Editing Theravada (section)

=== Main doctrinal differences with other Buddhist traditions ===
[[File:Moggallana̞-statue.jpg|thumb|240px|A statue of the arahant [[Maudgalyayana|Moggallana]], who is identifiable by his dark (''nila'', i.e. blue/black) skin. He was one of the two most senior disciples of the Buddha and regarded as{{according to whom|date=August 2024}} the foremost in psychic powers.]]
The orthodox standpoints of Theravāda in comparison to other [[early Buddhist schools|Buddhist schools]] are presented in the ''[[Kathavatthu|Kathāvatthu]]'' ("Points of Controversy"), as well as in other works by later commentators like Buddhaghosa.

Traditionally, the Theravāda maintains the following key doctrinal positions, though not all Theravādins agree with the traditional point of view:<ref>James P. McDermott. ''Encyclopedia of Indian Philosophies, Volume VII: Abhidharma Buddhism to 150 A.D'', see entry on the Kathavatthu.</ref><ref>Andre Bareau, ''Les sectes bouddhiques du Petit Véhicule'' (Ecole Fransaise d'Extreme-Orient, 1955), Chapitre I 'Les Mahasanghika', pp. 212-240.</ref>

*On the [[philosophy of time]], the Theravāda tradition follows [[philosophical presentism]], the view that only present moment phenomena (dhamma) exist, against the [[Eternalism (philosophy of time)|eternalist]] view of the Sarvāstivādin tradition, which held that dhammas exist in all three times – past, present, future.
*The arahant is never a layperson, for they have abandoned the fetters of a layperson, including married life, using money, etc.
*The power (''bala'') of a Buddha is unique and not common to the disciples (''savaka'') or arahants.
*Theravāda Abhidhamma holds that a single thought (''citta'') cannot last as long as a day.
*Theravāda Abhidhamma holds that insight into the four noble truths happens in one moment (''khaṇa''), rather than gradually (''anupubba''), as was held by Sarvastivada. The defilements (''[[Kleshas (Buddhism)|kilesa]]'') are also abandoned in a single moment, not gradually.{{Citation needed|reason=Is there a source for this? I have listened to Theravada dhamma talks and as far as I can understand it certainly does not happen in an instant but is rather a gradual process|date=October 2021}}
*Theravāda Abhidhamma traditionally rejects the view that there is an intermediate or transitional state ([[Bardo|''antarabhāva'']]) between rebirths, they hold that rebirth happens instantaneously (in one mind moment).<ref>Wayman, Alex (1984). ''Buddhist Insight: Essays'', p. 252, Motilal Banarsidass Publ.</ref> However, as has been noted by various modern scholars like [[Bhante Sujato|Bhikkhu Sujato]], there are canonical passages which support the idea of an intermediate state (such as the ''Kutuhalasāla Sutta'').<ref name=":0y">Bhikkhu Sujato (2008). ''[https://santifm.org/santipada/wp-content/uploads/2010/05/RebirthandInbetweenState.pdf Rebirth and the in-between state in early Buddhism.] {{Webarchive|url=https://web.archive.org/web/20201108093633/http://santifm.org/santipada/wp-content/uploads/2010/05/RebirthandInbetweenState.pdf|date=8 November 2020}}''</ref> Some Theravāda scholars (such as [[Balangoda Ananda Maitreya Thero|Balangoda Ananda Maitreya]]) have defended the idea of an intermediate state and it is also a very common belief among some monks and laypersons in the Theravāda world (where it is commonly referred to as the ''[[Gandharva|gandhabba]]'' or ''antarabhāva'').<ref>Langer, Rita (2007). ''Buddhist Rituals of Death and Rebirth: Contemporary Sri Lankan Practice and Its Origins'', pp. 83-84. Routledge.</ref>
*Theravāda also does not accept the Mahayana notion that there are two forms of nibbana, an inferior "localized" or "abiding" (''pratiṣṭhita'') nirvana and [[Nirvana (Buddhism)#Apratiṣṭhita nirvāna|a non-abiding (''apratiṣṭhita'') nirvana]]. Such a dual nirvana theory is absent in the suttas.<ref>Thích Thiện Châu (1984), ''The Literature of the Personalists'', pp. 201-202.</ref> According to the ''Kathāvatthu'', there can be no dividing line separating the unconditioned element and there is no superiority or inferiority in the unity of nibbana.<ref>Hwang, Soonil (2006), ''Metaphor and Literalism in Buddhism: The Doctrinal History of Nirvana'', p. 68. Routledge.</ref>
*Theravāda exegetical works consider nibbana to be a real existent, instead of just a conceptual or nominal existent (''[[Prajñaptivāda|prajñapti]]'') referring to the mere destruction (''khayamatta'') of the defilements or non-existence of the five aggregates, as was held by some in the [[Sautrāntika|Sautrantika]] school for example.<ref>Hwang, Soonil (2006), ''Metaphor and Literalism in Buddhism: The Doctrinal History of Nirvana'', pp. 62, 75, 105. Routledge.</ref> In Theravāda scholasticism, nibbana is defined as the cessation (''nirodha'') consisting in non-arising and exists separately from the mere destruction of passion, hatred and delusion.<ref>Hwang, Soonil (2006), ''Metaphor and Literalism in Buddhism: The Doctrinal History of Nirvana'', p. 72. Routledge.</ref>
*Theravāda exegetical works, mental phenomena last for a very short moment or instant (''khaṇa''), but physical phenomena do not.
*Theravāda holds that the Buddha resided in the human realm (''manussa-loka''). It rejects the [[Docetism|docetic view]] found in Mahayana, which says that the Buddha's physical body was a mere manifestation, emanation or magical creation (''nirmāṇa'') of a transcendental being, and thus, that his birth and death a mere show and unreal.<ref>James P. McDermott, ''Encyclopedia of Indian Philosophies'', Volume VII: Abhidharma Buddhism to 150 A.D. p. 95.</ref> Also, the Theravāda school rejects the view that there are currently numerous Buddhas in all directions. 
*Theravāda holds that there is a ground level of consciousness called the [[Bhavanga|bhavaṅga]], which conditions the rebirth consciousness.
*Theravāda rejects the [[Pudgalavada]] doctrine of the ''pudgala'' ("person" or "personal entity") as being more than a conceptual designation imputed on the five aggregates.<ref name="Doniger1980p168">{{Citation |author=James McDermott |title=Karma and Rebirth in Classical Indian Traditions |pages=[https://archive.org/details/bub_gb_4WZTj3M71y0C/page/n191 168]–170 |year=1980 |editor=Wendy Doniger |url=https://archive.org/details/bub_gb_4WZTj3M71y0C |publisher=University of California Press |isbn=978-0-520-03923-0}}</ref><ref>{{Citation |author=Bruce Mathews |title=Karma and Rebirth: Post Classical Developments |pages=123–126 |year=1986 |editor=Ronald Wesley Neufeldt |url=https://books.google.com/books?id=iaRWtgXjplQC |publisher=State University of New York Press |isbn=978-0-87395-990-2}}</ref>
*Theravāda rejects the view of the [[Lokottaravāda|Lokottaravada]] schools which held that the all acts done by the [[Gautama Buddha|Buddha]] (including all speech, defecation and urination, etc.) were supramundane or transcendental (''lokuttara'').<ref>James P. McDermott, ''Kathavatthu: Encyclopedia of Indian Philosophies'', Volume VII: Abhidharma Buddhism to 150 A.D.</ref> Also, for Theravāda, a Buddha does not have the power to stop something that has arisen from ceasing, they cannot stop a being from getting old, sick or dying, and they cannot create a permanent thing (like a flower that does not die).
*Theravāda traditionally defends the idea that the Buddha himself taught the ''Abhidhamma Pitaka''.<ref>Skilling, Peter. ''"Scriptural Authenticity and the Śrāvaka Schools: An Essay towards an Indian Perspective."'' The Eastern Buddhist, vol. 41, no. 2, 2010, pp. 1–47. JSTOR, www.jstor.org/stable/44362554. Accessed 25 February 2020.</ref> This is now being questioned by some modern Theravādins in light of modern Buddhist studies scholarship.
*In Theravāda, [[Nirvana (Buddhism)|nibbana]] is the only unconstructed phenomenon (''asankhata-dhamma, asankhatadhatu).'' Unlike in the [[Sarvastivada|Sarvāstivāda]] school, [[space]] (''[[Akasha|akasa]]''), is seen as a constructed dhamma in Theravāda. Even the four noble truths are not unconstructed phenomena, neither is the domain of cessation (''nirodhasamapatti''). "Thatness" (''[[Tathātā|tathatā]]'') is also a constructed phenomenon. According to the ''[[Dhammasaṅgaṇī|Dhammasangani]]'', nibbana, the unconstructed element, is 'without condition' (''appaccaya'') and is different from the five aggregates which are 'with condition' (''sappaccaya'').<ref>Hwang, Soonil (2006), ''Metaphor and Literalism in Buddhism: The Doctrinal History of Nirvana'', p. 67. Routledge.</ref>
*In Theravāda, the [[Bodhisattva|bodhisatta path]] is suitable only for a few exceptional people (like Sakyamuni and Metteya).<ref>{{Citation |last=Samuels |first=Jeffrey |title=The Bodhisattva Ideal in Theravāda Buddhist Theory and Practice: A Reevaluation of the Bodhisattva-Śrāvaka Opposition |date=July 1997 |journal=Philosophy East and West |volume=47 |issue=3 |pages=399–415 |url=https://digitalcommons.wku.edu/phil_rel_fac_pub/12 |publisher=University of Hawai'i Press |doi=10.2307/1399912 |jstor=1399912}}</ref> Theravāda also defines a bodhisatta as someone who has made a vow in front of a living Buddha.<ref>Drewes, David, ''Mahāyāna Sūtras and Opening of the Bodhisattva Path'', Paper presented at the XVIII the IABS Congress, Toronto 2017, Updated 2019.</ref>
*In Theravāda, there is a physical sensory organ (''indriya'') that conditions the mental consciousness (''manovinñāna'') and is the material support for consciousness. Some later Theravāda works like the ''Visuddhimagga'' locate this physical basis for consciousness at the [[heart]] (''hadaya-vatthu''), the Pali Canon itself is silent on this issue.<ref name=":12">Suwanda H. J. Sugunasiri. ''The Whole Body, Not Heart, as 'Seat of Consciousness': The Buddha's View.'' Vol. 45, No. 3 (Jul. 1995), pp. 409-430.</ref><ref name=":5">Jayasuriya, W. F. (1963) ''The Psychology and Philosophy of Buddhism.'' (Colombo, YMBA Press), Appendix A, pp. 288-292.</ref> Some modern Theravāda scholars propose alternative notions. For example, [[Suwanda H. J. Sugunasiri]] proposes that the basis for consciousness is the entire physical organism, which he ties with the canonical concept of ''[[jīvitindriya]]'' or life faculty.<ref name=":12" /> W. F. Jayasuriya meanwhile, argues that "''hadaya''" is not meant literally (it can also mean "essence", "core"), but refers to the entire [[nervous system]] (including the brain), which is dependent on the heart and blood.<ref name=":5" /> 
*Theravādins generally reject the [[Mahayana sutras]] as ''[[Buddhavacana]]'' (word of the Buddha), and do not study or see these texts (or Mahayana doctrines) as reliable sources. They reject the view that the ''Tipitaka'' is incomplete or inferior (i.e. "[[Hinayana]]") and that Mahayana texts are somehow more advanced.<ref name=":1">Karen Pechilis, Selva J. Raj (2013). ''South Asian Religions: Tradition and Today'', p. 115. Routledge.</ref>
*Theravādins traditionally believe that an awakened [[arhat|arahant]] has an "incorruptible nature" and are thus morally perfect.{{sfn|Warder|2000|p=283}} They have no ignorance or doubts. According to Theravāda doctrine, arahants (as well as the other three lesser ariyas: stream enterers etc.) cannot fall back or regress from their state.<ref>Berkwitz, Stephen C. (2010). ''South Asian Buddhism: A Survey,'' p. 58. Routledge.</ref>