Schools Division of Parañaque City

Humanities and Social Sciences

Introduction to World Religions and Belief Systems
Second Quarter
Week Ten
Mahayana Buddhism

Learning Competency (MELC)

Analyze the brief history, core teachings, fundamental beliefs, practices, and
related issues of Mahayana Buddhism. (HUMSS_WRB12- II/IV-10.1-10.4)

Objectives

At the end of the lesson, the learners should be able to:

1. identify and explore core religious beliefs in Mahayana Buddhism;
2. understand the sacred texts: Sutras;
3. consolidate knowledge of the traditional accounts of the life of the
Buddha; and
4. reflect on some issues regarding Mahayana Buddhism.

Let’s Recall
Directions: Complete the following diagram by supplying the correct
answer. Copy the diagram in your answer sheet.

1.

2. 1.
Four Noble
Truths
3. 2.
4. 3.

Eight-Fold 4.
Path
5.
6.
7.

Let’s Understand 8.

MAHAYANA BUDDHISM
(Based on Introduction to World Religions and Belief Systems pp.150-162, Copyright © 2016 of Vibal Group, Inc. and Jerome
A. Ong and Mary Dorothy dL. Jose; www.learnreligion.com, www.britannica.com, and www.khanacademy.org)

Mahayana Buddhism also known as the “Great Vehicle” has diverged into
numerous schools with each developing its own canon and rituals since its founding more
than two thousand years ago. It has emerged out of monastic rule and doctrinal differences
within the original form of Buddhism. Mahayana Buddhism is the primary form of Buddhism
in Norh Asia and Far East, including China, Japan, Korea, Tibet and Mongolia, and is
sometimes known as Northern Buddhism.

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 Mahayana Buddhism is both a system of metaphysics dealing with the basic
structure and principles of reality and, primarily, a theoretical propaedeutic to the
achievement of a desired state. Its teachings involved basic shifts in doctrine and approach,
though there were precedents in earlier schools. It taught that neither the self nor the
dharmas exist. Moreover, for the elite arhat ideal, it substituted the bodhisattva, one who
vows to become a buddha and delays entry into nirvana to help others. In Mahayana, love
for creatures is exalted to the highest; a bodhisattva is encouraged to offer the merit he
derives from good deeds for the good of others. The tension between morality and
mysticism that agitated India also influenced the Mahayana.

SACRED SCRIPTURES
Buddhism has a wide range of sacred texts and scriptures. Mahayana branch
accepts the canonical texts of the Theravada school, such as the Tripitaka (Sanskrit word
for “Three Baskets”) which is the collection of Buddha’s teachings. The canon of Mahayana
Buddhism also consists of the Tripitaka, namely, Sutra Pitaka (Discourse), Vinaya Pitaka
(Discipline), and Abhidharma Pitaka (Ultimate Doctrine) but adds to it the sutras, written
between 200 BCE and 200 CE, which reflect distinctively Mahayana concepts. As the
original language of transmission, Mahayana sect have no parallels in the Pali Canon.
Mahayana Buddhism adopted the Sanskrit form of terms rather than Pali.
One of the most popular and prominent Mahayana Buddhist texts (or sutra) is the
Lotus Sutra, or the Saddharmapundarika-sutra that literally means "correct dharma
white lotus sutra" or “Sutra of the Lotus of the Wonderful Law” in Sanskrit. A 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.
The Lotus Sutra is presented as a discourse conveyed by Siddhartha Gautama
before his eventual death. Mahayana tradition maintains that while the sutras were
recorded during Siddhartha Gautama’s lifetime, these sutras were kept for 500 years and
reintroduced only during the “Fourth Buddhist Council” in Kashmir in 78 C.E. While these
sutras were assembled years after the death of Siddhartha Gautama, the Lotus Sutra may
have been authored by more than one writer and compiled between the first and second
century C.E. In fact, the oldest portion of the Lotus Sutra may have been written between
100 B.C.E. and 100 C.E. The Lotus Sutra contains the most definitive teachings of the
Buddha. A key idea within the influential sutra is that all people equally and inherently
possess the so-called “Buddha nature” or “Buddhahood” which is the condition of complete
happiness and freedom from fear and illusions. In short, the attainment of enlightenment is
open to all people regardless of gender, race, social status, and education.

BELIEFS AND DOCTRINES

The Buddha
The Buddha Siddhartha Gautama, born in the fifth or sixth century C.E. in present-
day Nepal, is considered the historical Buddha in Mahayana Buddhism. After he attained
enlightenment at the age of 35, he came to be known as Gautama Buddha and spent the
rest of his life preaching across India. He died at the age of 80. For Theravada Buddhism,
only the historical Buddha and past Buddhas are accepted. For Mahayana Buddhism, there
are other contemporary and popular Buddhas apart from the historical Buddha.
The Mahayana doctrine of the trikaya says that each Buddha has “three bodies”.
These are called the dharmakaya, sambhogakaya, and nirmanakaya.
Very simply, dharmakaya is identical with perfect enlightenment that is absolute
and beyond existence or non-existence (body of absolute truth). Everyone is capable of
attaining this special place which is beyond perceptual forms. The body that experiences
the bliss of enlightenment but remains distinctive is sambhogakaya. Believed to be a
remuneration of one’s aggregated positive deeds, it serves as a crossing point between the
two other trikayas of Buddha. Lastly, nirmanakaya (the body that manifests in the world)

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is the physical body that is born, walks the earth, and dies. Another way to understand the
Trikaya is to think of the dharmakaya as the absolute nature of all beings, sambhogakaya
as the blissful experience of enlightenment, and nirmanakaya as a Buddha in human form.
The great teacher Siddhartha Gautama is an example of a Buddha in a state of
nirmanakaya.
Understanding the Trikaya can clear up a lot of confusion about the nature of a
Buddha. Buddhas are not individuals who lived in this world for Mahayana Buddhists. In
some ways, they are simply expressions of the one Buddha reality, such as that of
Siddhartha Gautama (Brown 1975). These great Buddhas are to be found in various
heavens enshrined together with other gods and saints. In China, Amitabha is a very
popular Buddha. In Japan, Vairocana is the great Buddha.

Bodhisattvas
In Buddhism, a bodhisattva (“enlightened existence”) is any person who is on the
path towards Buddhahood. It refers to anyone who has generated bodhicitta, a
spontaneous wish and compassionate mind to achieve the state of being enlightened for
the benefit of all sentient beings. The concept of bodhicitta greatly differs between the two
main schools of Buddhism.
A bodhisattva is an ideal type, not a depiction of historical person like the Buddha,
is already eligible to enter final enlightenment by perfecting himself through countless
incarnations, opts to forego the right to enter nirvana and decides to be born again into this
evil world to assist others in attaining the same state, even descending to the depths of
lowest hells to rescue ill-fated victims imprisoned there (Jurji 1946; Murphy 1949).
Bodhisattvas have some of the characteristics of Christian saints. They are compassionate
figures who help worshippers. Unlike saints, however, they are not associated with
historical persons, hagiographies, or martyrdom. The concept of bodhisattva helped in
explaining the life of Siddhartha Gautama before he died, as depicted in the jataka tales
or birth stories of the historical Buddha.
There are many bodhisattvas. Maitreya (“Buddha of the Future”) is the one who will
born to teach enlightenment in the next stage. Buddha, according to Mahayana teachings,
is first born as a bodhisattva, and then after many lifetimes, progresses on to Buddhahood.
The historical Buddha was himself referred to as a bodhistattva before becoming the
Buddha. Four other principal bodhisattvas to appear in Buddhist art namely,
Avalokiteshvara, Manjushri, Ksitigarbha, and Samanthabhadra. Avalokiteshvara is
the most revered and most popular Buddhist deity among all bodhisattvas, being the
personification of perfect compassion, probably representing in Buddhism the sun-god
Vishnu of the older Hinduism (Murphy 1949). The name Avalokiteshvara means “Lord who
looks down with compassion”. Manjushri, considered a fully enlightened Buddha, is the
embodiment of wisdom, intelligence, and willpower. Ksitigarbha is a transcendent
bodhisattva of Mahayana Buddhism who helps and liberates all sentient beings residing in
hell. He is one of the most popular of the iconic bodhisattvas, especially in East Asia, where
he often is called upon to guide and protect deceased children. Samanthabhadra is the
representation of love, virtue, and diligence.He is often represented in a triad with
Shakyamuni (the Buddha) and the bodhisattva Manjushri; he appears seated on an
elephant with three heads or with one head and six tusks. Mahayana Buddhism encourages
everyone to pursue the path of a bodhisattva, assume their vows, and work for the absolute
enlightenment of all living beings.

Paramitas (Perfections)
The Six or Ten Perfections are virtues to be cultivated and practiced on the path to
realizing enlightenment. Although the Six Perfections are complete in themselves, the
additional items in the list of Ten Perfections add the dimension of the bodhisattva path.
With the additional four perfections, we see the fruits of wisdom manifested in the world.
Translated as “to cross over the other shore”, paramitas imply crossing from the “sea of
suffering” to the shore of happiness”.

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 Mahayana Ten Paramitas or Perfections are:

1. Dana Paramita: Perfection of Generosity

- is about more than just charitable giving. It is generosity as an expression of
selflessness and an acknowledgment that we all inter-exist with each other. Without
attaching to possessions or to ourselves we live to benefit all beings. (e.g. giving of foods
and clothing to typhoon victims).
2. Sila Paramita: Perfection of Morality
- is not about living according to rules -- although there are Precepts, and they are
important -- but living in harmony with others. Sila Paramita also touches on the teachings
of karma.
3. Ksanti Paramita: Perfection of Patience
- Ksanti means "unaffected by" or "able to withstand." It could be translated as
tolerance, endurance and composure as well as patience or forbearance. It is a patience
with ourselves and others and also an ability to bear hardship and misfortune. (e.g. being
cool or maintaining composure when we are challenged or when being insulted.
4. Virya Paramita: Perfection of Energy
- The word virya comes from vira, an ancient Indo-Iranian word ancient that means
"hero." Virya is about tirelessly and courageously overcoming obstacles and walking the
path as far as it goes.
5. Dhyana Paramita: Perfection of Meditation
- Meditation in Buddhism is not done for stress relief. It is mental cultivation,
preparing the mind to realize wisdom (which is the next perfection).
6. Prajna Paramita: Perfection of Wisdom
- The original Six Perfections ended with wisdom, which in Mahayana Buddhism is
equated with the doctrine of sunyata, or emptiness. Very simply, this is the teaching that all
phenomena are without self-essence. And wisdom, the late Robert Aitken Roshi wrote, is
"the raison d'être of the Buddha way."
7. Upaya Paramita: Perfection of Skillful Means
- Very simply, upaya is any teaching or activity that helps others realize
enlightenment. Sometimes upaya is spelled upaya-kausalya, which is "skill in means." One
skilled in upaya can lead others away from their delusions.
8. Pranidhana Paramita: Perfection of Vow
- This one is sometimes called Perfection of Aspiration. In particular, it is about
dedicating oneself to the bodhisattva path and living the bodhisattva vows.
9. Bala Paramita: Perfection of Spiritual Power
- Spiritual power in this sense could refer to supernormal powers, such as an ability
to read minds or it could refer to the natural powers awakened by spiritual practice, such
as increasing concentration, awareness and patience.
10. Jnana Paramita: Perfection of Knowledge
- The Perfection of Knowledge is the implementation of wisdom in the phenomenal
world. We can think of this as something like the way a physician uses knowledge of
medicine to heal people. This Perfection also ties together the previous nine so that they
can be put to work to help others.

WORSHIP AND OBSERVANCES

Worship in Mahayana tradition takes the form of devotion to Buddha and to
Bodhisattvas toward enlightenment and in bringing blessings to each and every one. In
Buddhist temples, they pray and chant to pay their respect to the Buddhas and
bodhisattvas, such as Avalokiteshvara, Manjushri, and Amitabha. They also offer
vegetarian food and light incense to pay homage to these important divine beings. To the
Mahayana Buddhist all that exists—humans, animals, and inanimate objects—is
surrounded with an aura of sanctity, though none of these things is sacred per se.
Mahayana temples are sacred spaces. While only a simple temple layout can be
seen in Theravada Buddhism with an image of Siddhartha Gautama as the focal point of

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worship, Mahayana rituals can be quite elaborate with the addition of other disciples of
Siddhartha Gautama and important bodhisattvas.
Worshippers also recite chants and undertake pilgrimages to sites of Buddhist
importance. Meditational activities are fundamental in almost all popular forms of
Buddhism. For Theravada Buddhism and Zen Buddhism, the practice of meditation is the
only means to attain liberation. With the introduction of Mahayana Buddhism in other
places, local culture influenced the development of Mahayana Buddhist practices. The
lotus (purity) and the eight-spoke wheel (the Buddha’s teachings, dharma) are important
symbols in the Mahayana; other common symbols are various hand gestures (mudras),
seated and standing postures, the book (dharma and wisdom) and the sword (insight
and wisdom).

The Five Moral Precepts (Panca-sila)

The Five Moral Precepts are the basic code of ethics observed by lay followers of
Buddhism. To behave in a moral and ethical way, one commits oneself to abstain from
these five kinds of action:
1. Refrain from taking life
2. Refrain from taking what is not given
3. Refrain from the misuse of the senses or sexual misconduct
4. Refrain from wrong speech
5. Refrain from intoxicants that cloud the mind
In some Buddhist traditions, those who wish to practice Buddhism must follow the
eight precepts instead of five. The additional three are avoiding the following actions:
6. Eating at the wrong time
7. Singing, dancing, playing music, attending entertainment performances
8. Wearing of garlands, perfume, and personal adornments, using of luxurious places for
sitting or sleeping and oversleeping

TIBET INVASION
For centuries, both China and India have been claiming Tibet as part of their
territories. Tibet practically enjoyed some degree of independence as none of the claimants
pressed their claim. In 1950, however, China annexed Tibet and negotiated the so-called
“Seventeen Point Agreement” with the government of the fourteenth Dalai Lama.
Rejected repeatedly by the Dalai Lama, this document confirmed China’s authority over
Tibet, but the area was granted autonomy. In 1959, the Dalai Lama failed in his bid to oust
China’s puppet rule as the Tibetan uprising was defeated by the more powerful Chinese
force. The Dalai Lama, together with his followers escaped to India, and are now living
there as refugees.
With the implementation of Mao Zedong’s “Great Leap Forward” from 1958 to 1961,
or China’s socio-economic campaign to transform the country into a socialist society,
between 200,000 to 1,000,000 Tibetans tragically met their death. During Mao Zedong’s
“Cultural Revolution”, a sociopolitical movement from 1966 to 1976 aimed at eliminating
capitalism and traditionalism from China, around 6,000 monasteries were destroyed. From
1959 to 1977, almost all elements of Tibetan Buddhism were obliterated. While many
hundred thousand Tibetans were killed, others were driven to exile. Presently, the Dalai
Lama has been continuously visiting other countries preaching a message of hope and
peace.

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 Let’s Apply

IDENTIFICATION
Directions: Apply what moral precepts has the following statement.
Write the letter of your answer on your answer sheet.

A. Refrain from taking life

B. Refrain from taking what is not given
C. Refrain from eating at the wrong time
D. Refrain from the misuse of the senses or sexual misconduct
E. Refrain from wrong speech
F. Refrain from intoxicants that cloud the mind

_____ 1. If we steal from another, we steal from ourselves. Instead, we could

learn to give and take care of things that belong to our family, to the
school, or to the public.
_____ 2. Being honest brings peace into the world. When there is a
misunderstanding, the best thing is to talk it over.
_____ 3. The Buddha said, “Life is dear to all beings. They have the right to live the
same as we do.”
_____ 4. Our bodies are gifts from our parents, so it is our duty to protect them
from harm. It is important for young people to keep their natures pure
and develop their virtue.
_____ 5. Don’t get sucked into trying something that may harm you. They can
affect the way the brain develops and grows and make children sick and
lose control of their behavior.

Let’s Analyze

Directions: Identify and analyze the appropriate paramita being describe in

each item. Choose the letter of the correct answer from the box
and write it on your answer sheet.

A. Perfection of Morality
B. Perfection of Energy
C. Perfection of Generosity
D. Perfection of Wisdom
E. Perfection of Patience
F. Perfection of Meditation

__________ 1. It sounds corny, but it’s true: the more selflessly I give to others the less
possessive I become, and the happier I will be.
__________ 2. I will pay attention to my words and deeds. I will do the right thing.
__________ 3. I understand that a tough challenge can provide a great lesson. I don’t
blame all my suffering on outer circumstances, I can accept responsibility
for my own intolerance to particular situations.
__________ 4. Today I will rouse internal strength to move forward on my spiritual path.
__________ 5. I will not let small, insignificant obstacles block my path to peace of mind.

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 Let’s Create

Goal To design a poster-slogan that campaigns for the virtue or value of

peace and human rights
Role An illustrator and advocate of peace and human rights

Audience Teachers and students

Situation You are invited in a conference for students and teachers regarding
peace and human rights. As an advocate and illustrator, you are tasked
to create a poster-slogan that will showcase the value of peace and
human rights. It is observed that as of today, mostly of the Filipino
students do not adhere to the value of peace and human rights.

Product Poster-slogan
Performance (Poster itself will deliver the message via a graphic visual and
then at the bottom, top, or through the poster is a short slogan)

Standard Procedure:
1. The poster-slogan must be drawn/illustrated in an 8.5 x 13 inches bond
paper/ long bond paper (horizontal format/landscape)
2. You can use coloring materials like oil pastel or crayons, markers, or
watercolor.
3. Use the rubrics below as your guidelines
Poster-slogan Rubric
Excellent Good Fair Score
Standard
(10) (7) (5)

Uses at least 4
Uses at least 3 kinds Uses at least 1 kind
kinds of images and
of images and of image and symbol
symbols with 1
Content symbols with 1 with 1 quotation
quotation which are
quotation which are which is relevant to
all relevant to the
all relevant to the the theme.
theme.
theme.
The poster is not
The poster is tidy, The poster is easy to
easy to understand
Presentation drawn well and is understand but with
and has a lot of
easy to understand. erasures.
erasures.
Total

Let’s Try (Evaluation)

MULTIPLE CHOICE
Direction: Choose the letter of the correct answer and write it on
your answer sheet.

_____ 1. What is a bodhisattva in Mahayana Buddhism?

A. an enlightened being C. deity
B. a god D. monk
_____ 2. Which is the principal aim of bodhisattva?
A. self-liberation
B. perfection of meditation

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 C. perfection of six paramitas
D. liberation of other sentient beings
_____ 3. Which is the fundamental doctrine in Mahayana Buddhism that underlies the
nature and reality of Buddha?
A. doctrine of Trikaya C. doctrine of Anatman
B. doctrine of Tripitaka D. doctrine of Paramitas

_____ 4. Which religious ideal is set forth in the Mahayana sacred scripture?
A. Arhat C. Householder
B. Bodhisattva D. Prajna
_____ 5. Which of the following is the most popular and prominent Mahayana Buddhist
texts?
A. Lotus Sutra C. Vinaya Pitaka
B. Sutra Pitaka D. Avatamsaka Sutra
_____ 6. Which of the following is not true about Mahayana Buddhism?
A. It is also as known as the “Great Vehicle”.
B. Believed the non-essence and instability of all things
C. Its sacred written text is known as the “Vinaya Pitaka”
D. Siddhartha Gautama is considered as a celestial being.
_____ 7. Which of the concepts or ideas below are the features of Mahayana
Buddhism?
I. taking the bodhisattva path
II. Siddhartha Gautama as the only Buddha.
III. every individual possesses the “Buddha nature”
IV. a bodhisattva is an ideal type and a depiction of Buddha

A. I, II, & III C. I, III, & IV

B. I, II, & IV D. II, III, & IV
_____ 8. Which of the following are the Five Moral Precepts?
I. not to kill
II. not to drink
III. not to steal
IV. not to engaged in sexual misconduct

A. I, II, & III C. I, III, & IV

B. II, III, & IV D. I, II, & IV
_____ 9. Which of the following statements are true of Mahayana Buddhism’s origin?
I. It is monotheistic
II. It originated in India
III. It spread throughout Asia
IV. It give rise to several denominations

A. I, II, & IV C. II, III, & IV

B. I, III, & IV D. I, II, & III
_____ 10. Which of the following statements given below are correct?
I. Mahayana Buddhism is considered as Northern Buddhist Schools.
II. Mahayana branch accepts the canonical texts of the Theravada school.
III. The key idea in Lotus Sutra is that not all people are equally capable of
possessing the Buddha nature.
IV. Mahayana Buddhists believe that a bodhisattva must pass 10 bhumis
before attaining the so called “Buddha-hood”.

A. I, II, & III C. II, III, & IV

B. I, II, & IV D. I, III, & IV