Introduction to World

Religions and Belief

Systems

Quarter 2 – Week 2 :

Comparative Analysis of
Hinduism, Theravada
Buddhism, and
Mahayana Buddhism

MOST ESSENTIAL LEARNING

Explain the uniqueness and similarities of
Mahayana and Theravada Buddhism

1
In Hinduism and Buddhism (Mahayana and Theravada), dharma is an
integral concept. In Hinduism, dharma refers to the religious and
moral law governing a person’s conduct. It is also one of the four
Hindu goals of life. For the two Buddhist schools, it may pertain to
the cosmic law and order or to Buddha’s teachings. Apart from the
Buddha and the sangha, the dharma is one of the “Three Jewels” to
which Buddhist followers go for refuge.

Hinduism and Buddhism both originated in India. Hindu followers

comprise 80% of India’s population of more than a billion or about 14%
of the world’s population. Meanwhile, there are more than 370 million
Buddhists around the world that represent about 6% of the entire
population. Quite interestingly, while Buddhism began in India, it
almost died out as a living religion in its place of origin (Coogan
2005). Majority of its followers can be found in China Japan, Korea,
and Indochina Peninsula. The major sects of Buddhism include Theravada
and Mahayana schools of thought.
CONCEPT MAP

DHARMIC RELIGIONS: HINDUISM, MAHAYANA BUDDHISM, THERAVADA B

Destiny View on Women

Origin Morality Purpose

ORIGIN

Both Hinduism and Buddhism, two of the world’s great religions, trace
their origin in India. Believed to be the oldest living religion in
the world, the early beginnings of Hinduism with its forms and themes
may have begun around the third millennium B.C.E. (Hopfe 1983). As the
precise time of its founding is very much difficult to determine,
Hinduism evolved and developed during the ancient Indus Valley
civilization. It is widely regarded that both pre-Aryan and Aryan
elements are found in Hinduism (Brown 1975). A timeless religion as it
is and a way of life for its adherents, Hinduism has no precise moment
of origin and no one specific founder or prophet unlike most other
world religions. Throughout its long history, Hinduism became the
source of three other religions, namely, Buddhism, Jainism, and
Sikhism.

Buddhism also traces its origins in northern India around the sixth
century B.C.E. as another interpretation of the Hindu belief. This
religion is closely linked to its founder Siddhartha Gautama who is
also referred to as the Buddha or the “Enlightened One.” A son of a
Kshatriya chief, the once affluent Siddhartha abandoned the comfort of
his palace and family as he set to discover the remedy to universal
suffering he observed in this world. After long periods of abstinence
and meditation, he finally reached enlightenment (nirvana) and became
known as the “Buddha” or the “enlightened one.” He preached mainly
2
in the eastern

3
part of the Indian subcontinent such as in Magadha and Kosala. About
500 years after Buddha’s enlightenment, a schism within the Buddhist
religion resulted in the emergence of two major branches around the
first century C.E, namely, the Theravada and Mayahana schools of
tradition. Both schools owe their fundamental teachings to the Buddha
whose life has become an inspiration to millions of followers all over
the world.

MORALITY

Hinduism is said to be the most tolerant of all religions as there are

numerous ways to manifest one’s set of Hindu beliefs (Hopfe 1983). In
short, the Hindus themselves differ in the manner of practicing their
religion. However, while Hinduism may seemingly lack a cohesive system
of beliefs and practices, most of its adherents hold several key moral
values such as karma and dharma. The concept of karma involves the
accumulation of one’s past deeds that have a direct effect on one’s
present condition. Karma is closely linked to the Hindu belief of
reincarnation (samsara) or the cycle of life, death, and rebirth. Bad
deeds, including actions and thoughts, may result in one being born
into an unpleasant circumstance in the next life. On the other hand,
good deeds generate an enjoyable disposition in one’s next life. In
short, karma is the universal law of causality.

The notion of balance and order in this universe is integral to the

Hindu belief. People are born in this world with specific duties to
perform in accordance to their status in society, such as those
elements related to gender and caste. This is the concept of dharma
wherein people must accomplish their tasks so that society can prosper
as a whole. Evidently, dharma is a complex term that could mean law,
duty, order, justice, or norm within Hinduism. To disregard one’s
dharma is tantamount to reaping bad karma that could have an adverse
effect in the next life. By performing one’s dharma correctly, one
gains good karma. Essentially, dharma brings morality and ethics in
the Hindu belief system.

While the Buddha embraced the general framework of Indian ideas, he

radically altered many of them (Bowker 1997). Similarly, the cycle of
rebirth persists in Buddhism and succeeding lives may be affected by
the moral laws of cause and effect or karma. Until one has achieved
enlightenment, one’s deed in the present lifetime will affect the
course of future rebirths.

Buddhist moral thoughts and actions are principally guided by the

“Four Noble Truths” formulated by the Buddha, along with the basic
guide called the “Eightfold Paths” that are divided into three
categories, namely, right view, right conduct, and right practice.
Unhappiness of life (dukkha) is principally caused by people’s
unending desires. People are advised to scrutinize their motivations
and ponder upon the outcome of their actions keeping in mind Buddha’s
teachings. Anything harmful to others, in deed and in thought, must
always be avoided. The two major schools of Buddhism, the Theravada
and Mahayana sects, follow the “Four Noble Truths” and the “Noble
Eightfold Path.”

PURPOSE

In Hinduism, there are four desirable goals of life (purushartha). All

Hindus aim to achieve the four-fold purpose of life that includes

4
dharma, artha, kama, and moksha. Dharma means to behave appropriately
and act righteously. In essence, dharma is a path toward a pleasant
rebirth

5
through fulfillment of one’s destiny that is often defined by class,
family, social status, age, and gender. It also involves paying debts
to gods, fellow humans, and other living beings during their lifetime.
Artha pertains to the pursuit of legitimate worldly prosperity or
material well-being. Wealth must be gained by way of lawful measures.
As one pursues success, dharma must always be kept in mind. Kama
refers to the pursuit of legitimate pleasure as one obtains enjoyment
in life, such as those related to arts, music, and dance. This could
also include satisfaction of one’s desire or sexuality. Moksha is the
final meaning of life that involves enlightenment, self-realization,
or union with god. For the Hindus, this is the most difficult goal of
life to accomplish. While some can accomplish moksha in just one
lifetime, others may take several reincarnations in another physical
form just to be liberated from the cycle of rebirth. While ignorance
and illusion hinder the enlightenment of sentient beings, they can
still escape these bondages. In essence, the main purpose of their
life is to obtain release from the cycle of reincarnation or at least
a better rebirth.

In addition to the four goals of life, traditional Hindus often pass

the four stages of life (ashramas). The first stage of Hindu life is
that of being a student (brahmacarya). As a bachelor, he lives in the
house of a guru and studies sacred scriptures under his guidance. The
second stage is that of being a householder (grihastha) wherein he
takes in a wife, raises children, and contributes to the well-being of
society (Brown 1975). During the third stage (vanaprastha), he
withdraws to the forest with his wife as he undergoes meditation to
understand the meaning of life. Finally, the fourth stage (samnyasin)
involves renouncing the world and all its attachments as he now
becomes a holy sage. The first three stages are obligatory in nature
while the fourth is only optional and not all men attain it.

In Buddhism, the principal purpose of one’s life is to terminate all

forms of suffering caused by attachment to impermanent entities, such
as material things, friends, and health. All these do not offer
enduring happiness but sorrow. When one recognizes the impermanence of
all these things, an individual begins to free one’s self from
attachment thereby reducing suffering and ending the cycle of rebirth.
Buddha’s teachings on the “Four Noble Truths” and the “Noble Eightfold
Path” form the basic tenets of all Buddhist sects.

In Theravada Buddhism, the monastic way of life ensures the path

toward enlightenment. For the Buddhist laity, they must first be
reborn as monks for them to be eligible for enlightenment. As members
of the laity perform good deeds, positive karma may bring forth a
pleasant condition in the next life.

In contrast, Mahayana Buddhism offers enlightenment to anyone, not

only for the members of the monastic order, but also for those with
families and secular careers. Moreover, the Mahayana branch of
Buddhism attracts followers because it offers a faster route to
enlightenment than the Theravada sect.

DESTINY

Simply put, the destiny of all Hindus involves reincarnation until

such time they gain ultimate enlightenment. Hinduism believes that
within the human is an eternal soul (atman) that is being reborn
millions of times and in many forms subject to the moral law of karma
(Bowker 1997). While
6
the soul is immortal and naturally blissful, it could plunge into
darkness because of ignorance and delusion concerning reality. Moral
law enables souls to create their own destiny leading to a pleasurable
or repulsive state of existence. Hindu practices to achieve
enlightenment involves yoga, meditation, proper worship, rituals,
devotion to gods and goddesses, pilgrimage to sacred shrines, and
performing one’s duties. For the Hindus, the idea of an eternal heaven
or hell is unfounded as it does not uphold genuine moral behavior. In
fact, the concept of heaven and hell can be exploited by religious
groups just wanting to lure or scare people.

Meanwhile, Buddhism holds that no soul is being reborn because there

is no permanence in anything (Bowker 1997). The Buddha preached to his
followers to achieve their own salvation conscientiously because
external forces have no control over their life and circumstances.
They control their own fate as they are bound to the law of causality.
Buddhist destiny, therefore, is the direct result of natural law or
dharma and one’s accumulated deeds or karma. Here lies the glaring
difference of Buddhism as a dharmic religion when compared to other
world religions that teach the concept of fate or predestiny. For
Buddhist followers, life and events are not controlled by an all-
powerful creator or universal force.

In contrast to Hinduism and other religions, the Buddhist goal is

neither absorption into Brahman nor union with God. Instead, Buddhists
aspire to reach nirvana or the extinguishing of fires of longing and
suffering (Bowker 1997). When one has achieved nirvana, one has
attained the state of perfect peace wherein attachment, aversion, and
ignorance have ceased once and for all.

In the Theravada school of Buddhism, the trainings on the development

of ethical conduct, meditation, and insight assist in eradicating all
forms of evil in order to acquire goodness and purify the mind. All
worldly things are momentary and impermanent. By following the “Middle
Path” and practicing the basic doctrines of Buddhism, there is a
realization that desire can be terminated and suffering reduced. In
the end, a perfected state of insight can be accomplished. A person
who has attained this position is called an arhat or a “worthy person”
who must be emulated by Theravada Buddhists. Adherents can reach an
enlightened status through their own ways without any assistance from
any divine beings, such as gods or goddesses. With the help of
Buddha’s teachings, the journey toward nirvana becomes possible.

Meanwhile, the Mahayana sect devotes much attention to the

bodhisattvas or “enlightened beings” who delay their own enlightenment
for them to benevolently aid other beings to reach their ultimate end.
All beings can follow the path of the bodhisattvas which is the ideal
way for all Buddhists to live. Well-known in the Mahayana sect are
Avalokitesvara, Manjusri, Ksitigarbha, and Samantabhadra. The
Theravada sect only accepts Maitreya as boddhisatva.

The vow of a bodhisattva is as follows:

“However innumerable sentient beings are, I vow to save them. However

inexhaustible the defilements are, I vow to extinguish them. However
immeasurable the dharmas are, I vow to master them. However
incomparable enlightenment is, I vow to attain it.”

7
VIEWS ON WOMEN

The status of women in ancient India leaves much to be desired as they

are always seen as inferior to men in all aspects of life.
Restrictions abound with regard to their daily activities; tending
household chores would be their primary role. Women are to be cared
for by their parents in their childhood days, by their husbands when
they marry, and by their sons when they reach old age. Religious and
educational liberties for women are severely lacking.

Honoring women in Hindu society as a fundamental teaching has been

laid down in one of the supplementary arms of the Vedas, the
Manusmriti or the “Laws of Manu.” Based on this standard book in the
Hindu canon, women must attend ritualistic practices despite the fact
that they had no roles to play in these activities. According to this
basic text, the three- stage pattern for a woman include that a woman
child be protected by her father, a wife must be protected by her
husband, and an old woman be protected by her sons. As a married
woman, she must become a good wife and treat her husband as a god. She
must serve and follow him, and pray for him. She often eats when her
husband has finished eating. In return, a husband must also revere his
wife as a goddess. The sacred text adds that the happiness of the wife
is crucial in the stability of the family.

Cases of having several wives also exist in Indian society that

naturally breed hatred and jealousies among the wives. More so, women
are not allowed to remarry after the death of their husbands. Shaving
their head is a requirement to make them unappealing to other
interested men. The most difficult chores are given to widows and they
are forbidden to eat alongside family members. Widows are
personification of all the negative characteristics of a woman, ill-
fated and wretched. Widows are brought to the Indian city of Vrindavan
by their families who eventually abandon them there.

A widow can opt to commit sati or the act of killing herself by

jumping into the funeral pyre of her husband. It is believed that
immolating one’s self assures immense rewards for the family and gives
a chance to the wife to be with her husband in the next life. The
practice of sati has now been banned in India especially with the
passage of Sati (Prevention) Act of 1988 that criminalized any type of
involvement in sati.

On the other hand, women have enjoyed considerable freedom in their

religious life in Buddhism as compared to Hinduism. The Buddha himself
allowed the full participation of women in all major Buddhist rites
and practices. For so long a time when women’s duties were confined to
household and kitchen duties, Buddha radically changed this when he
allowed women to join the monastic order and attain enlightenment in
equal footing with men. In the past, learned women members of sangha
include Dhammadinna, Khema, and Uppalavanna. Fully-ordained Buddhist
female monastic members are bhikkunis.

For the Buddha, men are not always wise and women can also be wise. In
Buddhism, women should not be treated as inferior to men because both
are equally valuable in society. Women as wives and mothers have roles
to fulfill in the family and society. Husbands and wives must equally
share responsibilities in the family with the same zeal. Wives must
also familiarize themselves in trade and business dealings so that
they can

8
also handle these affairs. Men and women have equal status in Buddhist
societies.

Critical Thinking

1. Why do you think Buddhism gradually died down in India even though
it originated there?
2. How does the concept of reincarnation differ from the concept of
heaven and hell in other religions?
3. How does karma affect one’s destiny in both dharmic religions?
Explain.

ASSESSMENT

B. Compare and contrast Hinduism and Buddhism using the table provided
below.

HINDUISM BUDDHISM

Origin

Morality

9
Purpose

Destiny

Views on women

1
0
REFERENCES

BOOK
Jose, Mary Dorothy dL. and Jerome Ong. Introduction to World Religions and Belief Systems
Textbook. Quezon City: Vibal Group Inc.

TEACHERS GUIDE

Most Essential Learning Competencies

SLM from School Division of Negros Oriental Region VII

1
1