1. SHS
Introduction to World Religions
and Belief Systems
Module 9:
Theravada Buddhism
AIRs - LM
LU_Introduction to World Religions and Belief Systems _Module9
4. Introductory Message
This Self-Learning Module (SLM) is prepared so that you, our dear
learners, can continue your studies and learn while at home. Activities,
questions, directions, exercises, and discussions are carefully stated for you
to understand each lesson.
Each SLM is composed of different parts. Each part shall guide you
step-by-step as you discover and understand the lesson prepared for you.
Pre-tests are provided to measure your prior knowledge on lessons in
each SLM. This will tell you if you need to proceed on completing this
module or if you need to ask your facilitator or your teacher’s assistance for
better understanding of the lesson. At the end of each module, you need to
answer the post-test to self-check your learning. Answer keys are provided
for each activity and test. We trust that you will be honest in using these.
In addition to the material in the main text, Notes to the Teacher are
also provided to our facilitators and parents for strategies and reminders on
how they can best help you on your home-based learning.
Please use this module with care. Do not put unnecessary marks on
any part of this SLM. Use a separate sheet of paper in answering the
exercises and tests. And read the instructions carefully before performing
each task.
If you have any questions in using this SLM or any difficulty in
answering the tasks in this module, do not hesitate to consult your teacher
or facilitator.
Thank you.
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You have learned from the previous module the history, core teachings,
beliefs, practices and related issues concerning Hinduism which were clearly
introduced, explored and analyzed.
The lesson and activities in this module will introduce to you the interesting
origin or history that will help you analyze the core teachings, fundamental
beliefs, practices, and related issues of Theravada Buddhism
(HUMSS_WRB12-II/IV-9).
After going through this learning material, you are expected to attain the
following subtasks/learning objectives:
1. define Buddhism;
2. explain the core teachings of Theravada Buddhism (Four Noble Truths,
and Noble Eightfold Path),
3. execute a meditation exercise and write a reflection paper regarding the
meditation experience,
4. examine issues related to Theravada Buddhism.
Target
Refresh your mind and get ready for new learnings.
Enjoy doing the following activities.
Good luck!
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Activity 1: “Fill Me”
Direction: In a separate sheet of paper, make a concept map related to Buddhism.
BUDDHISM
___
___
___
___
For a more thorough understanding of the topic, you have to perform
the activities ahead. Enjoy the exercises.
Jumpstart
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Buddhism is the religion of around 500 million people or about 7% to 8%
of the world’s population. Buddhist followers are mostly found in the Asian
continent, with China having the largest population at around 244 million or 18%
of its total population. Asian countries that have the highest Buddhist majority in
terms of population include Cambodia (97%), Thailand (93%), Myanmar (80%),
Bhutan (75%), Sri Lanka (69%), and Laos (66%). Buddhism has two main divisions
and many sets. Buddhism is one of the most practical among the world’s great
religious because its belief system intends to meet basic human needs and solve
humankind’s spiritual problem without depending on supernatural forces (Brown,
1975). The two main divisions of religion are Mahayana Buddhism and Theravada
Buddhism.
A major branch of the religion, the Theravada Buddhism (“school of elder
monks” or school of the ancients”). Or the “Southern School of Buddhism” draws
on the collected teachings of the oldest recorded text of Buddhist texts to become
its central precept, the Pali Canon. This school claims to have preserved the
original teachings of Siddharta with pristine purity (Clasper, 1992). Theravada
Buddhism has gained considerable following in the West in the modern times.
HISTORICAL BACKGROUND
Buddhism has been existence for over 2,500 years and has never
experienced any drastic or radical schisms in its revolution (Toula-Breysse, 2001).
As the disciples of Siddharta Gautama spread this word and preached throughout
various communities, there came a need for them to adapt to local culture,
politics, and economic context. Emerging branches of Buddhism had become
adjusted to the milieu of the place. They may differ in the doctrines of Buddhism
but their relationships with other subgroups are generally good (Toula-Breysse,
2001). The basic tenets of both major schools of thought originate from Siddharta
Gautama whose life has become a constant source of inspiration to others
(Brown,1975).
Life of the Buddha
The sage Siddharta Gautama may have been born between 563 B.C.E to
480 B.C.E into the Sakya tribe in Lumbini (in present-day Nepal) near the town of
Kapilavastu9capital city of the Sakya state) in the foothills of the Nepales
Himalayas(Kulananda, 2001). Born a Kshatriya, his father was Suddhodana, an
aristocratic Hindu chieftain, and his mother was Mahmaya, a Koliyan princess.
Buddha’s family name was Gautama or Gotama. According to tradition, at the time
when Siddharta was conceived, Quenn Mahamaya dreamt of a brilliant white light
shining down to her from the sky. In the rays of the light was a magnificient white
elephant with six large tusks. The elephant of light moved closer to the queen and
melted into her body.
Discover
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Ten months later, Siddhartha was born. He emerged from the side of the
queen, took seven steps, and said, “I have been born to achieve awakening (bodhi)
for the good of the world: this is my last birth (Coogan, 2005). Mahayama died
shortly after giving birth to Siddharta, also known as “Sakyamuni or the “sage of
the Sakya clan”. The name “Siddharta means “he who achieves his aim”. He was
reared by Mahayama’s younger sister Mahpajapati who became his father’s second
wife and the first woman to request ordination from the Buddha. The word
“Buddha” means “the awakened one” or the enlightened one”.
At the time of his birth, the seer Asita predicted that the child was destined
for either political or spiritual ascendancy (Skilton 1994; Kulananda, 2001). Since
Suddhodana wanted Siddharta to choose the life of a great king, he made sure
that the young boy experienced the comfort of wealth and power. In effect,
Suddhodana kept his child shielded from the harsh realities of human suffering
outside the luxurious palace. He was given noble education and instruction in
science, horsemanship, and archery (Toula-Breysse, 2001). At the age of sixteen,
Suddhodana arrange Siddharta’s marriage to a beautiful and refined woman,
Yasodhara (also Siddharta’s cousin), who later give birth to their son Rahula,
Siddharta spent 29 years as prince in Kapilavastu and he began to develop a keen
sense of discontent. As he felt constant emptiness despite living a life of luxury
and ease, he sought answers to his questions by leaving his comfortable abode
without the knowledge and approval of his family. He left his wife, child, and social
status as he began to search for truth and liberation (Kulananda, 2001).
Siddhartha venture outside the comfort of the palace led him to encounter a
series of human suffering that eventually transformed his outlook on life (brown,
1975). The four encounters or the “Four Signs” that occurred made him realize the
inevitability of misery in people’s lives. Firstly, meeting an old man made him
accept that old age was unavoidable circumstance no matter what how unwelcome
it is to a person. Secondly, a crippled man reflected upon him that illness is
inescapable despite a person’s relentless effort to avoid any disease. Thirdly, a
decaying corpse made him understand that death was the inevitable end of all.
Lastly, an ascetic monk or shramana impressed upon him the person’s tranquility
and the possibility of renouncing worldly pleasures in exchange for utter quietude.
All these distressing manifestations convinced him that worldly and material
possessions could not satisfy one’s need. Taking his finest horse, he rode off into
the night. He cut his hair and beard, and sent them back with the horse by his
charioteer. Ultimately, he renounced the members of his caste despite his father’s
resistance and he resolved to become a mendicant, a beggar of alms. Also known
as the “Great Renunciation”, he lived as an ascetic with homeless existence
(Bowker, 1997). He went to the forest and clothed himself in the yellow robes of a
hermit. (Brown, 1975).
Siddhartha practiced ascetism in search of a way to escape suffering. Far
withdrawn from his accustomed environment, he lived at the outskirts of the
society and associated himself with religious masters such as Alara Kalama and
Uddaka Ramaputta (Skilton, 1994). For the next six years, he practiced religious
strictness, wore no clothes, and did not wash (Kulanada, 2001). Food and sleep
became scarce. Naturally, he became emaciated and feeble as a result of long
periods of starvation. All these actions made him realize the absurdity of excessive
ascetism and that the life of deprivation was no better than a life of pleasure. In the
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end, Siddhartha advocated the avoidance of two extremes, namely, self-indulgence,
and self-denial and taught the way toward the “Middle Path” that was a life of self-
discipline and introspection but not self-flagellation (Losch,2001).
Seated beneath a pipal tree, now known as the no or Bodhi tree, near the
India village of Bodh Gaya in Bihar, Siddharta finally obtained his enlightenment
after years of searching as he passed the four stages of meditative trance or
dhyana/jhana. Buddhist legend recounts his triumph over the devil Mara who
personified evil forces that torment the minds of human kind, including greed,
hatred, ignorance, jealousy and doubt. Despite the many attempts of Mara to
disturb Siddharta’s firm meditation appearing as storms and rains, the devil was
vanquished and faded like a bad dream. After 49 days of meditation, Siddhartha
emerged victorious and attained the state of absolute awakening. He became a
“Buddha” or the “awakened one” whose very action from thereon would be
motivated only by generosity, compassion, and wisdom. He had visions of endless
cycle of birth and death that was the fate of humankind (Hope,1983). Siddharta
was 35 years old when he attained enlightenment. At the age of 80 and on a full
moon day, Siddharta died in Kushinagar between 483 B.C.E. during the early
years of Ajasatru (Bimbisara’s successor) who ruled around 492 B.C.E to 460
B.C.E. Tradition has it that his final words were, Subject to decay are all
component things. Strive earnestly to work out your own salvation (Hopfe, 1983).
The cause of death was a meal received from a metalworker that led to dysentery.
His remains were cremated seven days after and the ashes were divided among
eight clan groups as they built a sacred cairn over their portion of the relic
(Parrinder, 1987). The memorial mound or stupa became an object of devotion for
Buddhists that developed later on as pagoda in Sri Lanka and Southeast Asia.
SACRED SCRIPTURES
The early schools of Buddhism developed their own unique body of sacred
texts. Or 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 o Theravada Buddhists is the first
known, the most conservative, and the most complete extant early canon of
Buddhist writings. Immediately after Siddharta’s death or parinirvana, the “First
Buddhist Coincil” 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 on palm trees five centuries during the “Fourth Buddhist Council”
held in B.C.E. The monks saw the need to commit into writing the Pali Canon so
that in the event that monks die, important Buddhist teachings would still remain.
In Pali language, the word pitaka translates as “basket” referring to the
receptacles where the palm leaf manuscripts were stored by the monks. The three
baskets(tipitaka/tripitaka) and their contents are summarized below:
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BELIEFS AND DOCTRINES
Another feature of Buddhism is the belief that soul or atman do not exist as
people live in a state of nonsounds or anatman/anatta. Buddhism dose not preach
that human 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 anityaanicca states that all conditioned things are transitory
and passing; they all have beginning and end to their existence (Skilton, 1994).
Human existence, or that we actually call soul, is a composite of five mental or
physical aggregates or khandas. These aggregates include (1) physical form or
coreporeality, (2) feelings or sensations, (3) understanding or perception, (4) will or
mental formation, and (5) consciousness. In effect, no soul is reborn because there
is no permanence in 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 Eight-Fold”.
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 maybe
manifested in misery, distress, agony, emptiness, or conflict. 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 the Siddhartha’s
teachings, this profound doctrine is the heart of Buddhism which is summarized
below:
1. The First Noble Truth. This identifies the origin of the problem-the dukkha.
Suffering can be experienced throughout the different stages of a person’s life-form
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 to
suffering.
2. The Second Noble Truth. This explains the cause of suffering or the
samodaya – in craving or desire (or tanha), in the perpetual thirst of humans to
consume things, experiences or ideas (Parrinder, 1971). People are never satisfied
as they always want more or something else, want something new, or want to
discontinue something. People crave for existence or non-existence and seek
Tipitaka Contents
Sutta Pitaka (Discourse) Buddha’s doctrinal discourses; short poems to long
prose narratives about Siddharta’s previous lives.
Vinaya Pitaka(Discipline) Rules of discipline; that illustrate Buddhist moral
principles.
Adhidhamma
Pitaka(Ultimate Doctrine)
Systematic analysis on the categories of Buddhist
thought.
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sensual pleasures. People search for self-satisfaction from things they believe they
can experience. However, since the nature of all things is impermanent, people
become attached to these things due to ignorance that leads to desire and eventual
suffering (Brown, 1975).
3. The Third Noble Truth. These assert that there is cessation or nirodha to
suffering and bondage by eliminating craving and desire. By dropping the bonds of
craving, one gets to be released from the fundamental nature of reality.
4. The Fourth Noble Truth. This directs an individual to the path or magga
leading to the termination of craving and desire, and to eventual cessation of pain.
Likewise, one must avoid self-indulgence and self-torture since both are profitless.
This is the path toward moderation or the “Middle Way” (Buddhist teaching
recognizes that it is only in following the Middle Way that the individual will find
happiness, peace and eventually enlightenment) 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 divide into three aspects, namely, wisdom,
morality, and meditation. For path of wisdom, this includes Right View and Right
Intention. For path to morality, this includes Right Speech, Right Action, and Right
Livelihood. For path to meditation, it consists of Right Effort, Right Mindfulness, and
Right Concentration. The table below summarizes the essence of the “Noble
Eightfold Path.”
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 subject 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 is influenced by the karma is a
law of cause and effect.
Law of Dependent Origination
The Law of Dependent Origination or Paticca - samuppada is one of the
insightful teachings of Siddhartha. With everything built upon a set of relations, it
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follows that every effect has a definite cause and every cause has a definite effect.
In short, nothing comes into being by mere accident and actions do not happen in
a random way. A short formula for this principle 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).
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. 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 if 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 Siddharta during the same year that he attained enlightenment.
The Three Jewels/Triple Gems
These three-the Buddha, the Dhamma, and the Sangha-are too important to
Buddhism that they are referred to as the “Triple Gem”. These three are the basis
of “taking refuge” for Buddhist: To “take refuge” is a profession of one’s faith and
an intention to put oneself under another’s protection.
The first gem, the Buddha, refers to the inspiration from Siddharta
Gautama, the teacher who led his disciples to enlightenment. Taking refuge in
Buddha means that the believer places his/her faith in Buddha’s teachings as way
to liberate oneself from suffering in this world. Taking refuge in the Buddha also
means that the believer recognizes his/her capacity to “be a Buddha”, an
enlightened one,” through the practice of meditation and loving kindness to all
beings.
The second gem, the Dhamma, refers to the teaching of the Buddha.
Dhamma in Pali word means “truth”. Buddhist believe that the teachings of the
Buddha found in the suttas(discourses) preserved by his followers provide the path
to enlightenment. The duty of the believer is to put the teachings to practice in
order to attain enlightenment.
The third gem, the Sangha, refers to the monastic order founded by the
Buddha. The sangha preserves the teachings, and passes them on to future
generations. Ordained men (in other traditions also women) give their whole lives to
attain enlightenment and help others in the path of their own liberation from
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suffering. In some traditions, the sangha includes all practitioners of Buddha’s
teachings, which includes monks, nuns, and lay people.
The Five Precepts
After reciting the Triple Gem, most devout Buddhist will also recite the
Panca Sila (The Five Precepts), which contains the believer’s basic moral guidelines.
This is similar to a Christian’s ten Commandments. The Five Precepts, however,
begins with “I take the precept to….,” which is slightly different from “You shall
not…” that begins each of the Ten Commandments. The taking of the precepts
demonstrates Buddhism’s emphasis on personal responsibility in one’s moral
decisions.
The five precepts are as follows:
1. I take the precept to abstain from destroying living beings (killing).
2. I take the precept to abstain from taking things not given (stealing).
3. I take the precept to abstain from sexual misconduct.
4. I take the precept to abstain from false speech (lying).
5. I take the precept to abstain from anything that causes intoxication or
heedlessness (getting drunk or using illegal drugs).
WORSHIP AND OBSERVANCES
Attainment of salvation for any Buddhist is by way of one’s action without
the assistance of any supreme or supernatural being. Followers are guided by the
teachings of Siddhartha as lay people offer gifts to Siddhartha and the sangha
during days of worship and observance.
In Buddhism, stupas are commemorative monuments that contain sacred
relics associated with Siddhartha himself, and the venerable monks and nuns.
These burial mounds predate Buddhism as ancient Indian Kings and heroes were
housed in stupas.
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 birth of Siddhartha about 2,500 years ago. 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.
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 Buddhist.
The subdivision 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 Mahavira or “Great Monastery” of Anuradahapura 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
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between 277 B.C.E. and 304 B.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 as some scholars state it has no
rationalization in Siddhartha’s teachings. However, there are instances in its
existence 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 support
military solution to the country’s ongoing civil war.
When Buddhist 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 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 the society as they share equal responsibilities in their family duties. Within the
sangha, Siddhartha recognized the potential and value of bhikkkunis who were also
experts in teaching the dharma. These include Dhammadina, Khema, and
Uppalavanna. Siddhartha acknowledged that man is not always wise as woman is
also wise.
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Activity 1: “My Point of View”
Directions: Explain the following core teachings of Theravada Buddhism from
your own understanding. Your answer will be graded based on the rubric below.
Use separate sheet of paper for your answer.
1. The Four Noble Truths
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
2. The Noble Eightfold Path
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
Rubrics for Essay
5 The question was answered very clearly and definitively.
4 The question was answered clearly and definitively.
3 The question was treated quite clearly and definitively.
2 The question was poorly answered.
1 The question was not answered well.
Here are some enrichment activity for you to work on to master and
strengthen the basic concepts you have learned from this lesson.
Explore
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Activity 1. “Connect and Reflect”
Directions: Answer the following questions briefly and concisely. Use a separate
sheet of paper for your answers.
1. If you were a Buddhist, which of the Five Precepts do you think you would find
hardest to keep? Explain why you have chosen this one.
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
2. If you were to follow the Five Precepts, how do you think it would change your
life?
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
3. Explain how wisdom, morality and meditation could lead to happiness?
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
Rubrics for Essay
5 The question was answered very clearly and definitively.
4 The question was answered clearly and definitively.
3 The question was treated quite clearly and definitively.
2 The question was poorly answered.
1 The question was not answered well.
Great job! You have understood the lesson. Here is a more
depth activity that will help you understand the core teachings
and practices of Theravada Buddhism.
Deepen
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Activity 2: “My Meditation Experience”
Directions: Execute the following steps on meditation and write your fruitful
experienced after the activity. Use a separate sheet of paper for your answer.
Find a comfortable and quiet place where you will not be disturbed. Sit down
cross-legged, preferably using a pillow to sit on. Straighten your back and slightly
tilt your head down. You may choose to close your eyes or keep them open. Stick to
your tongue to your palate (at the back of your upper front teeth). Place your hands
near your navel. Place the right hand on top of the left hand and join thumps to
form a circle.
Be conscious of your breathing. Observe how air comes through your nostrils and
reaches your lungs, and how it exits through your nostrils again. It helps, count
mentally from 1 to 10 at the end of each breath cycle.
If there are thoughts that enter your mind, simply notice them. Do not attempt to
suppress them, but do not “follow” them either. Just focus on your breathing. If
you lose your attention to your breathing and “followed” a thought, simply return
to observing your breathing.
If you feel discomfort because of prolonged sitting (which is normal), simply observe
the discomfort: when it is located, how does it feel, and the intensity. You may shift
a bit in your sitting if the discomfort becomes significant; otherwise continue
sitting still.
Do this for 10 minutes.
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I. Multiple Choice
Directions: Read and analyze the statements below. Write the letter of the correct
answer on a separate sheet of paper.
1. What “Buddha” means?
A. The anointed one B. The chosen one
C. The enlightened one D. The favored one
2. In her dream prior to her pregnancy, Queen Mahamaya dreamt about a white
________.
A. Cat B. Cow C. Elephant D. Monkey
3. What Seer Asita predicted about baby Siddhartha Gautama would one day be?
A. A great king B. A great teacher
C. A great leader D. A great spiritual leader
4. What is the last four passing sights that Siddhartha Gautama had the sight of?
A. An old man B. An ascetic monk
C. A decaying corpse D. A sick man
5. One who has achieved enlightenment with the guidance of the Buddha is
called ___________?
A. An arhat B. A guru
C. A Buddha D. A sangha
6. What sacred Buddhist text recognized by Theravada Buddhism?
A. Heart Sutra B. Sutta Pitaka
C. Lotus Sutra D. Tripitaka
7. What part of the Tripitaka consists of the systematic analysis of the categories of
Buddhist thought?
A. Discipline Basket B. Special Teaching Basket
C. Discourse Basket D. Ultimate Doctrine Basket
8. The Buddha, Dharma, and Sangha are regarded as Buddhism’s
_________________?
A. Three Baskets B. Three Gems
C. Three Marks of Existence D. Three Sutras
9. Which refers to the community of Buddhist monks and nun?
A. Annica B. Dharma
C. Sangha D. Stupas
10. What Buddhist concept that rejects the belief in an eternal soul or the Hindu
concept of Atman?
A. Impermanence B. No-self C. Khandas D. Suffering
Gauge
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LU_Introduction to World Religions and Belief Systems_Module9
11. What is the cause of suffering, according to the Four Noble Truths?
A. Craving or desire B. Immorality
C. Dissatisfaction D. Misfortune
12. In which eightfold path group do right action, right speech and right livelihood
of belong?
A. Path of ethics B. Path of meditation
C. Path of morality D. Path of wisdom
13. What is the basic code of ethics for lay followers of Buddhism?
A. Four Noble Truths B. Five Precepts
C. Law of Karma D. Law of Dependent Arising
14. Which of the following is called the “School of Elder Monks”?
A. Mahayana Buddhism B. Theravada Buddhism
C. Vajrayana Buddhism D. None of these
15. What technique for meditation in Buddhism that uses koans?
A. Nichiren B. Yoga
C. Tendai D. Zen
II. Essay
Directions: Examine the issues below, in what way do Theravada teachings are
being observed? Your answer will be graded based on the rubric below. Use a
separate sheet of paper for your answer.
a. War and violence
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
b. Women in Buddhism
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
Rubrics for Essay
5 The question was answered very clearly and definitively.
4 The question was answered clearly and definitively.
3 The question was treated quite clearly and definitively.
2 The question was poorly answered.
1 The question was not answered well.
Great job! Be ready with the next module.
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LU_Introduction to World Religions and Belief Systems_Module9
Answer Key
Gauge
I.
Multiple
Choice
1.
C
2.
C
3.
D
4.
B
5.
A
6.
D
7.
D
8.
B
9.
C
10.
A
11.
A
12.
C
13.
B
14.
B
15.
D
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LU_Introduction to World Religions and Belief Systems_Module9
References
Printed Materials:
Balana, Louis D. Introduction to World Religions and Belief Systems. DepEd
Bataan, 2020
Cornelio, J.S, et. al. Introduction to World Religions and Belief Systems. First
Edition. Manila, Philippines: Rex Bookstore, Inc., 2016
Jr. Mabaquiao, Napoleon M. PhD. Introduction to World Religion and Belief
Systems, 927 Phoenix Bldg, Quezon Avenue, Quezon City, Metro Manila
Phoenix Publishing House (Pandayon Series), 2016
Ong, Jose A. et. al. Introduction to World Religions and Belief Systems. Araneta
Avenue, Quezon City: Vibal Group, Inc., 2016
Links:
https://rockinresources.com/product/writing-rubrics-paragraph-rubrics-
essay-rubrics-editable
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LU_Introduction to World Religions and Belief Systems_Module9
For inquiries or feedback, please write or call:
Department of Education – SDO La Union
Curriculum Implementation Division
Learning Resource Management Section
Flores St. Catbangen, San Fernando City La Union 2500
Telephone: (072) 607 - 8127
Telefax: (072) 205 - 0046
Email Address:
launion@deped.gov.ph
lrm.launion@deped.gov.ph
