elsewhere, it became a
pagoda in Southeast and East Asia.

Most Buddhists aspire to visit many holy shrines as possible during their lifetime for this is an admirable
deed. Siddhartha himself pronounced four to which every Buddhist must give high regard. These include
his birthplace, the place of his enlightenment, the place of his first sermon, and the place of his parinirvana
(Brown 1975). To anyone who undertakes pilgrimage to these sacred places and dies while travelling, this
could bring about rebirth beyond death in a blissful world.

Most festivals celebrated in the Buddhist tradition are frequently happy occasions. Lay people proceed to
the monasteries and offer food to the sangha as they meditate and listen to the sermons. Most Buddhist
celebrations are held to commemorate important events in the life of Siddhartha. Apart from Buddhist New
Year, other celebrations include Magha Puja Day (Sangha Day), Asalha Puja Day (Dhamma Day),
Uposatha (Observance Day), Pavarana Day, Kathina Day, and Bodhi Day (Enlightenment Day).

Magha Puja Day occurs during the full moon of the third lunar month. It commemorates the event where
Siddhartha went to Rajgir to meet and ordain the 1250 arhats in Venuvana Monastery. Two of his chief
disciples, namely, Sariputta and Moggallana, were present during the assembly. Meanwhile, Asalha Puja
Day commemorates Siddhartha’s first teaching (or the turning of the wheel of the dharma) held near
Benares. During this time, the monk Kondanna reached the first level of enlightenment.

SUBDIVISIONS
Theravada is the more conservative subdivision of Buddhism than Mahayana. Thus, it is closer to the
fundamental teachings of Siddhartha. Sri Lanka, Myanmar, and Thailand are predominantly Theravada
Buddhists. During the third century B.C.E., the Indian emperor Ashoka Maurya, who ruled between 269
B.C.E. to 232 B.C.E., propagated Buddhism in Sri Lanka that has remained relatively unchanged through
time as a result of its rather peaceful history (Mizuno 1987; Hopfe 1983). Ashoka’s son Mahinda and
daughter Sanghamitra established Buddhism in then Ceylon.

The subdivisions of Theravada that existed during the early history of Sri Lanka can be traced from the
three monasteries of Mahavihara, Abhayagiri vihara, and Jetavana. The Mahavihara or “Great Monastery”
of Anuradhapura was founded by the king Devanampiya Tissa who ruled between 307 B.C.E. to 267
B.C.E. Another major monastery in Sri Lanka was the Abhayagiri vihara where an ancient stupa still stands
today, the Abhayagiri Dagaba. The Abhayagiri Dagaba was established by the king Valagamba between 89
B.C.E. and 77 B.C.E. Lastly, Jetavana is another popular monastery founded by the king Mahasena who
ruled between 277 B.C.E. and 304 C.E. The layout of the Jetavana monastery is similar to the Abhayagiri
vihara though smaller in dimensions.

SELECTED ISSUES

War and Violence

In Buddhism, war is evil or akusala and some scholars state that it has no rationalization in Siddhartha’s
teachings. However, there are instances wherein Buddhist monks engaged themselves in open conflict,
such as those that occurred in China and Japan. Quite recently, monks have been in the forefront of
political and social activism in Asia, such as Myanmar’s “Saffron Revolution” in 2007 and the Tibet
demonstrations in 2008. While most monks advocate non-violence, Sri Lankan monks are part of the
“Jathika Hela Urumaya” or the National Heritage Party, a political party founded in 2004 that supports
military solutions to the country’s ongoing civil war.

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.

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

ACTIVITY. THERAVEDA BUDDHISM

A. Match Column A with Column B. Write the letter of the correct answer on the
blanks provided.
Column A
1. people who achieve nirvana
2. Siddharta Gautama’s ascetic life in the forest
3. the only surviving most sacred text of Theravada Buddhism
4. mental and physical aggregates of the soul
5. commemorative monuments that contain sacred relics
6. Pali term for suffering or dissatisfaction
7. monks who share in the alms of the community
8. monastery founded by Devanampiya Tissa
9. “When this is, that is; This arising, that arises; When this is not, that is not; This ceasing, that ceases”
10. personified evil forces that torment the minds of humankind

Column B
a. Khandas
b. Dukkha
c. Sangha
d. Great Renunciation
e. Law of Dependent
Origination
f. Mahavihara
g. Arhat
h. Mara
i. Stupas
j. Tripitaka

ANSWERS
1. g
2. d
3. j
4. a
5. i
6. b
 7. c
8. f
9. d
10. h

B. 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

5. living thing 6. killing 7. Four Noble Truths 8. feeling 9. Maintain

B. Fill in the blanks (ANSWERS)

1. Four Noble Truths 2. Untruthfulness 3. Tale-bearing 4. Killing
5. Living thing 6. Overcome 7. Maintain 8. Feeling 9. Single object

Eightfold Path What One Must Do

Right View
Understand the “____________________________”(1)

Right Intention
Free one’s self from ill-will, cruelty, and ____________________(2)

Right Speech
Abstain from untruthfulness, ______________________,(3) harsh language, and vain talk

Right Action
Abstain from , ____________________(4) stealing, and sexual misconduct

Right Livelihood
Earn a living in a way not harmful to any _____________________ (5)

Right Effort
Avoid evil thoughts and _______________________(6) them, arouse good thoughts and
________________(7) them

Right Mindfulness
Pay vigilant attention to every state of the body,______________________ ,(8)and mind

Right Concentration
Concentrate on a __________________________(9) object so as to induce certain special states of
consciousness in deep meditation
C. Critical Thinking. ESSAY
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”?

Let them answer the Traditional Assessment Part.

A. True or False
1. t
2. f
3. f
4. t
5. t
6. f
7. f
8. t
9. f
10. t

B. Identification
1. Samsara
2. 15
3. Bhagavad Gita
4. Saraswati
5. Yuj
6. Varanasi
7. Smartism
8. Arya Dharma
9. Rig Veda
10.Purusharta
What is Buddhism?

Buddhism is a faith that was founded by Siddhartha Gautama (“the Buddha”) more than 2,500
years ago in India. With about 470 million followers, scholars consider Buddhism one of the
major world religions.

Buddhism Beliefs
Some key Buddhism beliefs include:
 Followers of Buddhism don’t acknowledge a supreme god or deity. They
instead focus on achieving enlightenment—a state of inner peace and
wisdom. When followers reach this spiritual echelon, they’re said to have
experienced nirvana.
 The religion’s founder, Buddha, is considered an extraordinary man, but
not a god. The word Buddha means “enlightened.”
 The path to enlightenment is attained by utilizing morality, meditation
and wisdom. Buddhists often meditate because they believe it helps awaken
truth.
 There are many philosophies and interpretations within Buddhism,
making it a tolerant and evolving religion.
 Some scholars don’t recognize Buddhism as an organized religion, but
rather, a “way of life” or a “spiritual tradition.”
 Buddhism encourages its people to avoid self-indulgence but also self-
denial.
 Buddha’s most important teachings, known as The Four Noble Truths,
are essential to understanding the religion.
 Buddhists embrace the concepts of karma (the law of cause and effect)
and reincarnation (the continuous cycle of rebirth).
 Followers of Buddhism can worship in temples or in their own homes.
 Buddhist monks, or bhikkhus, follow a strict code of conduct, which
includes celibacy.
 There is no single Buddhist symbol, but a number of images have
evolved that represent Buddhist beliefs, including the lotus flower, the eight-
spoked dharma wheel, the Bodhi tree and the swastika (an ancient symbol
whose name means "well-being" or "good fortune" in Sanskrit). 
A gold Buddha figure at the Longhua Temple in the south of Shanghai, first
built in 242 AD.
In Pictures Ltd./Corbis/Getty Images

Who is the founder of Buddhism?

Founder of Buddhism
Siddhartha Gautama, the founder of Buddhism who later became known as “the
Buddha,” lived during the 5th century B.C. 

Gautama was born into a wealthy family as a prince in present-day Nepal.

Although he had an easy life, Gautama was moved by suffering in the world. 

He decided to give up his lavish lifestyle and endure poverty. When this didn’t
fulfill him, he promoted the idea of the “Middle Way,” which means existing
between two extremes. Thus, he sought a life without social indulgences but
also without deprivation.

After six years of searching, Buddhists believe Gautama found enlightenment

while meditating under a Bodhi tree. He spent the rest of his life teaching
others about how to achieve this spiritual state.

Buddhism History
When Gautama passed away around 483 B.C., his followers began to
organize a religious movement. Buddha’s teachings became the foundation
for what would develop into Buddhism.

In the 3rd century B.C., Ashoka the Great, the Mauryan Indian emperor, made
Buddhism the state religion of India. Buddhist monasteries were built, and
missionary work was encouraged.
 Over the next few centuries, Buddhism began to spread beyond India. The
thoughts and philosophies of Buddhists became diverse, with some followers
interpreting ideas differently than others.

In the sixth century, the Huns invaded India and destroyed hundreds of

Buddhist monasteries, but the intruders were eventually driven out of the
country.

Islam began to spread quickly in the region during the Middle Ages, forcing

Buddhism into the background.

Types of Buddhism
Today, many forms of Buddhism exist around the world. The three main types
that represent specific geographical areas include:

 Theravada Buddhism: Prevalent in Thailand, Sri Lanka, Cambodia,

Laos and Burma
 Mahayana Buddhism: Prevalent in China, Japan, Taiwan, Korea,
Singapore and Vietnam
 Tibetan Buddhism: Prevalent in Tibet, Nepal, Mongolia, Bhutan, and
parts of Russia and northern India
Each of these types reveres certain texts and has slightly different
interpretations of Buddha’s teachings. There are also several subsects of
Buddhism, including Zen Buddhism and Nirvana Buddhism.

Some forms of Buddhism incorporate ideas of other religions and

philosophies, such as Taoism and Bon.

Dharma
 Buddha’s teachings are known as “dharma.” He taught that wisdom, kindness,
patience, generosity and compassion were important virtues.

Specifically, all Buddhists live by five moral precepts, which prohibit:

 Killing living things

 Taking what is not given
 Sexual misconduct
 Lying
 Using drugs or alcohol
Four Noble Truths
The Four Noble Truths, which Buddha taught, are:

 The truth of suffering (dukkha)

 The truth of the cause of suffering (samudaya)
 The truth of the end of suffering (nirhodha)
 The truth of the path that frees us from suffering (magga)
Collectively, these principles explain why humans hurt and how to overcome
suffering.

Eightfold Path
The Buddha taught his followers that the end of suffering, as described in the
fourth Noble Truths, could be achieved by following an Eightfold Path. 

In no particular order, the Eightfold Path of Buddhism teaches the following

ideals for ethical conduct, mental disciple and achieving wisdom:

 Right understanding (Samma ditthi)

 Right thought (Samma sankappa)
 Right speech (Samma vaca)
 Right action (Samma kammanta)
 Right livelihood (Samma ajiva)
 Right effort (Samma vayama)
 Right mindfulness (Samma sati)
 Right concentration (Samma samadhi)
Buddhist Holy Book
Buddhists revere many sacred texts and scriptures. Some of the most
important are:

 Tipitaka: These texts, known as the “three baskets,” are thought to be

the earliest collection of Buddhist writings.
 Sutras: There are more than 2,000 sutras, which are sacred teachings
embraced mainly by Mahayana Buddhists.
 The Book of the Dead: This Tibetan text describes the stages of death
in detail.
Dalai Lama
Nobel Laureate and exiled spiritual leader of Tibet, His Holiness the 14th Dalai
Lama, 2001.
David McNew/Getty Images
The Dalai Lama is the leading monk in Tibetan Buddhism. Followers of the
religion believe the Dalai Lama is a reincarnation of a past lama that has
agreed to be born again to help humanity. There have been 14 Dalai Lamas
throughout history.

The Dalai Lama also governed Tibet until the Chinese took control in 1959.
The current Dalai Lama, Lhamo Thondup, was born in 1935.

Buddhist Holidays
Every year, Buddhists celebrate Vesak, a festival that commemorates
Buddha’s birth, enlightenment and death.

During each quarter of the moon, followers of Buddhism participate in a

ceremony called Uposatha. This observance allows Buddhists to renew their
commitment to their teachings.

They also celebrate the Buddhist New Year and participate in several other
yearly festivals.

Sources
Buddhism: An Introduction, PBS.
Buddhism, Ancient History Encyclopedia.
Buddhism: An Introduction, BBC.
The History of Buddha, History Cooperative.
Demographics of Buddhism, Georgetown University Berkley Center for Religion,
Peace, & World Affairs.
 Religions: Buddhism, BBC.
Buddhist Scriptures, Georgetown University Berkley Center for Religion, Peace, &
World Affairs.
The Noble Eightfold Path: Tricycle.

Citation Information
Article Title
Buddhism

Author
History.com Editors

Website Name
HISTORY

URL
https://www.history.com/topics/religion/buddhism

Access Date
March 17, 2021

Publisher
A&E Television Networks

Last Updated
July 22, 2020

Original Published Date

October 12, 2017

TAGS
RELIGION
BY
 HISTORY.COM EDITORS
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Sacred Texts: Tripitaka (Sanskrit) or Tipitaka (Pali)

Tripitaka (Sanskrit) or Tipitaka (Pali) which means "three baskets" is the early Buddhist canon and
considered to be the Theravada collection of the teachings of Buddha. The name is derived from the fact
that the writings were categorized into three according to their subject matter. These three are as follows
(Molloy 2008):

1.Vinaya (Sanskrit and Pali) is the first collection describing the procedural rules for monastic life including
the rules on begging, eating, relations with monks and non monks, and other disciplines.

2.Sutra (Sanskrit) or Sutta (Pali) is the second collection comprising sayings of the Buddha in the form of
sermons or dialogues.

3.Abhidarma (Sanskrit) or Abhidhamma (Pali) meaning "the works that go beyond the elementary
teachings" is the third collection including scholastic treatises that codify and interpret the teachings
attributed to the Buddha.

1.Right understanding is the knowledge of the four Noble Truths

2.Right thought is the elimination of evil thoughts while developing pure thoughts.

3.Right speech is refraining from falsehood, slandering, harsh words and, frivolous talk.

4.Right action is abstaining from killing, stealing and sexual misconduct. These three evil deeds are caused
by craving and anger, coupled with ignorance.
5.Right livelihood is refraining from the five kinds of trade which are forbidden to a lay-disciple namely
trading in arms, human beings, flesh (i.e. breeding animals for slaughter) intoxicating drinks and poison.

6.Right effort is by one's own effort that one's deliverance is obtained and not by merely seeking refuge in
others or by offering prayers. Right effort consists of the endeavor to discard evil, the endeavor to prevent
the unarisen evil, the endeavor to develop unarisen good, and the endeavor to promote the good which has
already arisen.

7.Right mindfulness is closely associated with right effort. It involves the constant mindfulness of body,
feelings, thoughts and mind objects.

8. Right concentration is the one-pointedness of the mind. A concentrated mind can provide an aid to see
things to mat they truly are because of penetrative insight.

Buddhists believe that everything is changeable. Nothing is fixed and permanent Anything that is subject to
origination in one way or another is subject also to destruction. .0f whatever that exists may change but
whatever that does not change, does not exist Everything in this universe is subject to change, the law of
impermanence. That Vthatever the death of what is not born is impossible. Even the soul or anatman
(Sanskrit) or anatta (Pali), does not exist. This is one of the teachings of Buddhism apart from how
Hinduism treats the self or soul.

To illustrate this principle consider this example, a friend whom we haven't seen for ten years should be
expected different from the last time we had seen him/her. Change therefore is inevitable because there
are factors that influenced or made him/her as such. Life according to Buddhists is not in status quo; it is
fluid...and keeps changing, Say our life experiences, changes in our physical form, feelings and even
thoughts are expected.

Above were the essential elements of Buddha's doctrines that every Buddhist must have a profound
understanding and more often than not practices it. The table below, on

Wesak, also spelled Vesak, Sanskrit Vaishakha, Pali Vesakha, most important of the Theravada Buddhist
festivals, commemorating the birth, enlightenment, and death of the Buddha. The event is observed on
the full-moon day of the lunar month Vesakha, which falls in April or May

At the end of the lesson the learners are able to:

1. Explain why Mahayana Buddhism is an open-minded tradition
2. Discuss the three levels of perfection of Mahayana Buddhism
3. Explain the Six Perfections of Becoming A Bodhisattva