Examine the rites of passage in the Theravada tradition of Buddhism, their meanings and how they are practiced

Rites of passage are celebrations or rituals, marking out stages of the lives of a person’s social, religious and sexual status throughout their lives. Birth, puberty, marriage and death are the most commonly celebrated stages, but there are many others involved within different religious traditions; this essay will focus on the rites of passage celebrated by the Theravada Buddhist tradition, what they mean and how they are practiced.
Van Gennep was one of the first anthropologists to study rites of passage as a social function and found that they are universally experienced throughout the world and it is only the finer details that change from culture to culture. He analysed two most common forms of rite of passage: initiation and funeral rites. These happened also to be the two main rites of passage celebrated in the Theravada Buddhist religious community.
Generally, there are no great birth rites associated with Theravada Buddhism, monks will oversee and chant scriptural passages during and after childbirth to welcome the new life into the world. It is the transitions from adolescence, adult life, into old age and finally death that are celebrated throughout the lives of both men and women practicing the Buddhist tradition. Many rites and rituals are a culmination of Asian folk religion, cultural traditions and Buddhist practice found in the scriptures. This enriches the life of the Buddhist and each rite of passage enables the community to celebrate the Buddha and the cycle of life communally.
Ordination or Shinbyu is the most significant rite of passage for male Theravada Buddhists who wish to uphold the sangha (monastic order). This occurs at puberty whereby the family passes their son to the Vihara (Buddhist monastery) sometimes for a short while (a minimum of three months) and in some cases for life. The boy will have his hair shaved and adorn the robes worn by monks. In Buddhism, hair signifies impurity, attachment to pleasure and flowing hair represents unrestrained sexuality. By shaving the head the individual marks their detachment from ascetic pleasure and devotion to the sangha and it also mimics the action of the Buddha who shaved his head as part of renunciation. The robes are a humble form of dress and the colour determines the path of the Buddhist. The saffron robes adorned by Theravada Buddhists are probably the most familiar.
The meaning behind this ritual is the belief the parents owe their children the right to study and learn the dhamma from the Buddha through the observance of the sangha life. Children are the future and their religious education is paramount for a pious family. If families do not have boys they usually support an orphan, nephew or neighbour’s son in his education through the Vihara.
At this stage it is often customary in countries like Burma for girls to have their ears pierced as a sign of entrance into adulthood.
On reaching the age of 21, male Buddhists may then celebrate another rite of passage, the upasampada ordination where he is ordained fully into the monastic order as a Bhikhu. In this ritual the ordination occurs in a Sima, an ordination hall made of stone or marble (and sometimes surrounded by water). This acts a barrier between the world of lay people and animals. The exact date and time of the ceremony will be calculated through astrological means and the ceremony is observed by a chain of monks (at least four) linking the teacher to the new pupil.
Marriage is another key event in the Theravada Buddhism tradition. Monks and ex-monks will chant suttas during the ceremony in order to protect the couple and their union from harm and perform rites at childbirth. Monks will also be present at birthday celebrations and perform rituals for new homes.
It is important to observe the rites of passage for Buddhists as these rites mark the most important transitions of life. They are used to integrate the individual into the rest of the community, religion and cosmological cycle of karma. Most importantly, the observance of these rites directly relates the life of each Theravada Buddhist to that of the Buddha himself.
Weddings in Buddhism are believed to be secular affairs and usually arranged by the parents, whereas in many other religions it is a sacrament or sacred duty. Traditional Buddhist weddings include many local customs and rites as there is no religious guidance on weddings. A monk will oversee the ceremony but their presence is not actually required at the blessing. Buddhist weddings have become popular in the west as they signify the spiritual connection between the couple.
The Buddha said “just as the elephant’s footprint is the biggest on the jungle floor, death is the biggest teacher”. Death is believed by all in the Buddhist community to have great religious significance, the Theravada path places importance on the survivors and close relations as well as the deceased. Death reminds the Buddhist of the impermanence of this world and it encourages the survivors to examine the life of the deceased and how the karmic forces will decide the next life for that person. The sangha are heavily involved in the funeral proceedings, performing rituals before and after the cremation of the deceased. White robes are offered to the monk by the deceased’s family in order to perform the funeral rite and water is poured into a cup to signify the flow of life and the exchange of life and death. Bhikhus will recite many passages whilst these actions are performed including this passage from the Khuddakapatha:
Just as the water fallen on high ground flows to a lower level, Even so what is given from here accrues to the departed. Just as the full flowing rivers fill the ocean, Even so what is given from here accrues to the departed. (Quoted from Kariyawasam 1995)
Some time after the death a period of almsgiving will take place, this ritual places merit onto the deceased and enriches the karma of those donating money, food and materials to the Bhikhus. This ritual act of dana, thoughtful donation, is practiced throughout the year to support the monastic community.
This essay has highlighted some of the most significant rites of passage observed by the Theravada Buddhist community. Death and adolescence are the most important aspects of life for any Buddhist and are commemorated in a way that relates these life experiences directly to the Buddha and to the sangha.