Republic of the Philippines

11
Department of Education
REGION 1V-A CALABARZON
SCHOOLS DIVISION OF BATANGAS PROVINCE
MALVAR SENIOR HIGH SCHOOL
POBLACION, MALVAR, BATANGAS
____________________________________________________________
__________________________

Introduction to WorldReligions and

Belief Systems
Quarter 4 – Module 9
Theravada Buddhism

Address: San Joaquin Road, Poblacion, Malvar, Batangas

09171601390
[email protected]
www.shsinmalvar.org
 Introduction to World Religions and Belief Systems
Introductory Message

For the facilitator:

Welcome to the Introduction to World Religions an Belief System- Alternative Delivery

Mode (ADM) Module on Theravada Buddhism!
This module was collaboratively designed, developed and reviewed by
educators or facilitator to ensure its alignment to the curriculum designed by the
Department of Education for Senior High School in helping the learners meet the
standards set by the K to 12 Curriculum while overcoming their personal, social, and
economic constraints in schooling.
This learning resource hopes to engage the learners into guided and independent learning
activities at their own pace and time. Furthermore, this also aims to help learners acquire the
needed 21st century skills while takinginto consideration their needs and circumstances.
In addition to the material in the main text, you will also see this box in the body of the
module:

Notes to the Teacher

This contains helpful tips or strategies that
will help you in guiding the learners.

As a facilitator, you are expected to orient the learners on how to use this module. You
also need to keep track of the learners' progress while allowing them to manage their own
learning. Furthermore, you are expected to encourage and assist the learners as they do the tasks
included in the module.

Good luck and enjoy learning!!!

 What I Need to Know

THERAVADA BUDDHISM

Analyze the brief history, core teachings, fundamental beliefs, practices, and related issues of
Theravada Buddhism.

At the end of the module, you should be able to:

 Identify and explain the core teachings, fundamental beliefs and practices in Theravada
Buddhism;
 Describe the core teachings, fundamental beliefs and practices of Theravada Buddhism
through an essay; and
 Show appreciation and respect towards other religions/belief systems.

What I Know

MATCHING TYPE
Direction: Match Column A with Column B. Write the letter of the correct answer in your notebook or separate
sheet of paper.

COLUMN A COLUMN B
A. It is the standard collection of scriptures inthe
1. Dhamma or Dharma
Theravada Buddhist tradition, as preserved
in the Pāli language

2. Paticca-samuppada B. It means suffering

3. Dukkha C. It means soul

4. Abhidhamma Pitaka, D. Buddhist monks

5. Pali Canon E. Law of Dependent Origination

6. Bhikkhunis F. Teaching of the buddha

 G. The third basket that contains the work on
7. Hindu atman moral psychology

8. Anitya/anicca H. The mark of impermanence

9. Bhikkhus I. Buddhist nuns

10. Anatman/ anatta J. Siddhartha’s death

11. Vinaya Pitaka K. it means the “three baskets”

12. Parinirvana L. enlightenment

13. Nirvana M. state of nonsoulness

N. The first basket that contains the

conventional teaching delivered by
14. Tipitaka/Tripitaka
Siddhartha on different occasions

O. the second basket that contains the

disciplinary code required of Buddhist
15. Sutta Pitaka
monks

What’s In

Hinduism did not develop from the teachings of a single founder unlike Buddhism and
Christianity. Moreover, it has diverse traditions, owing to its long history and continued
development over the course of more than 3000 years.

Before we go further, try to answer the questions below.

1. How did Hinduism originate?
2. Differentiate Hinduism from Theravada Buddhism.
3. Differentiate Christianity from Theravada Buddhism.

What’s New

FILL IN THE BLANKS

Directions: Complete the table by filling in the blanks with the correct answer.Choose
the answer from the list below. Write your answers in your notebook or separate sheet of
paper.
 Untruthfulness tale-bearing single overcome
living thing consciousness Four Noble Truths feeling

maintain killing

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

(10) in deep meditation

What is It

THERAVADA BUDDHISM
Theravada (pronounced — more or less — "terra-VAH-dah"), the "Doctrine of the Elders," is
the school of Buddhism that draws its scriptural inspiration from the Tipitaka/Tripitaka, or Pali
canon, which scholars generally agree contains the earliest surviving record of the Buddha's
teachings. For many centuries, Theravada has been the predominant religion of continental
Southeast Asia (Thailand, Myanmar/Burma, Cambodia, and Laos) and Sri Lanka. Today, Theravada
Buddhists number well over 100 million worldwide. In recent decades Theravada has begun to take
root in the West.

Buddhism, founded in the late 6th century B.C.E. by Siddhartha Gautama (the "Buddha"), is
an important religion in most of the countries of Asia. Buddhism has assumed many different forms,
but in each case, there has been an attempt to draw from the life experiences of the Buddha, his
teachings, and the "spirit" or "essence" of his teachings (called dhamma or dharma) as models for
the religious life. However, not until the writing of the Buddha Charita (life of the Buddha) by
Ashvaghosa in the 1st or 2nd century C.E., gave a comprehensive account of his life. The Buddha
was born (ca. 563 B.C.E.) in a place called Lumbini near the Himalayan foothills, and he began
teaching around Benares (at Sarnath). His erain general was one of spiritual, intellectual, and social
ferment. This was the age when the Hindu ideal of renunciation of family and social life by holy
persons seeking Truth first became widespread, and when the Upanishads were written. Both can be
seen as moves away from the centrality of the Vedic fire sacrifice.

Siddhartha Gautama was the warrior son of a king and queen. According to legend, at his
birth a soothsayer predicted that he might become a renouncer (withdrawing from the temporal
life). To prevent this, his father provided him with many luxuries and pleasures. But, as a young man,
he once went on a series of four chariot rides where he first saw the more severe forms of human
suffering: old age, illness, and death (a corpse), as well as an ascetic renouncer. The contrast
between his life and this human suffering made him realize that all the pleasures on earth where in
fact transitory, and could only mask human suffering. Leaving his wife—and new son ("Rahula"—
fetter) he took on several teachers and tried severe renunciation in the forest until the point of near-
starvation. Finally, realizing that this too was only adding more suffering, he ate food and sat down
beneath a tree to meditate. By morning (or some say six months later) he had attained Nirvana
(Enlightenment), which provided both the true answers to the causes of suffering and permanent
release from it.

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
TIPITAKA CONTENTS

Sutta Pitaka (Discourse) Buddha’s doctrinal discourses; short

poems to long prose narratives about
Siddhartha’s previous lives

Vinaya Pitaka (Discipline) Rules of discipline; stories that illustrate

Buddhist moral principles

Abhidhamma Pitaka (Ultimate Doctrine) Systematic analysis of the categories of

Buddhist thought

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 permanencein anything (Bowker 1997).

FOUR NOBLE TRUTHS

The teachings of Siddhartha include discourses on the basic tenets of Buddhism, such as the
“Four Noble Truths” and the “Noble Eightfold Path.” Siddhartha’s pursuit for enlightenment was due
to the dissatisfaction he continually experienced despite living an opulent life in the palace. The Pali
term for unsatisfactoriness or suffering is dukkha (Kulananda 2001). Dukkha may be manifested in
misery, distress, agony, emptiness, or conflict. Outside the real world, Siddhartha began to witness
the various manifestations of inescapable suffering— from old age, illness, and eventual death.
Siddhartha analyzed the problem of dukkha that led him to arrive to the basic law of causation or
the “Four Noble Truths.” Perhaps the most well-known among Siddhartha’s teachings, this profound
doctrine is the heart of Buddhism, summarized below.

• 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.
• 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).

https://tinyurl.com/y6tqdcxq
 • The Third Noble Truth. This asserts that there is a cessation or nirodha to suffering
and bondage by eliminating craving and desire. By dropping the bonds of craving,
one gets to be released from the fundamental nature of reality.
• The Fourth Noble Truth. This directs an individual to the path or magga leading to
the termination of craving and desire, and to 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 EIGHTFOLD PATH
The Eightfold Path What One Must Do

Right View Understand the “Four Noble Truths”

Right Intention Free one’s self from ill-will, cruelty, and untruthfulness

Right Speech Abstain from untruthfulness, tale-bearing, harsh

language, and vain talk

Right Action Abstain from killing, stealing, and sexual misconduct

Right Livelihood Earn a living in a way not harmful to any living thing

Right Effort Avoid evil thoughts and overcome them, arouse good
thoughts and maintain them

Right Mindfulness Pay vigilant attention to every state of the body,feeling,

and mind

Right Concentration Concentrate on a single object so as to induce certain

special states of consciousness in deep meditation

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 basedon 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 nirvana 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 duringdays 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.

In Sri Lanka, many pilgrims visit Adam’s Peak or Sri Pada, a tall conical mountain popular for the
mark of the sacred footprint of Siddhartha (for Buddhists) and Adam (for Christians). For several hours,
pilgrims climb the mountain amidst arduous paths and thousands of steps. Most pilgrims undertake the
journey every month of April.

For Buddhist celebrations, the most important festival occurs every May on the night of the full
moon as Buddhist followers around the world commemorate the birth, enlightenment, and death of
Siddhartha about 2,500 years ago. Known as Vesakha or Vesak, it is also known as “Buddha Purnima” or
“Buddha Day.” Vesak refers to the lunar month that falls in May and “Vesak Day” is the holiest day for all
Buddhists. Celebrated with immense festivity, Buddhists send out thoughts of affectionate benevolence to
the living and to the departed ones. They also perform rituals at stupas.

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. When Buddhists defend their nations, home, and
family, this may not be necessarily wrong as the religion’s morality is based upon principles, not rules. It is
not righteous to ignore a circumstance when innocent civilians are killed and slaughtered. Buddhists are
taught not to yield to any form of evil power, whether originating from humans or supernatural beings.
They are compelled to go to war when other people do not value the concept of brotherhood as preached
by Siddhartha. They may defend and protect their country’s sovereignty and have the duty to join in the
struggle for amity and liberty. However, following Siddhartha’s teachings, everyone is encouraged to avoid
hostilities and instead find ways to resolve disagreements in a peaceful manner.

Women in Buddhism
Historically speaking, Siddhartha allowed women to participate in the sangha although there were
some stipulations. Siddhartha’s outlook is very different when one considers the status of women in ancient
India as being viewed as inferior to men. Considered at times belonging to the lowest caste, women’s
principal role was to become faithful and devoted housewives subject to the whims of their husbands. In
Buddhism, however, both sexes are seen as equally relevant in society as they share equal responsibilities
in their family duties. Within the sangha, Siddhartha recognized the potential and value of the bhikkunis
who were also experts in teaching the dharma. These include Dhammadina, Khema, and Uppalavanna.

What’s More

Directions: Read and write your answers in your notebook.

1. Why is Theravada Buddhism considered as a non-theistic religion?

2. Do you think it is easy to follow the Eight-fold Path? Why or why not?

Rubric:
Category 5 3 1
Content The content is relevant, The content is The content is
understandable, understandable, irrelevant,
complete and and substantial yet unsubstantial and
substantial incomplete incomplete
Readability of All texts are readable Some texts are Most of the text
Text and legibly written
readable and not are not readable
legibly written and legibly written
Spelling and No errors in grammar 3-5 errors in More than 5 errors
Grammar and spelling grammar and in grammar and
spelling spelling
 What I Have Learned

Directions:
1. In your notebook, answer the following questions in a paragraph form. Oneparagraph for each
question.

2. Your work will be graded using the rubrics for individual work attached below.
ESSAY

I have learned that

I have realized that

I will apply

Why do you think Buddhism is considered one of the most practical among
the world’s great religions?

INDIVIDUAL WORK RUBRICS

Exempl Sufficient3 Minimal Beginning1

ary4 points 2 points point
points
Reflection Critically Active and Makes use of Automatic/supe
on reviews
Existing existing careful existing rficial
Knowledge knowledge, consideration knowledge responses with
questions of existing without an little conscious
assumptions, knowledge and attempt to thought or
and articulates articulates new evaluate/apprais reference to
new understanding e knowledge; existing
perspectives as of knowledge demonstrates knowledge;
a result of as a result of understanding responses are
experience experience but does not offered without
relate to other attempting to
experiences or understand
 personal them
reaction
Connection Demonstrates Demonstrates Connects Connections
to
Academic superior clear experience with are not drawn
Concepts connection connections class content between
between between (concepts/theori experience and
experience and experience and es) but remains class content
class content class content superficial or (concepts/theor

(concepts/theorie (concepts/theor abstract ies) or

s) and literature; ies); evidence of literature
evidence of application of
application of theory.
theory and
reconstruction of
perspective
Evidence of Articulates Articulates new Limited/superfic No
Development transformation understanding/ ial insight about evidence
oftheir insights about self or particular ofinsights
perspectiveof self or issue/concept/ about self
themselves or particular problem as a or
about a issue/concept/ result of particular
particular problem as a experience issue/conc
issue/concept/ result of ept/
problem as a experience problem as
result of a result of
experience
experience
Clarity Consistently Mostly detailed Some words are Consiste
accurate and and mostly inaccurate or ntly
clear wording clear writing ambiguous. inaccura
and sentence and sentence te or
Confusing
structure. structure. ambiguo
sentence
us
structure.
wording,
confusin
g
sentence
structure.
Adapted from: https://brocku.ca/pedagogical-innovation/wp-content/uploads/sites/53/Critical-Reflection-Rubric.pdf
 What I Can Do

CONCEPT MAP
Direction: In your notebook, make a concept map based on what you have learnedabout
Theravada Buddhism. Use the sample diagram below as your guide.

BUDDHISM

Sacred Worship Subdivisions Beliefs and

Scriptures and Doctrines

Observances
 Assessment

MATCHING TYPE
This serves as your summative test.
Directions: Match Column A with Column B. Write the letter of the
correct answer in your notebook or a sheet of paper.
COLUMN A COLUMN B
A. It is the standard collection of scriptures inthe
1. dhamma or dharma
Theravada Buddhist tradition, as
preserved in the Pāli language

2. Paticca-samuppada B. It means suffering

3. Dukkha C. soul

4. Abhidhamma Pitaka, D. Buddhist monks

5. Pali Canon E. Law of Dependent Origination

6. Bhikkhunis F. Teaching of the buddha

G. The third basket that contains the work on

7. Hindu atman moral psychology

8. Anitya/anicca H. The mark of impermanence

9. Bhikkhus I. Buddhist nuns

10. anatman/ anatta J. Siddhartha’s death

11. Vinaya Pitaka K. it means the “three baskets”

12. Parinirvana L. enlightenment

13. Nirvana M. state of nonsoulness

N. The first basket that contains the

conventional teaching delivered by
14. Tipitaka/Tripitaka
Siddhartha on different occasions

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 O. the second basket that contains the
15. Sutta Pitaka disciplinary code required of Buddhist
monks

Additional Activities

No Additional Activity

References:

BOOK

Ong, Jerome, A., and dL. Jose, Mary Dorothy., Introduction to World
Religions andBelief System

TEACHERS GUIDE

Most Essential Learning Competencies

INTERNET SOURCES/PICTURES
https://lrmds.depednodis.net/flexied-
module/?fbclid=IwAR3eAL0JTznF6Jqm816rjHEhAKQndLNnLWsQP-
e5bkuN7F_uNLCtl2bmgLI

https://accesstoinsight.org/theravada.html#fnt-1, accessed
August 7, 2020.https://asiasociety.org/education/origins-
buddhism#:~:text=Buddhism%2C%20founded%20in%20the%20late,of%20the

%20countries%20of%20Asia., accessed August 7, 2020.

1 Peter 2:24 “ He took our sins on himself, giving his body to be nailed on the tree, so that we, being
dead to sin, might have a new life in righteousness, and by his wounds we have been made well.”

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