Theravada, literally, "the Teaching of the Elders" or "the Ancient Teaching", is the oldest surviving Buddhist school. It is relatively conservative, and generally closest to early Buddhism. Today Theravada Buddhists number over 100 million worldwide, and in recent decades Theravada has begun to take root in the West.
First and foremost, the Theravada philosophy is a continuous analytical process of life, not a mere set of ethics and rituals. The ultimate theory of Theravada uses the Four Noble Truths, also known as the Four Sublime Truths. In the simplest form these can be described as the problem, the cause, the solution and the pathway to solution (implementation).
These are the three characteristics of all conditioned phenomena in Theravada thought.
- Anicca (impermanence): Change is. All conditioned phenomena are subject to change, including physical characteristics, qualities, assumptions, theories, knowledge, etc. Nothing is permanent, because, for something to be permanent, there has to be an unchanging cause behind it. Since all causes are recursively bound together, there can be no ultimate unchanging cause.
- Dukkha (suffering): Craving causes suffering, since what is craved is transitory, changing, and perishing. The craving for impermanent things causes disappointment and sorrow. There is a tendency to label practically everything in the world, as either "good", "comfortable" or "satisfying", as opposed to "bad", "uncomfortable", and "unsatisfying". Because we label things in terms of like and dislike, we create suffering for ourselves. If one succeeds in giving up the tendency to label things and free himself from the instincts that drive him towards attaining what he himself labels collectively as "liking", he attains the ultimate freedom. The problem, the cause, the solution and the implementation, all of these are within oneself, not outside.
- Anatta (not-self): The concept of Anatta can be explained as the lack of a fixed, unchanging identity; there is no permanent, essential Self. A living being is a composite of the five aggregates (khandhas), which is the physical forms (rupa), feelings or sensations (vedana), perception (sanna), mental formations (sankhara), and consciousness (vinnana), none of which can be identified as one's Self. From the moment of conception, all entities (including all living beings) are subject to a process of continuous change. A practitioner should, on the other hand, develop and refine his or her mind to a state so as to see through this phenomenon.
Meditation (Pali: Bhavana) means the positive reinforcement of one's mind. Broadly categorized into Samatha and Vipassana, Meditation is the key tool implemented in attaining jhana. Samatha literally means "to make skillful", and has other renderings also, among which are "tranquilizing, calming", "visualizing", and "achieving". Vipassana means "insight", or "abstract understanding". In this context, Samatha Meditation makes a person skillful in concentration of mind. Once the mind is sufficiently concentrated, Vipassana allows one to see through the veil of ignorance.
In the Pali Canon discourses, the Buddha frequently instructs his disciples to practice samadhi (concentration) in order to establish and develop jhana (full concentration). Jhana is the instrument used by the Buddha himself to penetrate the true nature of phenomena (through investigation and direct experience) and to reach Enlightenment. Right Concentration (samma-samadhi) is one of the elements in the Noble Eightfold Path. Samadhi can be developed from mindfulness with breathing (anapanasati), from visual objects (kasina), and repetition of phrases. The traditional list contains 40 objects of meditation (kammaṭṭhāna) to be used for Samatha Meditation. Every object has a specific goal; for example, meditation on the parts of the body (kayanupassana or kayagathasathi) will result in a lessening of attachment to our own bodies and those of others, resulting in a reduction of sensual desires. Metta (loving kindness) generates the feelings of goodwill and happiness toward ourselves and other beings; metta practice serves as an antidote to ill-will, wrath and fear.
Through practice, (Theravadan) practitioners can achieve four stages of enlightenment:
- Stream-Enterers: Those who have destroyed the first three fetters (false view of Self, doubt, and clinging to rites and rituals) will be safe from falling into the states of misery (they will not be born as an animal, preta (ghost, or hell being). At most they will have to be reborn only seven more times before attaining Nirvana.
- Once-Returners: Those who have destroyed the first three fetters and have lessened the fetters of lust and hatred will attain Nirvana after being born once more in the world.
- Non-Returners: Those who have destroyed the five lower fetters, which bind beings to the world of the senses. Non-returners will never again return to the human world and after they die, they will be born in the high heavenly worlds, there to attain Nirvana. Attaining the state of non-returner is portrayed in the early texts as the ideal goal for laity.
- Arahants: Those who have reached Enlightenment, realized Nirvana, and have reached the quality of deathlessness are free from all the fermentations of defilement. Their ignorance, craving and attachments have ended. Attaining the state of arahant is portrayed in the early texts as the ideal goal for monastics.
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.
Theravada beliefs
-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: 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.
God: There is no omnipotent creator God of the sort found in Judaism, Islam and Christianity. Gods exist as various types of spiritual being but with limited powers.
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.
Theravada life
Theravada Buddhism emphasises attaining self-liberation through one's own efforts. Meditation and concentration are vital elements of the way to enlightenment. The ideal road is to dedicate oneself to full-time monastic life.
The follower is expected to "abstain from all kinds of evil, to accumulate all that is good and to purify their mind".
Meditation is one of the main tools by which a Theravada Buddhist transforms themselves, and so a monk spends a great deal of time in meditation.
When a person achieves liberation they are called a 'worthy person' - an Arhat or Arahat.
Despite the monastic emphasis, Theravada Buddhism has a substantial role and place for lay followers.
Monastic life
Most Theravada monks live as part of monastic communities. Some join as young as seven, but one can join at any age. A novice is called a samanera and a full monk is called a bikkhu.
The monastic community as a whole is called the sangha.
Monks (and nuns) undertake the training of the monastic order (the Vinaya) which consist of 227 rules (more for nuns). Within these rules or precepts are five which are undertaken by all those trying to adhere to a Buddhist way of life. The Five Precepts are to undertake the rule of training to:
Refrain from harming living beings
Refrain from taking that which is not freely given
Refrain from sexual misconduct
Refrain from wrong speech; such as lying, idle chatter, malicious gossip or harsh speech
Refrain from intoxicating drink and drugs which lead to carelessness
Of particular interest is the fact that Theravadan monks and nuns are not permitted to eat after midday or handle money.
The Theravada tradition has two forms of meditation. Samatha: Calming meditation Vipassana: Insight meditation Samatha This is the earliest form of meditation, and is not unique to Buddhism. It's used to make the mind calmer and take the person to higher jhanic states. (Jhanic states are hard to explain simply; 'states of consciousness' is probably the closest easily understandable definition.) The effects of Samatha meditation are temporary. This form of meditation is used to achieve insight into the true nature of things. This is very difficult to get because human beings are used to seeing things distorted by their preconceptions, opinions, and past experiences. The aim is a complete change of the way we perceive and understand the universe, and unlike the temporary changes brought about by Samatha, the aim of Vipassana is permanent change. The code of behaviour for lay people is much less strict than that for monks. They follow the five basic Buddhist principles that have already been mentioned. The relationship between monks and lay people in Theravada Buddhism is very strong. This type of Buddhism could not, in fact, exist in its present form without this interaction. It is a way of mutual support - lay people supply food, medicine, and cloth for robes, and monks give spiritual support, blessings, and teachings. But this is not a tit for tat situation. Monks are not allowed to request anything from lay people; and lay people cannot demand anything from the monks. The spirit of it is more in the nature of open-hearted giving. The system works well and is so firmly established in most Theravadan countries that monks are usually amply provided for, depending on the wealth or poverty of the local people. There are numerous ceremonies and commemoration days which lay people celebrate, such as Wesak which marks the birth, enlightenment, and parinibbana (passing away) of the Buddha, and for these events everyone converges on the local temples. Monasteries often have facilities for lay people to stay in retreat. The accommodation is usually basic and one has to abide by Eight Precepts (to abstain from killing, stealing, engaging in sexual activity, unskilful speech, taking intoxicating drink or drugs, eating after midday, wearing adornments, seeking entertainments, and sleeping in soft, luxurious beds). The fundamental teachings were collected into their final form around the 3rd century BCE, after a Buddhist council at Patna in India. The teachings were written down in Sri Lanka during the 1st century CE. They were written in Pali (a language like Sanskrit) and are known as the Pali canon. It's called the Tipitaka - the three baskets. The three sections are: the Vinaya Pitaka (the code for monastic life) These rules are followed by Buddhist monks and nuns, who recite the 227 rules twice a month. the Sutta Pitaka (teachings of the Buddha) This contains the whole of Buddhist philosophy and ethics. It includes the Dhammapada which contains the essence of Buddha's teaching. the Abhidamma Pitaka (supplementary philosophy and religious teaching) The texts have remained unaltered since they were written down. Buddhist monks in the Theravada tradition consider it important to learn sections of these texts by heart.Theravada life
Meditation is impossible for a person who lacks wisdom. Wisdom is impossible for a person who does not medidate. A person who both medidates and possesses wisdom is close to nirvana.
Vipassana
Lay people and monks
A strong relationship
Ceremonies and commemoration days
Retreats
Texts
