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It’s amazing how traditions tend to obscure the very teachings they claim to uphold. This phenomenon is seen in all long-established faiths or religions. A faith or religion that is “generally accepted or approved” is said to be “orthodox”. This word is usually viewed by religious people in a commendatory way, because it also means “following the older, more traditional practices strictly”. |
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However, they forget that orthodoxy too is impermanent. What is orthodox now isn’t the same as what was orthodox in the past. Moreover, what is orthodox here isn’t the same as what is orthodox elsewhere. So, ultimately, orthodoxy is merely a state of being generally accepted or approved within a certain group at a certain time. |
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It is said that the Buddha did not teach Buddhism. He taught the Dhamma. Then as his teaching got transmitted through the generations and to different places, various Buddhisms emerged. Some have died and some flourished, which then led to newer Buddhisms. |
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To those who call themselves “Theravāda Buddhists”, please understand that what we now call “Theravāda” is among the newer Buddhisms. You can say it is “orthodox”, and indeed it is—in both senses of the word (“generally accepted or approved” and “following the older, more traditional practices strictly”). Just remember though that the “older, more traditional practices” it follows strictly aren’t very old, and certainly not the same as the original. |
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Remember the Buddha’s advice to the Kālāmas? The same advice should also be applied to what we now call “Theravāda Buddhism”. After all, what we want is to follow a teaching that leads to welfare and happiness. This is also one among the criteria for acceptance given by the Buddha to the Kālāmas. |
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For the sake of our own long-term welfare and happiness, we need to avoid getting hung up over labels and sources, and instead focus on the core teachings of the Dhamma. As taught in Kālāma Sutta, a teaching that conduces to our welfare and happiness is about non-greed, non-aversion, and non-delusion. These are the ultimate criteria we should go by as Buddhists. |
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In conclusion, let us not confuse the map with the territory. Theravāda Buddhism, like any tradition, is a helpful tool, but the destination we seek is liberation from suffering. Let us approach the Dhamma with a critical mind, focused on principles that bring welfare and happiness, not clinging to tradition for tradition’s sake. By following the path of non-greed, non-aversion, and non-delusion, we honour the true spirit of the Buddha’s message, and work for our liberation.
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