Theravada (The Teachings of the Elders)
In the Buddhist countries of southern Asia, there never arose any serious differences on the fundamentals of Buddhism.
These countries—Sri Lanka, Cambodia, Laos, Burma, and Thailand, have all accepted the principles of the Theravada school and any differences there might exist between these various countries is restricted to minor matters.
The earliest available teachings of the Buddha are to be found in Pali literature and belongs to the Theravada school, which may be called the most orthodox school of Buddhism. As such, this school admits the human characteristics of the Buddha, and is characterized by a psychological understanding of human nature. It emphasizes a meditative approach to the transformation of consciousness.
The teaching of the Buddha according to this school is very plain. He asks us to “abstain from all kinds of evil, to accumulate all that is good and to purify our mind.” These can be accomplished by the Three Trainings: By the development of ethical conduct; through meditation; and through insight-wisdom.
The Theravada philosophy is also quite straightforward. All worldly phenomena are subject to three characteristics: they are impermanent and transient; they are unsatisfactory; and there is nothing in them which can be called one’s self or one’s own, nothing substantial, nothing permanent. All compounded things are made up of two elements: the non-material part, and the material part. They are further described as consisting of nothing but five constituent groups, namely the material quality (form), and the four non-material qualities: sensations (feelings), perception, mental formatives (volitional formation or thought) and lastly consciousness.
When an individual so understands the true nature of things, she/he finds nothing substantial in the world. Through this understanding, there is neither indulgence in the pleasures of the senses or self-mortification, and following the Middle Path the practitioner lives according to the Noble Eightfold Path which consist of: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.
She/he realizes that all worldly suffering is caused by craving and that it is possible to bring suffering to an end by following the Noble Eight Fold Path. When that perfected state of insight is reached, i.e. Nibbana, that person is a “worthy person” an Arahant.
The life of the Arahant is the ideal of the followers of this school, “a life where all (future) birth is at an end, where the holy life is fully achieved, where all that has to be done has been done, and there is no more returning to the worldly life.”
For more on Theravada Buddhism, please consult John T. Bulliitt’s excellent article on his Access to Insight site.
Why I Practice Theravada
I believe that simpler is better than more complex. I believe that the closer to the source of a doctrine you arrive, the simpler—and more true—it will be. I believe that there is no simpler thing than Truth.
To me, the Pali Canon rings true on so many levels, that for me to look elsewhere would be folly, and a squandering of precious time.
I also believe that reaching Arahanthood and then realizing Nibbana upon the death of the physical body will optimally serve all life for that will strengthen the ever unborn in all of us.
Ulf Wolf