BUDDHISM

A Level Religious Studies

Buddhist Practices + Identity

Unit 3.1 Theravada 

Introduction

Religions divide or schism and Buddhism is no different.  Over leardership, history, rules and doctrine along with geography and culture Buddhism is divided. Less than half the worlds Buddhists belong to Theravada or way of the ‘theras / elders tradtion. Theravada Buddhism is strongest in Sri Lanka, Cambodia, Thailand, Laos and Burma (Myanmar). It is sometimes called 'Southern Buddhism'. The name means 'the doctrine of the elders' - the elders being the senior Buddhist monks. This school of Buddhism believes that it has remained closest to the original teachings of the Buddha. However, it does not over-emphasise the status of these teachings in a fundamentalist way - they are seen as tools to help people understand the truth, and not as having merit of their own.

Theravda has developed its own distinctive practices and doctrinal emphases.   These beliefs and practices shape how they express their religious identity. Often you may hear Theravada describes as classic or original Buddhism but you should be critical about this as such claims are often authoritiarian and polemical in nature.  However, Theravada is the one form of Buddhism that has links properly back to the early period when there were then 18 schools  of Buddhism that adhered to different Nikayas or collections of dharma or texts. Thus Theravad is significance as the only surviving form of these early tradtions even if it is not quite the same. 

Theravada rejects claims by other Buddhsits that there teaching was an earlier more primitive form of Buddhism that would in latter years be perfected with new relelations by the Buddha.  They have no truck with the idea of the Three Vehicles.

The Buddha Gautama, his life and his teachinsg is of central importance in theravada Buddhism especially in their use of images of the Buddha and stupas.  Stupas being mound-like or hemispherical structure that contained relics that is used as a place of meditation.   In Theravada Buddhism the goal is the attainment of nibbana and parinibbana at death.  This central teaching can only really be achieved if you are prepared to practice renunciation, and become a Mock so follow the four stages to becoming an arahant.

Theravada has several distinctive teachings. 1 The Supernatural: Many faiths offer supernatural solutions to the spiritual problems of human beings. Buddhism does not. The basis of all forms of Buddhism is to use meditation for awakening (or enlightenment), not outside powers.  Supernatural powers are not disregarded but they are incidental and the Buddha warned against them as fetters on the path. The Buddha: In theravada Siddhartha Gautama was a man who became Buddha, the Awakened One - much in the same way as Jesus became Christ. Since his death the only contact with him is through his teachings which point to the awakened state. 2 God: There is no omnipotent creator God of the sort found in Judaism, Islam and Christianity. Where there are Gods exist as various types of spiritual being but with limited powers these are symbolic. 3 The Path to Enlightenment: Each being has to make their own way to enlightenment without the help of God or gods. Buddha's teachings show the way, but making the journey is up to us.  How far these teachings are original is diputed by other traditions of Buddhism who have their different emphases on e.g. a more cosmic idea of Buddhood.

With reference to the ideas of R Gombrich and H Gunaratana. What you need to know:

What the above video and make notes about Theravada

Topic         

Content

Key Knowledge

3.1 Distinctive practices and emphases of Theravada Buddhism and how they shape and express religious identity

·         Its significance as the only surviving form of Nikaya Buddhism.

·         Basic beliefs and the practices of Theravada Buddhism

·         Nikaya Buddhism

·         Theravadas significance as the only surviving form of Nikaya Buddhism.

·         Rejection of the idea of the Three Vehicles.

·         What is the idea of the three vehicles?

·         How didTheravada rejected Mahayana and Vajranana teachings.

·         The centrality of Buddha Gautama, especially in their use of images and stupas.

·         What are Buddha rupas?

·         What are stupas?

·         What is the significance of the Buddha and use of stupas and images in Theravada

·         The goal of nibbana and parinibbana as a central teaching alongside an emphasis on renunciation, including the four stages to becoming an arahant.

·         What Nibanna and parinibanna means in Theravada teaching.

·         the significance of  the 4 stages of the Arhat path in Theravada.

·         e) The distinctive teachings of Theravada; their interpretation and application in light of the life and teachings of the Buddha and other traditions of Buddhism and their different emphases.

Ø  What is the advanced teaching of Buddhism? The Abhidharma?

Ø  What were the hetrodox and othodox views developed at the fourth council?

Ø  What are the Four Jhannas?

Ø  What are the hinderances or fetters that stop enlightenment.

You need to understand the issues raised by the Distinctive practices and emphases of Theravada Buddhism and how they shape and express religious identity, including:

·         how the distinctive practices and teaching emphasis (Four noble truths, three poisons, eightfold Path) are understood in Theravada in contrast to Mahayana, both historically and in the contemporary world.

·         whether or not the Theravada Rejection of the idea of the Three Vehicles, emphasis on the 4 stages of the Arhat path  is justified.

·         What significant things R Gombrich and H Gunaratana have said about Theravada beliefs and practices.

Key Words

Mahasanghikas – The group from which Mahayana Buddhism was to emerge.

Sunyata/sunna/sunya Emptiness. – The doctrine that all things (atoms, biscuits, people) are empty of own-being (svabhava) or inherent existence. All things arise in dependence on conditions and are not supported by any fixed or final reality. This is said to lead to a profoundly open view, not limited by materialism or a belief in a creator God.

Sthaviravadins – The group from which Theravada. Buddhism was to emerge.

Theravadin – Someone who follows Theravada Buddhism.

Vajrayana Buddhism – A later adaption of Mahayana ideas which also involve tantric beliefs. This developed and flourished in Tibet and is often called Tibetan Buddhism.

Bodhisattva – Enlightened beings who dedicate themselves to achieving nirvana not for themselves but in order to help all sentient beings to achieve it.

Theravada Buddhism:  Basics

There are about 350 million Buddhists in the world and although most are in Asian countries such as India, Sri Lanka, Thailand etc. Buddhism is now practised worldwide.    As Buddhism spread outwards from India, it gradually adapted to meet the needs of different peoples and cultures. As a result there are several different kinds of Buddhism.

Theravada

Theravada is the only remaining school from the Early Buddhist period. Its central texts are in Pali (Pãli Canon), the spoken language of the Buddha; and its exclusively monastic devotees strive to become enlightened for their own liberation.

It is significant that Theravada texts exclusively concern the Buddha’s life and early teachings; whereas, due to widespread propagation (spreading of the teachings), Mahayana and Vajrayana texts appear in at least six languages. Mahayana texts contain a mixture of ideas, the early texts probably composed in south India and confined to strict monastic Buddhism, the later texts written in northern India and no longer confined to monasticism but lay thinking also.

Mahayana

Mahayana uses Sanskrit as its main language, and monastic and lay followers work for the liberation of all sentient beings, making compassion and insight (wisdom) its central doctrines.

Vajrayana

Vajrayana, the Diamond School, originally exclusive to Tibet (in 20th century CE the Chinese occupation of Tibet forced it out of the country), emphasizes the permanence of the Buddha’s teachings as symbolized by the vajra (thunderbolt), a ritual implement used for ceremonies, employs Tantra (techniques to reach enlightenment quickly) and focuses mainly on lay practitioners.

History of Theravada

For the first two hundred years Buddhism spread throughout India, then, helped by the Buddhist Emperor Ashoka (273-232BCE) it was taken to Sri Lanka, Burma and Thailand. In these countries, Theravada Buddhism is practised. This means ‘the tradition of the elders’. It follows teaching handed down by senior monks from the beginnings of Buddhism. Monastic life is very important in these countries. There is a close interaction between the lay sangha and the monastic sangha. The lay sangha support the monastic sangha by providing food and offerings, the monastic sangha support the lay sangha by providing spiritual guidance, education and opportunities to gain merit. Theravada Buddhists suggest that the monastic way of life is the ideal way to follow Buddha’s teachings, free from distraction (hence some of the rules in the Pattimokka).                                                                    However, they realise that the monastic life is not for everyone, so the lay sangha gain good karma by supporting the monastic sangha.

In this tradition a boy may spend a short while in a  monastery living as a monk. This gives him the chance to learn about his religion and get a general education.   He can choose to leave the monastery when he is older or stay on.

Questions – Test yourself!

1.   How did Buddhism spread to Sri Lanka?

2.   Why is Theravada Buddhism so called

3.   Explain how the lay Sangha supports the monastic Sangha in Theravada Buddhism, and vice versa.

4.   Why do Theravada Buddhists believe the monastic lifestyle is the best way to achieve enlightenment?

The distinctive beliefs of Theravada  

Of the various schools which the Mahayanists refer to as 'Hinayana' (the small vehicle) the only one to survive until today is the Theravada school, 'the way of the elders'. Many English speaking scholars see Theravada as the 'real' or 'original'! Buddhism, as they first became familiar with the Theravada scriptures (the Pali Canon) but it is important to remember that it is only one version of the Buddhist tradition. It is conservative in nature and claims to have preserved the pure Dharma of the Buddha, unchanged since the 5th century BCE. However true that is, Theravada Buddhism today is certainly very little different from our records of it in the 5th century CE, and probably from the 1st century BCE when their scriptures were put into writing. Countries where Theravada exists today are Sri Lanka, Thailand, Burma, Cambodia and Laos.

The main beliefs which distinguish Theravada from other forms of Buddhism are as follows:'

1. The Buddha

In Theravada teaching the Buddha was a man, a human being like ourselves. Certainly he was the most special man who ever lived in our era because he himself, by struggling for thousands of lives, finally managed to achieve for himself the knowledge that leads to liberation. However much popular devotion ascribes special characteristics to him - such as the 32 marks of a superbeing and, his miraculous birth - it is vital not to forget that he is one of us, and we are called to achieve the state of enlightenment obtained by him. A Buddha is a very rare occurrence, and does not mean any enlightened person but only one who has achieved enlightenment for himself, and taught others. The Buddha Shakyamuni is now dead and beyond any contact with struggling beings, as are all dead enlightened ones. However, the tradition gives us everything we need to know about what he taught when he was alive. "He was human, not divine, and is no longer personally accessible to us"  and  "a religious genius" Gombrich

2. God and the gods

There is nothing in Buddhism corresponding to an ultimate, personal creator. There is no divine person who made the world and watches over us, to whom one should pray for help. The Buddha is not like God because he has passed away into unimaginable nirvana and cannot be contacted. Theravadins consider that the concept of God does not stand up to the facts: there is no evidence for the existence of such a being, and the evidence points to the contrary. If there is such a loving, all-powerful being, why do innocent creatures have to suffer? However, Theravadins often believe in 'gods' - which are seen as limited beings who exist in the universe, and may be able to help with small, worldly problems. Gods are simply one of the possible life forms in samsara, more rarefied and happier than humans, but with less opportunity to progress towards nirvana. There are 26 different levels of godlike being, and the lower ones belong to the same realm - the realm of desire - as humans, and therefore may interact with humans. These gods are not immortal, and must die and be reborn again.

3. Self-reliance

Because there is no God, the Buddha is dead, and gods can only help with worldly things, it is the responsibility of each individual to sort out his or her own life. There is no saviour to cry to for help; we must all help ourselves by actually putting the eight-fold path into practice.

The Buddha has given us a map of the way to nirvana, but we must get ourselves there. The ideal aimed at is to become an arhat (5) arahat (P), an enlightened person who has reached the knowledge of the end of all craving and ignorance. To achieve this state, total dedication is required and it is felt by most Theravadins that although the Pali Canon contains stories of enlightened lay persons, nowadays the lifestyle of monk is the most conducive to this attainment. Even monks today feel nirvana is a far-off goal and work instead for a better rebirth - though there may well be some arhats, who do not boast of their attainments. It is sometimes felt that this self-reliant religion is rather selfish, concerned only with saving oneself from suffering, but this is to misunderstand Theravada Buddhism. It is a contradiction in terms to strive to save 'yourself'. By definition, an arhat is one who has lost all sense of a 'self' separate from others, and all selfish impulses. Compassion for others, and helping them on their spiritual path, is a vital part of Theravada Buddhism. Monks teach 'for the sake of the welfare and happiness of gods and men.' Without a compassionate mind, enlightenment would never be attained.

4. Religious ritual

Theravada Buddhists do have religious rituals (to be described later see page 76ff), but this is said to be comparable to honouring a great man, and is a reminder of his teaching, rather than religious ritual as normally understood. Religious ritual in the sense of prayers and offerings which expect a favour in return are made to the gods and other supernatural beings who may be able to help you with purely worldly but not spiritual requests. Rituals are considered to be particularly appropriate for lay rather than monastic Buddhists.

5. Philosophy - Abhidhamma or 'Higher dharma'

Theravada philosophy is practical and based on analysing the factors of existence. It is put forward in the Abhidhamma Pitaka of the Pali Canon3 and holds that existence can be analysed into impersonal events called dharmas which can be translated as atoms, elements or vibrations. There are, for practical purposes, 171 dharmas (S) dhammas (P) such as 89 different states of consciousness, 28 material qualities, 5 types of sensation. Theravada philosophy teaches that one should observe the universe as made up of a series of dhammas constantly leading dynamically from one to the next, without imposing false mental constructions, such as my 'self', on them. This theory of dharmas is an elaboration of the Buddha's teaching on the 5 skandhas. If this seems rather obscure, it should be understood as strictly practical in its aim - observing dharmas helps destroy our illusions. For example, if we observe the dharmas that make up our present state, we will observe basic elements such as a hungry feeling, a sudden fear, and see that these endlessly changing elements are the reality, and that our concept of 'myself' is an illusion. Theravada philosophy is closely bound up with psychological analysis.

 Gombrich describes Theravada enlightenment?  As "Nirvana is the abolition of passion"

6. Scriptures

The scriptures which embody the traditions of the Theravada school of Buddhism are known as the Pali Canon, as they are written in the ancient Indian dialect of Pali. They are divided into three sections Vinaya or disciplinary rules for the order of monks, Sutta or discourses of the Buddha and Abhidhamma or further philosophical writings.

Gombrich describe the focus of Theravada-  The "hallmarks of Theravāda Buddhism are the use of Pali as its main sacred language and dependence on the Pali version of the Buddhist Canon as its sacred scripture"

Questions – Test yourself!

1. What is the Hinayana?

2. How do Theravada think about the Buddha, God and the gods?

3. Why is Theravada thought of a religion of self-reliance? 

4. What do Theravada think about religious ritual?

5. What is the higher Dharma in Theravada ?

The Distinctive Practices Theravada

Of the various schools which the Mahayanists refer to as 'Hinayana' (the small vehicle) the only one to survive

Theravada focuses on the cultivation of wisdom of four noble truths and Eightfold Path (4NT/8FP) The practices have been developed as means of living out the truth of these teachings.  They are for laity and ordained monks  those activities that help the lay achieve good karma and thus a good rebirth and the ordained Buddhists achieve Aratship.

●       In Theravada Monks have emphasis on renunciation and the monastic life. Or if a householder then to make offerings to support the ordained and make Merit / good Karma.

●       Monks must be chaste and not have material possessions aiming to progress through the four stages of the Arhat path to become a monk who has achieved enlightenment.

●        In the Pali Cannon / Tipitaka, the path (magga) or way (patipada) of Theravada Buddhist practice is eightfold Path 8FP:

●       The eightfold Path can be grouped into the Three fold Way (3FW)

o   Sila Morality,

o   Meditation (Bhāvanā) and

o   Wisdom Prajna. 

The Theravada approach to Sila / Ethics

Sila – In Theravada the emphasis on right speech, right action, ‘five precepts’ and right livelihood is primarily understood through the doctrine of kamma. 

Laity practice the ten wholesome deeds to ‘make "merit" (puñña), which results in a better rebirth. They also keep the five precepts.

Ordained practice 10 precepts / Pāṭimokkha rules in the Vinaya Pitaka which aims at becoming an Arhat.

These ethical practices shape and expresses identity in Theravada as for the laity usually they only follow the ‘5 precepts’ and advise like the Singala Suta (Ethics for householder relationships). Sometimes on Uposatha or offering days once a month they may take on extra precepts.  Ethics for the Ordained much more strick the 10 precepts and the Pāṭimokkha rules in the Vinaya Pitaka.

The Theravada Ordained approach to Bhāvanā Meditation

In ‘Southern Buddhist meditation’ the word bhāvanā among the laity covers a range of activities including chanting, devotions, offerings, and recollections, as well as sitting meditation. More central to especially ordained practice is the development of both samatha (calm) meditation and vipassanā (insight).

The Ven. Dr. Rahula wrote that in Theravada Buddhism, there are two forms of meditation. One is the development of mental concentration, called samatha (also spelled shamatha) or samadhi. Samatha is not, he said, a Buddhist practice and Theravada Buddhists do not consider it necessary. The Buddha developed another form of meditation, called vipassana or vipashyana, which means "insight." It is this insight meditation, the Ven. Dr. Rahula wrote in What the Buddha Taught (p. 69), that is the Buddhist mental culture. "It is an analytical method based on mindfulness, awareness, vigilance, observation."

Laity Practice - Offerings / Punna.

Mostly laity do not practice much mediation but try to gain karmic merit; good karma which is  earned by moral practices, learning, and some meditation. Typically merit making of good Kamma very important in Theravada for laity but less important in Mahayana.

To make merit punya Theravada believers

⮚     present puja to the Sangha (taking refuge in the Sangha, canonical Buddhism)

⮚     present puja to the Buddha (taking refuge in the Buddha, popular Buddhism)

⮚     present puja to deities (popular Buddhism)

⮚     following the Precepts (canonical and popular Buddhism)

⮚     doing anything that results in positive karma (canonical and popular Buddhism)

Gunaratana says about Theravada Buddhist practice?  "by silencing the mind, we can experience real peace" and "the purpose... is personal transformation" and "when you have learned compassion for yourself, compassion for others is automatic"

Questions – Test yourself!

1. What is the eightfold path and how does it relate to Theravada Practice?

2. What is the threefold way and how does it relate to Theravada Practice?

3. Why is SILA and how does it relate to lay and ordained Theravada practice  ? 

4. Why is PRAJNA and how does it relate to lay and ordained Theravada practice  ? 

5. Why is SAMDHI and how does it relate to lay and ordained Theravada practice  ? 

The significance of Theravada Buddhism as the only surviving form of Nikaya Buddhism.

Nikaya Buddhism

The term Nikāya Buddhism was coined by Masatoshi Nagatomi as a non-derogatory substitute for Hinayana, meaning the early Buddhist schools. Examples of these groups are pre-sectarian Buddhism and the early Buddhist schools. Some scholars exclude pre-sectarian Buddhism when using the term.

The term Theravada refers to Buddhist practices based on these early teachings, as preserved in the Pāli Canon.  Nikāya is a Pali word meaning "group" or "assemblage", referring to the collection of early Buddhist schools or non-Mahayana schools.  

Early Buddhism in India is generally divided into various monastic fraternities, or nikāyas. Conventionally numbering eighteen, the actual count varied over time. The doctrinal orientation of each school differed somewhat, as did the number of piṭakas in their canon. An example of this is the Dharmaguptaka, which included a Bodhisattva Piṭaka and a Dhāraṇī Piṭaka

The early development of Buddhism 

The first Buddhist Council was called after the death of the Buddha to collect together the Buddha's teachings and the rules for the Sangha. There was general agreement about what the Buddha had taught and the rules he had given. However, at the time of the second Council, 100 years after the death of the Buddha, Buddhist monks had already started to hold different views about how Buddhism should be practised.

The majority group of Buddhists were known as the Mahasanghikas. They accepted the basic teachings of the Buddha, such as the Four Noble Truths and the Noble Eightfold Path, anicca and anatta, the law of karma and dependent origination.

However, alongside these beliefs the Mahasanghikas believed:

+ They believed that the Buddha in his deepest essence was more than his human form or personality. They believed that Buddhas are a universal pattern or energy, who we conceive of as transcendent beings, whose lives and powers are unlimited.

+ They believed that the original nature of the mind is pure, but it is contaminated by craving and thoughts of 'me' and 'mine'.

+ They started to develop the concept of sunyata or emptiness, which applies the doctrine of anatta to everything in the universe, not just 'selves'. They believed that there is no thing anywhere which has independent fixed existence.

+ They believed that everything is totally interconnected and could exist in relation to everything that existed. (This is a development and refinement of dependent origination.)

The Mahasanghikas' form of Buddhism developed into Mahayana Buddhism, which is explored in the next Topic.

The Sthaviravadins believed:

+ all phenomena exist independently, have interconnected causes but are in a constant state of change, and therefore are impermanent

+ the purpose of human life is to become an Arahant and gain release from samsara

+ the Buddha was understood more in historical terms as an enlightened human who lived and died.

The Sthaviravadins' form of Buddhism developed into Theravada Buddhism.

TAKE IT FURTHER

The problem with claiming Theravada (or Mahayana) is original Buddhism early development of Buddhism? 

Jan Nattier (2003, p.193) writes that there is also no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas.  Paul Williams (2008, p.4-5) has similarly noted that the Mahāyāna never had nor ever attempted to have a separate vinaya or ordination lineage from the Indian nikāyas, and therefore each bhikkhu or bhikkhuṇī adhering to the Mahāyāna formally belonged to one of these nikāyas

Theravada Buddhism is the only surviving form of Nikaya Buddhism. Nikaya Buddhism strictly followed the teachings of the Buddha and did not seek to adaapt, develop and analyse those early teachings. Theravada has often been referred to as the lesser vehicle (Hinaya). By Theravadins, it is often called 'the way of the elders', which is less derogatory. The Theravada sect from Sri Lanka generally accepts the three vehicles, but categorizes these as three different types of bodhi, or enlightenment.

Neither Mahayanna nor Theravada is exactly the same as their early version but are developments of them.  While Theravada especially claims to have continuity with the early Sthaviravadins' this is very limited in how much can be claimed. The ethics and rules have similarities but the teachings and practices are really very different to what both the Buddha and the earlier nikāyas, Sthaviravadins schools practiced.  

The earliest difference between the Therevadan and Sarvastivada traditions is that the Therevadan tradition went from oral tradition to Pali. As a result, it had less interaction with Hindu philosophy, which was in Sanskrit. When Ashoka had the Buddhist oral tradition written in Pali, it was also translated into Sanskrit. The Pali scholars rejected the Sanskrit translation as it contained errors. In particular, it allowed esoteric Hindu yogic ideas to be included as if they were Buddhist.

The key principle of Sarvastivada is an example of this. The tradition shows, in its name, a preoccupation with the nature of things and time (past, present, and future). The Buddha discouraged such ontological speculation, but such work was essential to the Sarvastivadans (as it was and is essential to some schools of Hinduism). So the biggest difference here is that the Therevadan tradition focuses on practice and the elimination of suffering, and recommends not engaging in claiming philosophical truths, but the Sarvastivada tradition said it was important to understand that all things (dharmas) exist in the past, present, and future. This infiltration of metaphysical concepts from Hinduism was one thing that gave rise to both the Vajrayana and Mahayana traditions, and the Mahayana notion of the Bodhisattva.

Sarvastivada eventually generated the Mulasarvastivada, which is the root philosophical school to inspire Tibetan Buddhism. Maybe one of the main differences is that the sarvastivada think arhatship is incomplete and should be overcome, while the boddhisatva path is seen as a “better option”. Theravadas don’t generate a boddhisatva motivation. 

Savastivada had a lot in common with Mahayana in that it saw dharmas as qualities that exist in the three times. This is too speculative from the Theravada standpoint. Theravada doesn’t assign a transcendent dimension to dharmas. They hold strictly to Abidhamma/Buddhist atomism. The main difference then would be in how Theravada and Sarvastivada approached dharmas. Sarvastivada was a more positive worldview than Theravada. There was a kind of Buddha-realness to all qualities in Sarvastivada.

Some scholars feel that Mahayana Buddhism could be an outgrowth from Sarvastivada because of their similarities. Nagarjuna though said they were different, and he argued against the Sarvastivadans for putting too much realness or literalness in dharmas as qualities.  The now extinct Greco-Buddhism was part of the Sarvastivada vehicle.

The minority group of Buddhists were known as the Sthaviravadins. They were opposed to any change and followed what was believed to be the original teachings as agreed at the first Council following the passing of the Buddha.

Questions – Test yourself!

1. Can you remember what dependent origination (paticcasamuppada) is? Write a definition of it in your own words.?

2. How do Theravada think about  their history and origins?

3. Why might Theravadas claims to be original, classical and proper Buddhist contested? 

4. Who were the Mahasanghikas and what did they believe?

5. Who were the sthaviravadins and what did they believe?

6. What is the higher Dharma in Theravada ?

Revision Activity

Using the sentence starters below, write a paragraph to explain how both Theravada and Mahayana Buddhism developed.

+ After the Buddha died the first Council was called. The first Council ...

+ However, by the time of the second Council ...

+ The two main groups were .. .

+ The Sthaviravadins believed .. .

+ The Mahasanghikas believed .. .

+ Theravada Buddhism developed from .

+ Mahayana Buddhism developed from .

Rejection of the idea of the Three Vehicles.

Theravada Buddhism

A Theravadin Buddhist might question the authenticity of the later forms of Buddhism, especially as the Mahayana and Vajrayana texts were written later than those in the Pali Canon and are not always consistent with the teachings it contained. However, this does not mean that there is any real inter-denominational antagonism, as there often is in other religious traditions, particularly in the West.

Mahayana Buddhism has similar goals to Theravada Buddhism. The only real difference is the path to achieving them. One 0: the big differences is the nature of the Buddha and Bodhisattvas . Mahayana seems to mean the 'the great vehicle' and is taken to mean a path which builds on the Theravada ideas but refines them further. This culminates in the Boddhisatva path, which is central to many beliefs and practices. This involves a vow to understand the emptiness of all phenomena and combine this with the compassionate of saving all beings from suffering and its causes.

Rupa Literally 'form'. A Buddha rupa is an image form of the Buddha. These are treated with reverence because they represent the Buddha and the aspiration to emulate his qualities.   They are commonly used as part of the devotional practice of puja or worship, on home shrines or in public places of worship.

Theravada Buddhism also questions the idea of the pratyekabuddha, the lone Buddhist who gains enlightenment but does not teach it to others. The 11th century Tibetan scholar Gampopa said, 'Pratyekabuddhas are characterised as being secretive about their teachers, live in solitude, are afraid of samsara, yearn for nirvana and have little compassion.' Despite this, Theravada Buddhism does not see that any of these paths are greater or lesser. As the modern Buddhist scholar H Gunaratana suggests, 'Whatever the Buddhahood ... it is a self-victory.'

Modern Buddhist scholar Richard Gombrich suggests that Theravada Buddhism is focused on understanding and practising the Dharma as taught by the Buddha, because this path will lead to both nibanna (enlightenment while they are still alive) and paranirvana (the total cessation of rebirth within samsara). Therefore, the Buddha has a central role in the practice of Theravada Buddhists. This is visible when looking at Theravada shrines in homes, monasteries and temples. The Buddha image or the rupa is a fundamental feature.

Images of the Buddha (rupa) tend to show the Buddha:

+ seated in meditation (hands folded)

+ teaching (both hands raised, thumbs touching forefingers)

+ touching the earth (part of the defeat of Mara story on the night Siddhartha became enlightened)

+ with one hand held up palm out, the gesture of fearlessness and peace. Some rupa show the Buddha standing and teaching or lying down, which often represents his death.

After the Buddha passed away, his body was cremated. The unburnt bones and ashes were divided up and taken to places of significance in the Buddha's life: where he was born, gained enlightenment, first taught, passed away and so on. The stupas that were built over his remains became sites of pilgrimage for Buddhists and remain so today. One example is Bodh Gaya, Bihar, India, site of the Buddha's enlightenment. Other stupas were built later to represent the original ones or contained relics of their own. Many of these were built in the time of King Asoka.

For Theravada Buddhists, the goal is to overcome the three fires/poisons and attain nirvana, which can be done by following the Eightfold Path (which is easier to make a full commitment to if one joins the monastic

Sangha). On this path, one could become an Arhat/Arahant or noble/worthy one. There are four stages to the Arhat path: the stream-enterer, the once-returner, the non-returner and the Arhat/Arahant. For many Theravada Buddhists, the goal is to become a fully enlightened Arhat and pass beyond samsara at death.

TIP: Some candidates confuse Theravada and Mahayana Buddhist ideas. It is a good idea to make a list of the distinctive features of Theravada Buddhism and all the concepts that link to these ideas. Remember, knowledge and understanding can be shown by making links between different concepts.

The Arhat

For Theravada Buddhism, an Arhat is a 'perfect person' who has overcome the main causes of suffering (the three fires of greed, hatred and ignorance) and attained enlightenment. When someone becomes an Arhat, they are no longer reborn when they die. This means they are finally freed from the cycle of samsara. This goal is achieved by following the Eightfold Path. During the Buddha's lifetime, many of his disciples became Arhats, including all five of his former companions (see page 12), and the Buddha's own father, wife and son.

Questions – Test yourself!

1. Explain what the idea of the three vechicles is

2. Explain what a Pratyekabuddha is in your own words. 

3. Why do Theravadins reject the 3 vehicles?

4. Make a note of the distinctive features of Theravada Buddhism. You might wish to go back and look at the Buddha's teachings, the Sangha and the Pali Canon .

The centrality of Buddha Gautama, especially in their use of images and stupas.

Buddha Gautama in Theravada Buddhism was just a historical man who discovered they assume Theravada Dharma. They places great importance and veneration of the Buddha. Buddha statues across Asia are representative of the teachings and travels of Gautama Buddha. Each statue features common physical attributes, poses, and postures that define its purpose and meaning.

Buddha Rupas and Statutes and Images

Images of the Buddha are a universal aid to Buddhist practice. These are called Buddharupas. They can be large or small, inside or outside, plain or ornate, and single or multiple.

Buddharupas display aspects of the Buddha’s own path as well as symbols of Buddhist philosophy. For example, a Buddharupa with elongated ears represents the Buddha’s former life as a prince, and a bump or top-knot on his head represents wisdom and enlightenment. He is sometimes shown reclining, denoting his final passing into nirvana. Hand gestures (eg raised hands) represent aspects of the Dhamma.  The postures of the Buddha each have a specific meaning. Buddha is most often represented in three positions: sitting, standing, or reclining. Though less common, there are a few representations walking Buddha, as well.

Key Takeaways:

·         The four postures of the Buddha are reclining, sitting, standing, and walking. The most common of these is the seated Buddha.

·         The reclining Buddha is in the final stage of earthly life, before reaching nirvana-after-death.

·         The sitting Buddha is often teaching or meditating, though more can be learned from the mudras, or hand positions.

·         The standing Buddha is rising to teach after reaching nirvana.

·         The walking Buddha is either beginning his journey toward enlightenment or returning from teaching a sermon.

 Reclining Buddha with this head and right hand supported by a pillow at Wat That Luang Temple in Laos. 

1 The reclining Buddha

The reclining Buddha features the Buddha lying on his right side with his head supported by a pillow or his propped up hand and elbow. Though this representation of the Buddha can indicate sleeping or resting, it is most commonly a representation of the final moments at the end of the life of the Buddha.

Called parinirvana, this transitional state occurs only to those who have reached enlightenment, or nirvana, during their lifetime. Those who achieve nirvana are released from samsara, the cycle of rebirth, and karma. Instead, when they die, they reach nirvana-after-death or the eternal Self.

2 Sitting Buddha

A sitting Buddha in varasana, or half lotus pose at Tiger Cave Temple in Thailand.

The sitting Buddha is the most common representation of the Buddha. These Buddha statues can represent teaching, meditation, or an attempt to reach enlightenment. Hand gestures, or mudras, are essential in determining what a sitting Buddha means. For example, the bhumisparsha mudra, or the position in which the Buddha rests his left hand palm up on his lap and his right hand palm down, fingers toward the earth indicates that the statue is calling the earth to witness.

There are three different positions of the sitting Buddha: virasana, vajrasana, and pralambanasana. Virasana, also known as hero’s pose or half lotus, depicts the legs crossed over each other and the sole of one foot is turned upward. Vajrasana, also called the adamant posture, lotus, or diamond, depicts the legs folded over each other with both soles of the feet turned upward. Pralambanasana, also called the European Sitting Pose, depicts the Buddha seated upright in a chair.

3 Standing Buddha

Standing Buddha with feet firmly pressed into the ground, wearing shoes. Located at Mount Phousi in Laos.

The standing Buddha is indicative of being stationary, with both feet planted firmly side-by-side. During this position, the Buddha has stopped, and the reason for this halt can be determined by the mudra of the hands.

Most often, the standing Buddha is repelling conflict or rising from meditation to teach the Four Noble Truths after reaching nirvana.

Notably, the feet of the Buddha are planted firmly on the ground, indicating the Buddha is ready to begin traveling and teaching. By contrast, when the soles of the feet are facing upward, as in vajrasana, the Buddha is in the receiving position, during meditation.

4 Walking Buddha

Mountaintop walking Buddha. The right foot is posed behind the left and the robe sways to one side, as if in motion. Ratnakorn Piyasirisorost

The walking Buddha is the least common of the Buddha postures, seen almost exclusively in Thailand. It features the Buddha standing, with one foot placed in front of the other with the robe shifted to one side, as if in motion. This position indicates inner peace and grace. The Buddha is often considered to be either beginning his journey to teach or returning from heaven after delivering a sermon.

Though most often the walking Buddha is said to have already reached nirvana, there are some depictions of the walking Buddha wearing shoes. These shoes mean that, though the journey toward enlightenment has begun, the shoes are preventing him from connecting with the earth. He needs to remove his earthly desires before he is able to reach enlightenment.

Murdras

From the Sanskrit meaning ‘gesture’, mudras are symbolic hand gestures displayed in images or statues of the Buddhas and Bodhisattvas. A statue or a painting of Buddha always illustrates a mudra or gesture. Among hundreds of mudras, the five transcendental Buddhas, also called “Dhyani Buddhas” or “Pancha Buddhas,” bear the most important mudras. These mudras are as follows.

1. Dharmachakra Buddha Mudra – Vairochana:

Dharmachakra mudra has two hands held against the chest with the tips of the thumbs and forefingers of each hand united. This mudra represents a gesture of teaching.

2. Bhumisparsa Buddha Mudra – Akshobhya:

This gesture, “touching the earth” (Bhumisparsa) mudra, became Buddha Akshobhya's mudra. The Buddha called upon mother earth to bear witness to his attainment of Enlightenment. To indicate this, he touched the earth with his right hand as witness to his perfection. Thus, this mudra is formed.

3. Varada Buddha Mudra – Ratna Sambhava:

In this mudra right hand lies open near his right knee. His left hand is seen holding an alms bowl. In Sanskrit, Varada means ‘granting a boon’. The gesture shows the right palm turned towards the receiver of boons, with the fingers pointed downwards.

4. Dhyana Buddha Mudra – Amitabha Buddha:

This mudra has palms joined with the right on the left, two thumb fingers touching each other. As bowl is placed in between his two palms. Here the meditating hand gesture represents a state of deep meditation and the unity of wisdom and compassion.

5. Abhaya Buddha Mudra – Amoghsiddhi :

Abhaya mudra represents the hand gesture of fearlessness and protection. The gesture of fearlessness and protection, usually shown as the left hand with palm turned outward and all fingers extended upwards. The symbolic meaning of the dispelling fear pose is an interpretation of the action of preaching. It is said that one gains fearlessness by following the Bodhisattva path.

Relics, Shrines, Temples and Buddharupas

The Temple of the Tooth in Sri Lanka is an important Theravada place of pilgrimage for Theravada Buddhists as it holds a relic of the Buddha – a tooth.

In Theravada Temples are centres for study and worship for the whole community. Worship in the temple includes chanting the Three Refuges and Precepts and the scriptures, giving offerings in front of an image of the Buddha, lighting candles, burning incense, meditating and listening to sermons.

The most important part of a Buddhist temple is the shrine room, which contains one or more Buddharupas. Any place where an image of the Buddha is used in worship is known as a shrine, and many Buddhists also have shrines at home. Buddharupas (statues of Gautama Buddha) are used as a focus on a shrine for meditation, symbolic offerings are placed on the shrine.

Stupas

Stupas as mounds of dirt that represent the Buddha, the path to Enlightenment, a mountain and the universe all at the same time! It can if it is a stupa. The stupa (“stupa” is Sanskrit for heap) is an important form of Buddhist architecture, though it predates Buddhism. It is generally considered to be a sepulchral monument—a place of burial or a receptacle for religious objects. At its simplest, a stupa is a dirt burial mound faced with stone. In Buddhism, the earliest stupas contained portions of the Buddha’s ashes, and as a result, the stupa began to be associated with the body of the Buddha. Adding the Buddha’s ashes to the mound of dirt activated it with the energy of the Buddha himself.

Stupas are tiered towers, designed to symbolise the elements of earth, water, fire, air and wisdom. They are used to house holy relics, particularly those of Gautama Buddha.  The lower part of a stupa symbolises earth and the uppermost point symbolises wisdom. The imagery and symbolism helps Theravada Buddhists focus on Buddha and his teachings.

Early stupas

Before Buddhism, great teachers were buried in mounds. Some were cremated, but sometimes they were buried in a seated, meditative position. The mound of earth covered them up.

The ashes of the Buddha were buried in stupas built at locations associated with important events in the Buddha’s life including Lumbini (where he was born), Bodh Gaya (where he achieved Enlightenment), Deer Park at Sarnath (where he preached his first sermon sharing the Four Noble Truths (also called the dharma or the law), and Kushingara (where he died). The choice of these sites and others were based on both real and legendary events.

“Calm and glad"  Asokas Stupas Expansion under Ashoka (250 BCE).

According to legend, King Ashoka, who was the first king to embrace Buddhism (he ruled over most of the Indian subcontinent from c. 269 - 232 B.C.E.), created 84,000 stupas and divided the Buddha’s ashes among them all. While this is an exaggeration (and the stupas were built by Ashoka some 250 years after the Buddha’s death), it is clear that Ashoka was responsible for building many stupas all over northern India and the other territories under the Mauryan Dynasty in areas now known as Nepal, Pakistan, Bangladesh, and Afghanistan.

One of Ashoka's goals was to provide new converts with the tools to help with their new faith. In this, Ashoka was following the directions of the Buddha who, prior to his death (parinirvana), directed that stupas should be erected in places other than those associated with key moments of his life so that “the hearts of many shall be made calm and glad.” Ashoka also built stupas in regions where the people might have difficulty reaching the stupas that contained the Buddha’s ashes.

The Meaning and Use of Theravada Stupas

Stupas remind the Buddhist practitioner of the Buddha and his teachings almost 2,500 years after his death. The domed shape of the stupa came to represent a person seated in meditation much as the Buddha was when he achieved Enlightenment and knowledge of the Four Noble Truths. The base of the stupa represents his crossed legs as he sat in a meditative pose (called padmasana or the lotus position). The middle portion is the Buddha’s body and the top of the mound, where a pole rises from the apex surrounded by a small fence, represents his head. Before images of the human Buddha were created, reliefs often depicted practitioners demonstrating devotion to a stupa.

A microcosm of the universe

At the top of stupa is a yasti, or spire, which symbolizes the axis mundi (a line through the earth’s center around which the universe is thought to revolve). The yasti is surrounded by a harmika, a gate or fence, and is topped by chattras (umbrella-like objects symbolizing royalty and protection).

The stupa makes visible something that is so large as to be unimaginable. The axis symbolizes the center of the cosmos partitioning the world into six directions: north, south, east, west, the nadir and the zenith. This central axis, the axis mundi, is echoed in the same axis that bisects the human body. In this manner, the human body also functions as a microcosm of the universe. The spinal column is the axis that bisects Mt. Meru (the sacred mountain at the center of the Buddhist world) and around which the world pivots. The aim of the practitioner is to climb the mountain of one’s own mind, ascending stage by stage through the planes of increasing levels of Enlightenment.

Karmic benefits

For Buddhists, building stupas also has karmic benefits. Karma, a key component in both Hinduism and Buddhism, is the energy generated by a person’s actions and the ethical consequences of those actions. Karma affects a person’s next existence or re-birth. For example, in the Avadana Sutra ten merits of building a stupa are outlined. One states that if a practitioner builds a stupa he or she will not be reborn in a remote location and will not suffer from extreme poverty.

As most characteristically seen at Sanchi in the Great Stupa (2nd–1st century BC), the monument consists of a circular base supporting a massive solid dome (the anda, “egg,” or garbha, “womb”) from which projects an umbrella. The whole of the Great Stupa is encircled by a railing and four gateways, which are richly decorated with relief sculpture depicting Jataka tales, events in the life of the Buddha, and popular mythological figures.

Use of Stupas

In Theravada Buddhism, circumambulation or pradakhshina has been an important ritual and devotional practice since the earliest times, and stupas always have a pradakhshina path around them. 

The journey to enlightenment

Buddhists visit stupas to perform rituals that help them to achieve one of the most important goals of Buddhism: to understand the Buddha’s teachings, so when they die they cease to be caught up in samsara, the endless cycle of birth and death. Once individuals come to fully understand The Four Noble Truths, they are able to achieve Enlightenment, or the complete knowledge of the dharma. In fact, Buddha means “the Enlightened One” and it is the knowledge that the Buddha gained on his way to achieving Enlightenment that Buddhist practitioners seek on their own journey toward Enlightenment.

The circle or wheel

One of the early sutras (a collection of sayings attributed to the Buddha forming a religious text) records that the Buddha gave specific directions regarding the appropriate method of honoring his remains (the Maha-parinibbāna sutra): his ashes were to be buried in a stupa at the crossing of the mythical four great roads (the four directions of space), the unmoving hub of the wheel, the place of Enlightenment.

If one thinks of the stupa as a circle or wheel, the unmoving center symbolizes Enlightenment. Likewise, the practitioner achieves stillness and peace when the Buddhist dharma is fully understood. Many stupas are placed on a square base, and the four sides represent the four directions, north, south, east and west. Each side often has a gate in the center, which allows the practitioner to enter from any side. The gates are called torana. Each gate also represents the four great life events of the Buddha: East (Buddha’s birth), South (Enlightenment), West (First Sermon where he preached his teachings or dharma), and North (Nirvana). The gates are turned at right angles to the axis mundi to indicate movement in the manner of the arms of a svastika, a directional symbol that, in Sanskrit, means “to be good” (“su” means good or auspicious and “asti” means to be). The torana are directional gates guiding the practitioner in the correct direction on the correct path to Enlightenment, the understanding of the Four Noble Truths.

Circumambulation

The practitioner does not enter the stupa, it is a solid object. Instead, the practitioner circumambulates (walks around) it as a meditational practice focusing on the Buddha’s teachings. This movement suggests the endless cycle of rebirth (samsara) and the spokes of the Eightfold Path (eight guidelines that assist the practitioner) that leads to knowledge of the Four Noble Truths and into the center of the unmoving hub of the wheel, Enlightenment. This walking meditation at a stupa enables the practitioner to visualize Enlightenment as the movement from the perimeter of the stupa to the unmoving hub at the center marked by the yasti.

The practitioner can walk to circumambulate the stupa or move around it through a series of prostrations (a movement that brings the practitioner’s body down low to the ground in a position of submission). An energetic and circular movement around the stupa raises the body’s temperature. Practitioners do this to mimic the heat of the fire that cremated the Buddha's body, a process that burned away the bonds of self-hood and attachment to the mundane or ordinary world. Attachments to the earthly realm are considered obstacles in the path toward Enlightenment. Circumambulation is not veneration for the relics themselves—a distinction sometime lost on novice practitioners. The Buddha did not want to be revered as a god, but wanted his ashes in the stupas to serve as a reminder of the Four Noble Truths.

Questions –

1.            What is a Buddharupa and how is it used?

2.            What are The four postures of the Buddha and what do they mean?

3.            Explain what a meaning of the parts of a Theravada stupa is and what a stupa symbolises.

4.            Explain what way a Theravada would use a Buddhist Stupa.

The goal of nibbana and parinibbana as a central teaching in Theravada.

Theravada Buddhists believe the monastic life is the best way to achieve enlightenment and nibbana – a state of peace and liberation from suffering. In Buddhism, the term parinibbāna is used to refer to nirvana-after-death, which occurs upon the death of the body of someone who has attained nirvana during his or her lifetime. It implies a release from the Saṃsāra, karma and rebirth as well as the dissolution of the skandhas.

1.            What does the term Nibbanna mean?

is a fully enlightened being. Buddha recognized four distinct levels of realization, each marked by a deep and unmistakable experience of selflessness, followed by certain changes in outlook and behaviour.

The experience generally occurs during intensive meditation, when the attention has become one-pointed, and follows extensive study and understanding of the basic truths of Buddhism.

The four stages of enlightenment are Sotapanna, Sakadagami, Anagami and Arahant. The teaching of the four stages is a central element of the early Buddhist schools, including Theravada Buddhism.

The goal of Theravada?

In the Fire Sermon The Buddha Theravada think shows the nirvana ideal? Liberation after individual enlightenment.  He said “be ye lamps unto yourselves"

Nibanna / Nirvana described in the samyutta nikaya.  "It is, o bhikkhus, the extinction of desire, the extinction of hatred, the extinction of illusion".  Bhikkhu Bodhi describe nirvana as the "the ultimate goal".

The Buddha Thervada argue was Mortal. The mahaparinirvana sutta supports the Buddha's mortal nature? "Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world"

The Theravada view on death and the afterlife is that death leads to rebirth via cycle of samsara. Parinibbana- "eternal bliss", what happens to a dead arhat. Nirvana is escaping samsara, following insight into 4NT which is salvation.  This is based off of Buddha's teachings but he himself is dead and gone. 

Gunaratana describe the focus of Theravada ontology? "Don't cling to anything and don't reject anything"  and "Theravada Buddhism places additional value on liberation when it accompanied by jhanas and skill in the modes of enlightenment"

Questions –

1.            What does the term Nibbanna mean?

2.            What does the term parri-nibbanna mean?

3.            Explain what an Arhant has realised.

4.            Explain what the Buddha said and in the Fire sermon.

Renunciation, and the four stages to becoming an arahant.

The 4 Stages of Enlightenment (becoming an arahant)

Stream-enterer

The first stage is that of Sotāpanna literally meaning “one who enters the stream,” with the stream being the Noble Eightfold Path regarded as the highest Dharma.

The stream-enterer is also said to have “opened the eye of the Dharma” and is guaranteed enlightenment after no more than seven successive rebirths, possibly fewer. The stream-enterer can also be sure that he will not be reborn in any of the unhappy states or rebirths (an animal, a preta, or in hell). He can only be reborn as a human being, or in a heavenly realm. The stream-enterer has attained an intuitive grasp of Buddhist doctrine - “right view”, has complete confidence in the Three Jewels of Buddha, Dhamma, and Sangha, and has good moral behaviour (Sila).

When you become a stream-enterer, your experience eliminates the illusion that you’re really a separate self.

In everyday life, you may still get caught up by greed, anger, ignorance, and other negative feelings. However, the stream-enterer also has unshakable confidence and dedication to the Buddhist spiritual path.

Once Returner

The second stage is that of the Sakadāgāmī, literally meaning “one who once comes”. The once-returner will return to the human world only one more time, and will attain Nirvana in that life.

After you become a stream-enterer and after a period of time (generally years of devoted practice) in which your concentration gets even stronger and your mind becomes even more tranquil, you have another direct insight into no-self.

This insight brings a significant reduction in attachment and aversion and the suffering that accompanies these states of mind. For example, occasional irritation and preference replace hatred and greed, which no longer have any hold over the once-returner.

Never-returner

The third stage is that of the Anāgāmī, literally meaning “one who does not come. The non-returner does not come back into human existence, or any lower world, after death. Instead, he is reborn in one of the “Pure Abodes”, where he will attain Nibbana; some of them are reborn a second time in a higher world of the Pure Abodes, but in no case are born into a lower state.

An Anāgāmī has abandoned the restraints that bind the mind to the cycle of rebirth, and is thus partially enlightened, and on the way to perfect and complete Enlightenment.

After entry to this stage, all of the worst hindrances, such as hatred, greed, jealousy, and ignorance, completely drop away, but a hint of a self-sense still remains — and with it, the slightest trace of restlessness and dissatisfaction sticks around as well.  These people appear to be extremely content, peaceful, and without desire, but the subtlest preference for positive rather than negative experiences remains.

Arahant

The fourth stage is that of Arahant, a fully enlightened human being who has wholly abandoned saṃsāra, and who upon decease Parinibbāna will not be reborn in any world.

At this stage, the path bears ultimate fruit in nibbana — any residual trace of a separate self falls away for good. The experience, frequently accompanied by unimaginable bliss, has been compared to falling into the depths of a cloud and disappearing. At this point, the circumstances of life no longer have the slightest hold over you. As Buddha said, all that needed to be done has been done. There’s nothing further to realize. The path is complete, and no further rebirths are necessary.

Warder define the arhat as "perfected person". The Kalupahana describes the relationship between nirvana and arhats as "for the experience of Arhatship is the same as that of nirvana". Buddhaghosa describe the arhat as "one who has followed to its end the way of Dharma" Harvey describe the arhat as "a monk whose mind is freed" and Gunaratana describe the arhat as "Through their mastery over the formless attainments they are liberated from the material body"

Questions –

1.            What is the first stage of the Arhat path?

2.            What is the second stage of the Arhat path?

3.            What is the third stage of the Arhat path?

4.            What is the final stage of the Arhat path?

The Advanced Dharma.

The Theravada Buddhism Advanced teaching is found in the Abhidharma in the Tipitaka and then in the commentarial tradition that followed perhaps culminated in Buddhagoshas work.    The philosophy of Theravada is a Realistic ontology- object and perception exist simultaneously, however there is only dependent reality

Dukkha: "blazing masses of fuel" (fire analogy)   Fire Sermon

Orthodoxy was established at Asokas council. 

“Whatever the Buddha-hood is…it is a self victory”

Sometimes Theravada is regarded as ‘orthodox’ (original) Buddhism, with a focus on sticking to Buddha’s original teachings and practices, particularly on meditation and monasticism.

Theravada questions the lone Buddhist who gains enlightenment but does not teach it to others. Gunaratana argues, against Mahayana. His Theravada view being the path of individual discovery and learning from the Arhats wisdom on gaining enlightenment. Gombrich argues.

“Theravada Buddhism is focused on understanding and practicing the Dharma as taught by the Buddha, because the path that will both lead to nirvana (enlightenment while they are still alive) and parnibanna (the total cessation form rebirth within samsara)”

Some Theravadins also believe in the transfer of their merit to someone else. This is important when someone dies. The family gather and transfer their merit to the deceased in the hope of a favourable rebirth.

Theravadins e.g. believe in the five aggregates or skandhas, the five aspects people are made up of;

The Arhat Path 

There are many characteristics of Arhat. They are blissful, have no desire and are free from ego, delusion, lust and conceit. The Arhat pad: is to practise the seven elements of liberation, cultivate the five favourable conditions, avoid the four unfavourable conditions and develop the six higher kinds of knowledge as seen in Table 1.1

Table 1.1 The Arhat path

Seven elements of liberation

Five favourable conditions

Four unfavourable conditions

Six higher kinds of knowledge

Mindfulness

Faith in the Buddha

Believing your teacher is omniscient

Study

Good health

Following a non-Buddhist tradition

Divine ear

Energy

Sincerity

Following rational analysis only

Divine eye

Joy

Energy

Accepting a stupid teacher

Divine mind

Serenity

Wisdom and discimination

Know ther past lives

Concentration

Not influenced by Karma

Equanimity

The Fetters

In Buddhism, a mental fetter, chain or bond (shackles a sentient being to saṃsāra, the cycle of lives with dukkha. By cutting through all fetters, one attains nibbana.  The Arhat abands all ten Fetters as seen in Table 1.2

Table 1.2 The Four planes of liberation

stage's

"fruit"

abandoned

fetters

rebirth(s)

until suffering's end

stream-enterer

1. identity view (Anatman)

2. doubt in Buddha

3. ascetic or ritual rules

lower

fetters

up to seven rebirths in

human or heavenly realms

once-returner[

once more as

a human

non-returner

4. sensual desire

5. ill will

once more in

a heavenly realm

(Pure Abodes)

arahant

6. material-rebirth desire

7. immaterial-rebirth desire

8. conceit

9. restlessness

10. ignorance

higher

fetters

no rebirth

In the Higher Abhidhama teaching

The points of controversy Kathāvatthu by Moggaliputta Tissa established at Asokas council was recorded in the three section of the Tipitaka.  A text rejected by Mahayana. There are 200 points of heterodox views contention included

Examples of rejected views

•        The views of the Pudgalavada school, which held that a 'person' exists as a real and ultimate fact and that it transmigrates from one life to the next.

•   That a perfected being (Arhat) can fall away from perfection.

•   The views of the Sarvastivadins, that "all [dharmas] exists" in the three times (past, present, future), a form of temporal eternalism.

•   That an Arhat can have a nocturnal emission.

•   That an Arhat may be lacking in knowledge, have doubts or be excelled by others.

•   That the duration of an awareness event can last a day or more.

•   That penetration and insight into the various stages of enlightenment is achieved gradually.

•   That the Buddha's worldly speech was somehow supramundane.

•   That all the powers of the Buddha are also possessed by his leading disciples.

•   That a layperson can become an Arhat.

•   That one can attain enlightenment at the moment of rebirth.

•   That the four noble truths, the immaterial states, space, and dependent origination are unconditioned.

•   That there is an intermediate state (Bardo) of existence

•   That all dhammas last for only a moment (ksana).

•   That all is due to Karma.

•   That it ought not be said the monastic order accepts gifts.

•   That the Buddha himself did not teach the dharma, but that it was taught by his magical creation.

•   That one who has attained jhana continues to hear sound

•   That the five gravest transgressions (matricide, patricide, etc.) involve immediate retribution even when committed unintentionally.

•   That final liberation can be obtained without eliminating a certain fetter.

Gunaratana on meditation and the four Jhannas

Born 1927- Bhante Henepola Gunaratana is a Sri Lankan Theravada Buddhist monk. He is often affectionately known as Bhante G. A Missionary in India for Maha Bodhi Society. Served the Untouchables in Sanchi, Delhi, and Bombay. Now lectures. He wrote the book

Gunaratana argues that mindfulness is the heart of Theravada practice. It is the practice of making ourselves ready to receive enlightenment. In his book Mindfulness in Plain English he says of meditation …

●       "by silencing the mind, we can experience real peace"

●       "the purpose... is personal transformation"

●       "when you have learned compassion for yourself, compassion for others is automatic"

●       "Theravada Buddhism places additional value on liberation when it accompanied by jhanas and skill in the modes of enlightenment" Gunaratana

●       "Don't cling to anything and don't reject anything" Gunaratana

The Mediation practices of Theravada shape and express their religious identity in Theravada because it is divided into the practices of the laity and that by the ordained in the Four fold Sangha  Ordained / Laity – The emphasis on religious practice for laity- Puja and Punna (offerings to monks)  The Ordained -  Samatha and Vipassana. 

The four Jhannas

These are meditative states the Theravada Monk aims to learn to progress through. They are described in the Abhidhamma

1. jhana – an unbroken attention to the object of meditation, detached from the world and in a total state of calm.

2. jhana- thoughts are discarded as detachment becomes intense

3. jhana- totally composed and with absolute attentiveness but still clearly conscious

4th jhana - a state beyond all differentiation, beyond pleasure and pain, beyond all sense of joy and thought construction

Similarities and differences between Theravada and Mahayana Buddhism

Note that Mahayana Buddhism is explored further in Chapter 5.

Table 1.3 Similarities and differences between Theravada and Mahayana Buddhism

Similarities

Differences

The three marks of existence are the same (anicca, anatta, dukkha)

Dependent origination is the same as sunyata.

+ The monastic sangha maintains the Buddha's

teachings.

+ The monastic sangha provides spiritual support to the lay

community.

+ Meditation helps a person to become aware of and transform the mind so that craving can be overcome, positive qualities can be cultivated and the nature of life better understood. There are many different meditation techniques.

+ There is no all-powerful creator God.

Mahayana Buddhists believe that the Pali Canon only contains part of the Buddha's teachings. According to their mythology, the rest were given to the naga earth spirits to look after until humans were ready to understand them.

+ Theravada Buddhists follow the Arhat path,  Mahayana Buddhists follow the Bodhisattva path.

+ Mahayana Buddhists see the universe as full of trscendental Buddhas and Bodhisattvas, figures who embody the energy and qualities of the awakened mind. Through meditation, imagination and in visons these 'beings' can support the quest for enlightenment. Theravada Buddhists reject this.

+ Further adaptions to Mahayana Buddhism such as the tantric and esoteric ritual elements of Tibetan Buddhism are quite different from Theravada Buddhism which is very down to earth.

+ Another form of Mahayana Buddhism is PureLand Buddhism. Pure Land Buddhism is an

example of ‘other power’ focusing more on faith in Amida Budhha whereas Theravada Buddhism is more focused on self- reliance.

Questions –

1.            What is the Abhidhamma?

2.            What sort of stages does the Abhidhamma say one goes through on the Arhat path?

3.            What is the points of controversy Kathāvatthu by Moggaliputta Tissa?

4.            What sort of points of controversy called heretical in the Abhidhamma points of controversy and what is their significance?

5.            Explore what makes Theravada Buddhism distinctive.

6.              To what extent does the Arhat path reflect the teachings of the Eightfold Path?