

	Sometime in the fifth or sixth century BCE, a prince who would one day be called Buddha was born. Over the course of his life, he renounced the world and became enlightened, and his teachings led to the formation of Buddhism—the most orthodox sect of which is known as Theravada Buddhism. The religion is around twenty five hundred years old; it looks different today than it did when Buddha was alive. This can be seen all over, for instance in the Theravada nation of Sri Lanka, where the annual water-cutting ceremony is observed. Monks and laymen alike participate in this ceremony, and it holds some religious significance, despite Buddha never teaching about any festivity of the sort. These differences run all the way from the superficial traditions to the soteriological core of the religion. The Theravada Buddhist community, both from the monastic perspective and from the lay perspective, has had to change its doctrinal principles over time. This can be attributed to forces both external and internal, both hostile and benign.
	There are a number of qualifying terms this discussion will make frequent use of. There is the concept of internal versus external. Here, an internal force is defined as a force borne of members of the Buddhasasana, regardless of monastic status. An external force is any force from non-Buddhists. A hostile force is any force that damages or intends to damage the Buddhist community—a force borne of a negative perception of Buddhism. A benign force is a force that does not wish to harm or help the Buddhist community—though it may end up doing one or the other as a byproduct. These terms will come up repeatedly throughout this discussion.
	First, it is important to investigate the basics of the religion—the doctrines that lie at the core of Theravada Buddhism. Buddhists seek refuge in the triple gem of the Buddha, the Dhamma, and the Sangha. The Dhamma is essentially comprised of the Tripitaka—the three baskets—of Buddhist text. The Sutta Pitaka contains all the Suttas, the Vinaya Pitaka contains the disciplinary rules, and the Abhidhamma Pitaka contains the metaphysical components of Buddhism. The metaphysical notions consist of things like Anatta—no soul, Dukkha—inherent suffering in life, and Anicca—impermanence of everything. Only by recognizing these concepts can one end Sansara, the cycle of death and rebirth, which happens continuously. Along with Sansara will end lobha—desire, dosa—hatred, and moha—delusion, when one becomes enlightened. In the Vinaya Pitaka, rules for life are set forth. For laymen, there are five precepts (I shall not kill, I shall not lie, I shall not steal, I shall not misbehave sexually, and I shall not take intoxicating substances). For monks, there are many more disciplinary rules to be followed. The most fundamental doctrinal notion in Buddhism is the notion of the four noble truths. First, Dukkha; the truth that life is suffering. Second, that attachment causes suffering. Third, that suffering can be overcome. 