Introduction to World Religion and Beliefs System Q3 Module 7-8

In the meantime, this material will serve

as a tool for students to continually learn even in this time
of pandemic. This module is about Theravada Buddhism. This
covers the Founder, The Sacred Texts, and the Doctrines: Four
Noble Truths, Eight-fold Path, Law of Dependent Origination
and The Impermanence of Things. More so, this module is
intended to make the readers understand the related issues of
Theravada Buddhism.

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

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

Activity 1

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.

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.

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

BELIEFS AND DOCTRINES

Siddhartha never intended to start a new religion especially, and so his teachings are focused primarily
on ethics and self-understanding as people work for their salvation on their own without needing the
assistance of any supreme being (Hopfe 1983). Here lies the main difference of Buddhism with other
religions—it has no place for God or savior, as salvation entirely lies within anyone’s control (Brown 1975).
Siddhartha did not claim to be a savior but a guide and teacher as he pointed the way for others to follow
and gain spiritual bliss in doing so.
Another unique feature of Buddhism is the belief that soul or the Hindu atman does not exist as
people live in a state of nonsoulness or anatman/ anatta. Buddhism does not preach that humans have an
eternal and indestructible soul (Brown 1975). Nothing is permanent in this world; hence, all things change
and are impermanent. The mark of impermanence or anitya/anicca states that all conditioned things are
transitory and passing; they all have beginning and end to their existence (Skilton 1994). Human existence,
or what we actually call soul, is a composite of five mental or physical aggregates or khandas. These
aggregates include the (1) physical form or corporeality, (2) feelings or sensations, (3) understanding or
perception, (4) will or mental formation, and (5) consciousness (Hopfe 1983; Toula-Breysse 2001). Hence,
humans do not have a permanent, unchanging, real soul that dwells within them (Parrinder 1971). In effect,
no soul is being reborn because there is no permanence in anything (Bowker 1997).

FOUR NOBLE TRUTHS

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.
(1) The First Noble Truth. This identifies the origin of the problem— the dukkha. Suffering can be
experienced throughout the different stages of a person’s life—from birth, sickness, old age, to
ultimate death. When one clings to one of the previously stated aggregates, this leads to suffering.
When one unites with the unpleasant, it causes suffering. When one dissociates from the pleasant,
it also results in suffering.
(2) The Second Noble Truth. This explains the cause of suffering or the samodaya – in craving or
desire (or tanha), in the perpetual thirst of humans to consume things, experiences, or ideas
(Parrinder 1971). People are never satisfied as they always want more or something else, want
something new, or just want to discontinue something. People crave for existence or non-
existence and seek sensual pleasures. People search for self-satisfaction from things they believe
they can experience. However, since the nature of all these things is impermanent, people

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 become attached to these things due to ignorance that leads to desire and eventual suffering
(Brown 1975).

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

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 The mastery of the various truths and observance of the path would lead a person to break the bond
that binds him or her to life and obtain release from the eternal cycle of death and rebirth or samsara. This
cycle is influenced by karma which is a law of cause and effect.

LAW OF DEPENDENT ORIGINATION

The Law of Dependent Origination or Paticca-samuppada is one of the most insightful teachings of
Siddhartha. With everything built upon a set of relations, it follows that every effect has a definite cause and
every cause has a definite effect (Mizuno 1987). In short, nothing comes into being by mere accident and
actions do not happen in a random way. A short formula for this principle can be read in four lines as: When
this is, that is; This arising, that arises; When this is not, that is not; This ceasing, that ceases. In Buddhism,
dependent origination is a twelve-linked chain that explicates how all things are inter-connected, how error
and attachment to error occur, and how, if the chain is untangled, nirvana can be achieved (Mizuno 1987;
Bowker 1997).
Both the “Four Noble Truths” and the concept of karma can be explained by dependent origination.
In the “Four Noble Truths,” there is the arising and cessation of the dukkha. Desire occurs because of
combination of existing conditions to support its arising. Craving ends when factors supporting its presence
change and ends, and then no longer sustain it. Meanwhile, the law of karma operates as a causal process
that explains the problem of suffering and rebirth in samsara. Everything is the result of some prior event or
that every action has an effect. Virtuous actions produce good results while bad deeds result in evil ones.
Karma operates by itself and nothing can alter this law, not even prayers or rituals. As a result of this law of
action, a being will be born and reborn in different states based on one’s accumulated good and bad actions
in the past (Brown 1975).

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

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

WORSHIP AND OBSERVANCES

Attainment of salvation for any Buddhist is by way of one’s own action without the assistance of any
supreme or supernatural being. Followers are guided by the teachings of Siddhartha as lay people offer gifts
to Siddhartha and the sangha during days of worship and observance.
In Buddhism, stupas are commemorative monuments that contain sacred relics associated with
Siddhartha himself, and the venerable monks and nuns. These burial mounds predate Buddhism as ancient
Indian kings and heroes were housed in stupas. With the death of Siddhartha, his body was cremated and
his ashes were divided among eight followers and preserved in eight stupas (Toula-Breysse 2001). None of
these stupas remain fully intact as of today. With a million stupas located all over Asia, not all stupas house
Siddhartha’s relics. Others contain artefacts of his revered disciples, or his image, writings, or teachings.
Nevertheless, stupas represent Siddhartha’s body, speech, and mind. The design of the stupa depicts the
path to enlightenment. In time, stupas became pilgrimage sites as they were covered in earth and decorated
with Siddhartha’s life. In Tibet, the stupa was transformed into a chorten. Elsewhere, it became a pagoda in
Southeast and East Asia.
Most Buddhists aspire to visit many holy shrines as possible during their lifetime for this is an
admirable deed. Siddhartha himself pronounced four to which every Buddhist must give high regard. These
include his birthplace, the place of his enlightenment, the place of his first sermon, and the place of his
parinirvana (Brown 1975). To anyone who undertakes pilgrimage to these sacred places and dies while
travelling, this could bring about rebirth beyond death in a blissful world.
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).

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 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.

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 Activity 2
Directions: Read and write your answers in a separate sheet of paper.
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?
_______________________________________________________________________________________
_______________________________________________________________________________________

References
BOOK:
Jerom A. Ong and Mary Dorothy dL. Jose (2016). Introduction to World Religions and Belief Systems (1st
ed.) Vibal Group, Inc. pp. 134-149. ISBN: 978-621415-005-2.

WEBSITES:
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%20A
sia., accessed August 7, 2020.

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 Republic of the Philippines
Department of Education - Region III
Division of San Jose City
TONDOD HIGH SCHOOL - SENIOR HIGH SCHOOL
SY 2021-2022

UNIFIED LEARNING ASSESSMENT TEST

Introduction to the World Religion Belief System
Quarter 3 Week 7-8
I. Written Works
A. Directions: Match Column A with Column B. Write the letter of the correct answer in a separate
sheet of paper.

COLUMN A COLUMN B
1. dhamma or dharma A. It is the standard collection of scriptures in the
Theravada Buddhist tradition, as preserved in the Pāli
language
2. aticca-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
7. Hindu atman G. The third basket that contains the work on 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
14. Tipitaka/Tripitaka N. The first basket that contains the conventional
teaching delivered by Siddhartha on different occasions
15. Sutta Pitaka O. the second basket that contains the disciplinary code
required of Buddhist monks

B. Directions: In a separate sheet of paper, write TRUE if the statement is true, otherwise FALSE.
______1. In Law of Dependent Origination, nothing comes into being by mere accident and actions do
not happen in a random way.
______2. Buddhism affirms five processes deemed uncontrollable by any individual: old age, sickness,
dying, decay, and death.
______3. Attainment of salvation for any Buddhist is by way of one’s own action without the assistance
of any supreme or supernatural being.
______4. The Pali word sangha literally means “sharer” that refer to monks who share in the general
fund of alms provided by a community.
______5. 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.
______6. Mahayana is more conservative subdivision of Buddhism than Theravada.

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 ______7. Within the sangha, Siddhartha recognized the potential and value of the bhikkunis who were
also experts in teaching the dharma.
______8. The teachings of Siddhartha include discourses on the basic tenets of Buddhism, such as the
“Four Noble Truths” and the “Noble Eightfold Path.”
______9. Historically speaking, Siddhartha do not allowed women to participate in the sangha although
there were some stipulations.
______10. 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

II. PERFORMANCE TASK

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

Scoring Rubric

Prepared by:
PRINCESS MELANIE J. SOMERA
Subject Teacher
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1. F
2. E
3. B
4. G
5. A
6. I
7. C
8. H
9. D
10. H
11. O
12. J
13. L
14. K
15. N

1. T
2. T
3. T
4. T
5. T
6. F
7. T
8. T
9. F
10. T

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