Department of Education

Bureau of Learning Delivery

Teaching and Learning Division

Grade Levels: Grade 11

Specialized Subject: Introduction to World Religions and Belief
Systems
Semester: First Semester (Week 11)

LEARNING COMPETENCY:

*Explain the uniqueness and similarities of Mahayana

and Theravada Buddhism

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 COMPARATIVE ANALYSIS: THERAVADA BUDDHISM AND
MAHAYANA BUDDHISM

During the time of the Buddha, there was only one school of Buddhism, which is
the one that the Buddha taught; however, over time there came to be different sects of
Buddhism. These Buddhist sects were produced by fissures within the monastic order.
Such fissures occur in differences in practice not in belief in the doctrine. In other words,
regardless of what sect of Buddhism one is talking about, all adhere to the Buddha’s
doctrine of the Four Noble Truths and the Eightfold Path. Two major schools of Buddhist
thought are Theravada and Mahayana Buddhism.

This module, will enable you to broaden and understand the uniqueness and
similarities of Theravada and Mahayana Buddhism.

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

11.1. Identify the uniqueness and similarities of Theravada Buddhism and

Mahayana Buddhism.HUMSS_WRB12-II/IVd-11.1

11.2. Provide evidence that Theravada Buddhism and Mahayana Buddhism

share common roots from India. HUMSS_WRB12-II/IVd-11.2

11.3. Justify Theravada Buddhism and Mahayana Buddhism, as Vedic religions,

have largely influenced the world today. HUMSS_WRB12-II/IVd-11.3

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Task 1: Answer the following questions:
1. What are the similar features of Hinduism and Buddhism?
2. What are the basic doctrines of Hinduism and Buddhism that make them
attract millions of followers?

THERAVADA and MAHAYANA BUDDHISM

Theravada translates to “the School of the Elders” since it is believed by

some to be closer to the Buddha’s original teachings. According to Theravada
Buddhists, each person is responsible for their own enlightenment. There are
teachers and models, and the Buddha is exemplary, but, everyone must
ultimately reach enlightenment by their own volition. Except that Siddhartha
Gautama was actually a benevolent celestial being, not just a mere human being.
Because of his love for humankind and zeal to help the people, he came to our
world in human form.
Mahayana Buddhism was a school that developed in c. 100 C.E.
Mahayana literally means: the “big vehicle.” It is a big vehicle that transports
more sentient beings off the samsaric cycle towards enlightenment and nirvana.
One of the cornerstones of Mahayana Buddhism is compassion, which is
visualized in the appearance of bodhisattvas. Bodhisattvas are altruistic
enlightened beings that vow to delay their own parinirvana (final nirvana) until
every sentient being reaches enlightenment. Mahayana Buddhism is most
commonly practiced in East Asia and Vietnam.
Where Theravada and Mahayana differ is that Mahayana regards
becoming a bodhisattva as the ultimate goal. Therefore depictions of
bodhisattvas are frequent in Mahayana art. Another fundamental difference
between the two schools is how they regard the character of the Buddha.
Mahayana considers the Buddha to be nearly divine in nature—he is
superhuman and as such, he is worshipped while Theravada considers the
Buddha an exemplar, the great teacher.

MAHAYANA
BELIEF There is the belief that some
celestial beings exist in
other realms but cannot help
people
THERAVADA
There are no beliefs.
However, there is a
faculty of conviction that
is required for a
worldling in order to start
their practice. Initially, it
has to be embraced that
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 the Buddha is fully
enlightened, thus actual
investigation might
follow.
Goal of religion Becoming a Buddha, hence Deliverance of mind.
fulfilling the destiny of a Becoming an Arahant
Bodhisattva, enlightenment and freeing one's self
& inner peace. from bondage, namely
samsara.
Place of worship Temples and monasteries There is no worship in
Theravada, though there
are monastic temples.
Practices Meditation, regularly visit to Donation (alms-giving,
temples to make offerings to etc.), Morality, and
the Buddha. Meditation (insight).
(Morality is nobler than
donation and meditation
is nobler than morality.)
Place of origin India Indian subcontinent
Founder Siddhartha Gautama Siddhartha Gautama
Literal Meaning Mahayana means "Great Theravada means
vehicle" "teaching of the elders".
It refers to the pure or
original teachings of the
Buddha over 2500 years
ago.
Concept of Deity There are deities, celestial There are classes of
beings, but nothing like beings. Some are called
creator gods of theistic devas, higher life forms
religions. Though it is than human beings,
believed that some devas though nothing
are able to help lower supernatural. They are
beings. all stuck in their own
samsara. There is no
absolute entity, as an
existing entity is seen as
a conditioned
phenomenon.
God's role in Mahayanists don't believe in Theravada rejects the
salvation a Supreme Being Who is the concept of creator god.
Creator of the universe. Beings are heirs of their
Some do believe in own kamma.
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 numerous devas.
Clergy Monks, Nuns, Laypeople , Sangha; ones who live
Clergy-People, , disciples & according to the
Monastics monastic codes. The
concept of monk, or nun
did not exist in earlier
Buddhism. Those who
chose to live under the
guidance of the
Tathāgata (Siddhāttha
Gotama) parted from the
worldlings.
Means of salvation Becoming a Buddha, Attaining Nirvana
through the path of the through the Noble
Bodhisattva. A Bodhisattva Eightfold Path, thus
is an enlightened being to becoming an Arahant,
an extent, seeking full an awakened one.
enlightenment out of
compassion for all beings.
Status of women Equal to men, are able to Women can join the
become clergy-people. Sangha. In the Dharmic
Anyone of any sex or approach, the Buddha
gender identity can become was the very first to
a Mahayana Buddhist, Sex allow women into
and Gender are both monastic life.
impermanent and fluid.
Use of statues and Statues are used for Statues of the Buddha
pictures meditation and prayers are objects of meditation
Marriage Not required. Marriage is One can marry and lead
viewed as a secular concept a moral life but should
know that desire,
attachments and
cravings lead to
suffering.
Religious Law Dharma is a set of There are no religious
instructions for those willing laws in Theravada,
to follow, not a set of laws. rather teachings of
wisdom, and the Dharma
for those who are
seeking liberation.
Confessing sins Asia, Australia and North Asia, Australia and North
America America.
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 THERAVADA AND MAHAYANA: PARALLELS, CONNECTIONS AND UNIFYING
CONCEPTS

Buddhism comprises divergent schools of thought and world-view. Amidst

this spectrum of philosophical tenets, the most widely known and representative
schools are Theravada and Mahayana. Scholars and researchers most often
tend to view these schools as schisms and highlight differences between them.
Although contrasting elements are prominent and readily identifiable tenets, it is
affinities and common features in them that are more worthy of examination. It is
the points of resemblance and common grounds that will serve to unify
philosophical views and forge solidarity among Buddhist communities of the
world.
The elements and features that are common in both traditions can be
enumerated as follows. Mahayana and Theravada are both dedicated and
committed to well-being of oneself and all the sentient beings of the universe.
Liberation from suffering is the goal of both. The orientation of Theravada is
ethical while that of Mahayana is ethical and metaphysical. The Pure Land sect
of Mahayana Buddhist philosophy assigns no fixed path to its followers and
devotees. Hence, there are scopes to adapt to, and adopt some of the
tenets of Theravada by practitioners of Mahayana. The Pure Land sect of
Mahayana emphasizes faith. Such emphasis on faith is noticeable in Theravada
as well. One of the ten qualities of paramita or perfection leading to the exalted
state of Arhat or Buddhahood is resolution, which is impossible to attain without
faith. In both Mahayana and Theravada the ideal saint is called the Arhat, who
has annihilated all passions and desires. In Mahayana the Arhat embodies
Buddha nature, more keen on salvation of others than his own salvation. The
doctrine of Pratitya Samutpada or conditionality and dependent origination of
beings is central to the canonical text of Theravada Abhidhammapitaka.
Nagarjuna, the founding figure of Mahayana, prominently analyses this concept
of conditionality and dependent origination in his treatise Madhamnika –Karika
and pays a glowing tribute to
the Buddha as the teacher of the doctrine of Pratitya Samutpada. Nagarjuna, the
exponent of Mahayana, has identified the law of causation with the highest truth.
Theravada emphasises this as well. Another aspect of Buddhist philosophy is
eradication of impure, unwholesome desires that appears in the doctrines of both
Theravada and Mahayana. The Pali term for faith is saddha, a mental attribute
that is faith in the Buddha’s enlightenment. The doctrine of karma considers it a
wholesome state of mind indispensable to attain the first stage of holiness,
sotapatti - when a Buddhist devotee with unwavering faith breaks the fetter of
doubt. Faith equips mind with confidence and determination necessary to cross

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the sea of Samsara. An ideal Buddhist can balance faith with wisdom. Noble
disciples of the Buddha are termed the faith–devoted (Saddhanusari in Pali) and
faith-liberated (Saddha-Vimutta in Pali). The canonical text of Visuddhi Magga
refers to noble person as a faith-devotee or faith-liberated one. Examination of
faith can be a common ground to correlate Theravada and Mahayana.
The notion of nirvana, extinction of desire clinging to existence expressed
in Theravada and Mahayana, implies certain parallel views. In Theravada,
nirvana is conceived of as freedom from desire and delusion. In Mahayana
nirvana is attainment of perfection of knowledge that results from extinction of
delusion stressed in Theravada. Thus, nirvana, in both philosophical traditions, is
conditional on absolute freedom from delusion. Since Mahayana is more liberal
and open-ended than Theravada it can
Encompass many ideas and insights of Theravada system of belief.
Buddhists believe in the unity of all human beings. Hence, it should be their moral
obligation to treat Theravada and Mahayana as traditions not mutually exclusive
or incompatible versions of Buddhism. Instead, their aim should be to identify
aspects shared by these two traditions as complementary and allied schools in
order to unify diverse and divergent Buddhist philosophical views.
The history of the Buddhism is the chronicle of its expansion and
ramifications into two major schools such as Theravada and Mahayana. The
ethical and philosophical teachings of the Buddha assumed two distinct forms of
Buddhism such as Theravada and Mahayana during the rule of King Koniskha of
Kushan dynasty; but the leading Buddhist scholars, thinkers and social activists
of the present century realize the necessity of forging a new order of
understanding, affinity, fraternity, co-existence, unity and harmony. They are
keen to put substantial emphasis on synthesis of two doctrines and tenets,
highlighting the common features and principles on which the noble edifice of
Buddhism rests. This modern tendency might be viewed as Buddhist liberalism
aimed to unite the segregated sects and schools of Buddhism in order to endure
and flourish against
the proliferation of antagonistic, alien faiths, creeds and religious Buddhist
communities.
The major point of differences between Theravada and Mahayana is the
ideal of the Arahant, the enlightenment of the disciple esteemed in Theravada
and the ideal of Buddhahood attainable by all, emphasized in Mahayana. Despite
the two different ultimate goals of enlightenment, the adherents of Buddhism can
meet and work together bearing in mind the spirit of the fraternity, kinship,
harmony and solidarity of world Buddhism. The two distinct ideals of Arhathood
(of Theravada) and Buddhahood (of Mahayana) need not prove a permanent
insurmountable barrier or barricade between the followers of two schools of
Buddhism. The success of this endeavour depends on the change of attitude and
mind-set among the practitioners and devotees of Buddhism. To use the
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parlance of Business Studies, the two sects should make equal efforts to come
out of their individual cocoons of isolation, segregation and common ground to
form a joint venture or merger of religious enterprises. There are certain
differences of doctrinal tenets between Theravada and Mahayana that can be
glossed over in order to achieve the unity and harmony of World Buddhism. One
such doctrinal point of differences is the view of pragga held by the followers of
Theravada and pragga as conceived by the adherents of Mahayana. Pragga is
the mostesteemed goal to attain Nirvana among Theravada Buddhists; but the
Mahayana community associates pragga with compassion. Pragga without
compassion for suffering beings is valueless in Mahayana. This point of
divergence regarding pragga should not create too wide a gap to heal between
the devotees of Theravada and Mahayana.
Mahayana is more liberal and flexible in its ideological framework, allowing
a scope of homage to a multitude deities and divinities like Avalokiteshawra,
Manjusree, Padmapari. Such practice of homage to deities is thought to be alien
to Buddhism among the followers of Theravada. This point of difference could
also be disregarded in order to achieve greater harmony and solidarity.
Another point of difference between Theravada and Mahayana is the
trikaya
theory or the concept of the three bodies or aspects of Buddha (Buddha as
eternal
universal consciousness, Buddha as the body of bliss and Buddha as the body of
transformation) as conceptualized in the latter branch of Buddhism. If this
concept of trinity is interpreted in figurative, metaphorical and symbolic terms,
this point of
disagreement can easily be overcome to reach the necessary stage of amity and
harmony.
Another point of departure is deification of Buddha by Mahayanists.
Mahayana has exalted Mahayana. Buddhahood to a supramundane theistic
position while Theravada tries to maintain an atheistic view of Buddha as a
historical human figure. But the followers of Theravada and Mahayana need not
remain eternally locked and trapped by the doctrinal rigidities, intricacies and
complexes of each sect. Wherever differences prove to be an obstacle they
should veer into a sphere of accommodation, adjustment and flexibility.
In Theravada, the Middle Path refers to a life of moderation avoiding
extremes of selfmortification or inordinate sensual indulgences; but in the
Madhyamika metaphysical system which is a branch of Mahayana, the middle
path signifies a theory of relativity, neither reality nor unreality of the world,
neither existence, nor non-existence, neither self nor non-self. In spite of these
disagreements both the Mahayanists and the Theravadins accept and uphold the
basic and essential principles of Buddhism such as the four noble truths, the
eightfold path, the non-existence of the soul, the theory of karma, the theory of
Page 8 of 16
pratitya-samudpada and thirty-seven Bodhipaksiya–dharmas.
These common principles shared by the two leading schools of Buddhism
should provide adequate support to bridge the gap and bring them closer than
before to fashion a new order or world Buddhism. If they stress more on common
ideas than on differences, they will render a signal service to the urgently-need,
long-awaited emergence of the World.

Task 2: Answer the following Questions:

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 religion?

Buddhism, a harmonious synthesis of all schools, sects and denominations of

Buddhism. Theravada and Mahayana differ only in metaphysical, philosophical and
transcendental topics and not in spirit. Both are dedicated to well-being of one self and
allthe sentient beings of the universe. Since Buddhists believe in the unity all human
beings, it should not be daunting and forbidding to perceive a common ground for
agreements between the two schisms of Buddhism
The tenets and principles manifest in both schools of Mahayana and Theravada
may be enumerated as follows:
• Both schools try to get rid of attachment, hatred and delusion (raga, dvesa,
moha). Inpractical sphere of life Buddhists of both schools are fighters against all kinds
of evils arising out of thirst or craving (tanha).
• Both schools believe in the doctrine of the three characteristics of existence
such as Anicca (impermanency), dukkhas (suffering) and Anatta (non-self, non-ego,
absence of self, existing, real ego-entity or soul as some abiding substance).
• Both schools believe in complete and permanent cessation of suffering through
Nirvana. Both formulated a theory of salvation. The measures, procedures, paths in
both to attain salvation may vary but stress the threefold path of sila (moral training),
samadhi (mental training) and praga (wisdom) as indispensible conditions to reach the
ultimate destination of Nirvana. Both adopt the theories of three types of Buddha
Samyat Sambuddha, Paccheka Buddha and Sravaka Buddha. Both regard Sakyamuni
as Shasta. The themeof the four sublime or divine abodes such as metta
(lovingkindness), karuna (compassion), mudita (altruistic joy) and upekkha (equanimity)
has been treated with great importance in both schools of Buddhism.

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 • Both schools related the four sublime mental states with the concept of
parameta (perfection- qualities that lead to Enlightenment.) A doctrinal point that may
serve to reconcile the two divergent schools of Mahayana and Theravada is the concept
of parami or paramita (perfection) – compendium of ten qualities in Theravada and six
perfections of Mahayana. The ten perfections are (1) dana parami (perfection of giving)
(2) sila parami (morality) (3) nekkhamma(renunciation) (4) pragga (wisdom) (5) viriya
(energy, vigour) (6) khanti (patience) (7) sacca (truthfulness) (8) adhitthana (resolution)
(9) metta (loving kindness) (10) upekkha (equanimity). The six perfections of Mahyana
include dana, sila, khanti, viriya, pragga, dhyana. The eminent Mahayanist thinker
Asanga propounded four perfections of satya, bairaggya, maitree, upekkhas. The
perfections of two schools of Buddhism are analogues to, and identifiable with, then
paramitas of Theravada are parallel to six paramitas of Mahayana. The concept of
perfections could be an area to reconcile and harmonise differences.
Affinities in point of view can be instrumental in establishing a rapport and
forming an alliance between the two different, mutually detached, schools of Buddhism.
Further common philosophical premises that Mahayana and Theravada share are as
follows:
1. Emancipation from fetters of attachment, hatred and delusion
(raga, desa, moha).
2. The cosmic universe is a continuum without beginning or end
(anamataggo ayam sansara).
3. All worldy beings and objects are transient (anitya), momentary (ksanika) and
are in a state of perpetual flux (samantana) and are without any real
substance (anatmakam).
4. The law of causation or dependent origination, the doctrine of protitya
samudpada, the conditionality and dependent nature of all unsubstantial
physical and psychical phenomena or elements. In Theravada this doctrine of
causation is analysed in Dhamma-sangani and patthana (the first and last
books of Abhidhamma-Pitaka). Its parallel enunciation in Mahayana is
Nagarjuna’s treatise Madhyamika Karika where he identifies the law of
causation with the highest truth and its incarnation is Buddha. In the words of
Nagarjuna: The worldly beings and objects, which arise out of causes, do not
exist in reality. One who realizes this unreality of worldly beings and objects
visualizes the truth and therefore visualizes the Buddha, the embodiment of
truth.

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Task 3. Compare and Contrast Mahayana and Theravada Buddhism using the
table provided:
MAHAYANA THERAVADA
BELIEF
GOAL OF RELIGION
PLACE OF WORSHIP
PRACTICES
PLACE OF ORIGIN
FOUNDER
LITERAL MEANING
MEANS OF SALVATION
STATUS OF WOMEN
RELIGIOUS LAW

Reflect on what you have learned about the topic.

I have learned that ________________ ________________ ______.

I have realized that ________________ _________________ _____.

I will apply _____________ _________________ _______________.

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Write an essay about the differences in popularity between Theravada and
Mahayana Buddhism. You will be graded based on the rubric given:

RUBRIC FOR PAPER

CRITERIA DESCRIPTION POINTS POINTS
OBTAINED
Organization The concept was clearly and 10
creatively conveyed
Content Concepts are clearly used and 5
explained
Presentation The idea was clearly 5
presented based on the word
used.
TOTAL:
20

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Glossary
The following terms used in this module are defined as follows:

Anatman/anatta- a state of nonsoulness

Anitya/anicca- the mark of impermanence that all conditioned things are transitory and
passing
Ascetic- homeless existence
Atman- Hindu soul
Arhat- (perfected one) and eligible to enter final enlightenment.
Buddha- awakened one
Buddhism- one of the most practical among the world’s great religions because of its
belief system
Bhumi- is a Sanskrit word for "land" or "ground," and the list of ten bhumis are ten
"lands" a bodhisattva must pass through on the way to Buddha-hood and the
bhumis are important to early Mahayana Buddhism.
Bodhicitta- the spontaneous desire to achieve the state of being enlightened.
Bodhisattva- is an "enlightenment being" who has bowed to bring all other beings to
enlightenment.
Dalai Lama- travels around the world spreading a message of Peace and Universal
Responsibility and believes that the common aim of all religions, an aim that
everyone must try to find, is to foster tolerance, altruism and love.
Dharmakaya- is identical with perfect enlightenment that is absolute and beyond
existence on non-existence. Everyone is capable of attaining this special place
which is beyond perceptual forms.
Lotus Sutra- or the Saddharmapundarika-sutra literally means “correct dharma white
lotus sutra” or “Sutra of the Lotus of the Wonderful Law” in Sanskrit.
Mahayana Buddhism- means greater vehicle, as compared to other schools of thought
which were considered lesser vehicle. Mahayana is the dominant school of
Buddhism in the world today, emerged out of monastic rule and doctrinal
differences within the original form of Buddhism.
Mahayana Buddhists- believed that Siddhartha Gautama was actually a benevolent
celestial being, not just a mere human being
Nirmanakaya - is the physical body that undergo birth, inhabits the world, and dies in
the end.
Noble Eightfold Path- entirely practical path
Pali Canon- oldest recorded Buddhist texts
Parinirvana- Siddhartha’s death
Paticca-Samuppada- most insightful teachings of Siddhartha
Paramitas- Perfections
Sambhogakaya - is already enlightened but remains distinctive believed to be the
remuneration of one’s aggregated positicve deeds, it serves as a crossing point.
Sattva- who aspires to enlightenment (bodhi) and carries out altruistic practices.

Page 13 of 16
Siddhartha Gautama- born in the fifth or six century C.E. in present day Nepal, is
considered the historical Buddha in Mahayana Buddhism between the two others
trikayas of Buddha.
Sutra- pertains to one of the discourses of the historical Buddha that comprise the basic
text of Buddhist sacred writing. The teachings of Siddhartha Gautama are
generally recorded in a wide corpus of sutras and often taking the form of
dialogues instead of analytically explicating a certain viewpoint.
Tantra - the main type of Buddhism in India at the time, it was that which became
established in Tibet.
Trikaya- (“three bodies”) pertains to the teaching of Mahayana Buddhism about the
nature of Buddha and reality.

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Answer Keys:

Task 1: Students answer may vary

Task 2: Students answer may vary
Task 3: TABLE (Refer to the table given in the lesson)
Task 4. ESSAY (Students answer may vary)

References:
INTERNET SOURCES:

Hinduism and Buddhism, an introduction – Smarthistory

https://smarthistory.org/hinduism-and-buddhism-an-introduction/

Mahayana vs Theravada - Difference and Comparison | Diffen

https://www.diffen.com/difference/Mahayana_vs_Theravada

Mahayana Buddhism - Ancient History Encyclopedia

https://www.ancient.eu/Mahayana_Buddhism/

Theravada and Mahayana: Parallels, Connections and ...

http://www.undv.org/vesak2012/iabudoc/05JinabodhiFINAL.pdf

Bodhisattva | Soka Gakkai International (SGI)

https://www.sgi.org/about-us/buddhist-concepts/bodhisattva.htm

Bhumis of Buddhism - Stages of the Bodhisattva Path

https://www.learnreligions.com/ten-bhumis-of-buddhism-450015

Paramitas: The Ten Perfections of Mahayana Buddhism

https://www.learnreligions.com/paramitas-the-ten-perfections-of-mahayana-buddhism-

Mahayana Buddhism - Rituals and Worship - Patheos

https://www.patheos.com/library/mahayana-buddhism/ritual-worship-devotion-symbolis

Mahayana Buddhism: Tibetan Buddhism, Dalai Lama.

http://www.buddhanet.net/e-learning/buddhistworld/tibet-txt.htm

BuddhaSasana by Binh Anson - Main Index

https://www.budsas.org

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Buddhist Studies: Buddhism & Women: Position of Women
http://www.buddhanet.net/e-learning/history/position.htm

Buddhist Festivals and Special Days - BuddhaNet

http://www.buddhanet.net/festival.htm

The Buddhist Concept of Impermanence - Urban Dharma

https://www.urbandharma.org/udharma8/imperm.html

The Sangha: The Buddhist Community | Religious Literacy .

https://rlp.hds.harvard.edu/religions/buddhism/sangha-buddhist-community

Theravada Buddhism | Introduction | Red Zambala

http://buddhism.redzambala.com/buddhism/philosophy/theravada-buddhism-introducti

Theravada Buddhism—History and Teachings - Learn Religions

https://www.learnreligions.com/theravada-buddhism-45011

Tripitaka or Pali Canon - ReligionFacts

http://www.religionfacts.com/tripitaka

TEXTBOOK
Ong, Jerome A. and Jose, Mary Dorothy dl. Introduction to World Religions and Belief
Systems (Senior High School Textbook) Ground Floor, Bonifacio Bldg., DepEd
Complex Meralco Avenue, Pasig City, Philippines 1600, Vibal Group 2016

Bapat, P.V. “India and Buddhism” in 2500 Year of Buddhism, P.V. Bapat (ed.),
Publications Division, Ministry of Information and Broadcasting, Government of
India, New Delhi, 1976.

Conze Edward. A Short History of Buddhism, George Allen and Unwin, London,
1980.

Dutta, Nalinaksha, Aspect of Mahayana Buddhism and Its Relation to Hinayana,

Firma KLM Private Ltd. Kolkata, 1930.

Narada, The Buddha and His Teachings, Buddhist Missionary Society, Malaysia,
1988.

Prepared by:
FLORECIL L. BALLENER
SST-III
Passi National High School- Senior High
Division of Passi City
Region VI- Western Visayas
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