Department of Education

Bureau of Learning Delivery

Teaching and Learning Division

Grade Levels: Grade 11

Specialized Subject: Introduction to World Religions and Belief
Systems
Semester: First Semester (Week 10)

LEARNING COMPETENCY:

*Analyze the brief history, core teachings, fundamental

beliefs, practices, and related issues of Mahayana
Buddhism

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 MAHAYANA BUDDHISM

Mahayana means greater vehicle, as compared to other schools of thought which

were considered lesser vehicle. Mahayana is the dominant school of Buddhism in the
world today. The form of Buddhism found in countries such as China, Tibet, Japan and
Korea is Mahayana. The now popular Zen Buddhism of Japan and the Vajrayana of the
Dalai Lama are Mahayana Schools of thought.

In this module, you will gain wider knowledge about the Mahayana Doctrines as
the purest form of Buddhist dogmas, which though may appear to have deviated from
the teachings or words of the Buddha are in fact in line with the spirit of Buddha. The
Buddha found his own way of Salvation and attained enlightenment. Every Mahayana
Buddhist seeks to follow the same thing and attain liberation.

At the end of the module, you should be able to:

10.1. State the three levels of perfection of Mahayana Buddhism (moral

discipline, cultivation of virtue, and altruistic conduct) HUMSS_WRB12-II/IVc-10.1

10.2. Give examples of acts of generosity of Mahayana Buddhists.

HUMSS_WRB12-II/IVc-10.3

10.3. Explain: The core teaching of Mahayana Buddhism is to seek complete

enlightenment for the benefit of all living beings through insight and compassion.
HUMSS_WRB12-II/IVc-10.3

10.4. Draw the insight from the acts of generosity of Tzu Chi Foundation that
reflect the core teaching of Mahayana Buddhism .HUMSS_WRB12-II/IVc-10.4

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Task 1: Answer the following questions:
1. How do the basic tenets of Mahayana Buddhism differ from Theravada
Buddhism?
2. Why is Mahayana Buddhism appealing to a vast majority of followers?

MAHAYANA BUDDHISM
Believing itself as the more genuine version of Buddha teachings,
Mahayana Buddhism has diverged into numerous schools with each developing
its own canon and rituals since its founding more than two thousand years ago.
Also known as “Great Vehicle’’, Mahayana Buddhism emerged out of monastic
rule and doctrinal differences within the original form of Buddhism. While the two
major Buddhist schools of Mahayana and Theravada both originated in the
fundamental teachings of Siddhartha Gautama, their methods and search for
liberation from the cycle of reincarnation can be very different. They may be
viewed as two different articulations of the original principles of the historical
Buddha. For example, in contrast to the Theravada school of thought, Mahayana
Buddhism aims to extend religious authority to a larger number of people.
Not a single group but more of an assembly of Buddhist customs,
Mahayana Buddhism is widespread in China, Mongolia, Korea, japan, and Tibet.
With its openness to more traditional religious views, it has developed a wide
appeal, to common people and gained tremendous ground in becoming one of
the most successful missionary religions in the world.

HISTORICAL BACKGROUND
During the third century B.C.E., a number of subtle variations began to
take place in Buddhism at a time when the Mauryan King Ashoka was
propagating Buddhist gospels through missionary efforts. The Mahasamghika
(‘’of the great sangha’’), one of the early Buddhist schools, may have been the
source for the initial growth of Mahayana Buddhism, especially during the second
Buddhist council that occurred a hundred years after Buddha’s pirinirvana.
Considered a historical event, a religious schism between the Mahasamghika
and Sthavira nikaya and sect of the elders, another major Buddhist school
transpired the said council. These new ideas eventually concretized resulting in a
new form of Buddhism quite different from the original teachings taught by
Siddhartha Gautama and to those accepted by Theravada Buddhists. In short,
Mahayana Buddhism practically became a new religion.
These new developments within the newfound Buddhist sect comprise a
set of differing notions pertaining to the original founder and great teacher
Siddhartha Gautama himself.

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 First, Mahayana Buddhist believed that Siddhartha secretly taught key
principles to chosen people, to his most dedicated disciples, or to the most
faithful who could interpret these teachings in time. Simply put, any new teaching
can now be added to the emerging Buddhist faith.
Second, Mahayana Buddhists forwarded the concept that Siddhartha
Gautama was actually a benevolent celestial being, not just a mere human being.
Because of his love for humankind and zeal to help the people, he came to our
world in human form.
Third, Mahayana Buddhist advanced the radical idea that Siddhartha
Gautama was not only a Buddha. There were other divine beings that came to
our world even before Siddhartha, some of them came after him, and still others
will come in the future. These things came to earth to help lessen people’s
suffering and lead them to salvation. This unique concept impressed many
followers because they can now revere these beings, study their lives, construct
temples, and develop an innovative belief system replete with rituals and hymns,
among others.
In time, missionaries of Mahayana Buddhism were able to penetrate new
places without fear of reprisal from native religions since deities or local Gods
can be treated as manifestations or incarnations of Buddha. Other religions could
be absorbed by Mahayana Buddhism by way of this key principle in their
proselytizing activities. While Theravada was the first to enter China during the
First Century C.E., Buddhism did not gain much ground not until the arrival of
Mahayana in the third century. In time, Mahayana Buddhism took a major
foothold of China while local beliefs were relegated lo lesser stature. Korea was
the next territory to be influenced by Mahayana school around fourth century C.E.
and followed by Japan in the sixth century C.E. Mahayana Buddhism existed
alongside Japan’s native religion Shintoism. Mongolia and Tibet likewise
embraced Mahayana Buddhism. All these places developed their own versions of
Mahayana Buddhism that exist up until the present day.
Ironically, while Buddhism was being propagated and gaining support in
other countries even to the remotest places, it was steadily dying in India where it
all started. A series of invasions destroyed numerous Buddhist centers and
temples. The rising tide of Islam in India resulted in forcible conversions of
Buddhists to the Muslim faith. Meanwhile, Hinduism was able to gradually absorb
challenging religions, such as Buddhism and Jainism, due to its tolerance and
openness to other belief systems. The Hindu belief that Siddhartha Gautama was
a manifestation of Vishnu contributed to the fading influence of Buddhism in
India. Mahayana Buddhism disappeared in India during the eleventh century.
Quite expectedly, only a handful of Indians become truly Buddhists leading to
contemporary times. Nonetheless, Mahayana Buddhism is still the most popular
branch of Buddhism in the world today.

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SACRED SCRPTURES
Mahayana Buddhism includes many sacred writings which are nearly
identical in content with the Pali Canon of the Tripitaka, namely, Sutra Pitaka
(Discourse), Vinaya Pitaka (Discipline), and Abidharma Pitaka (Ultimate
Doctrine). They have teachings or sutras not present in the Theravada school
and the followers believed that have recovered the original teachings of the
Buddha. In fact, principal scriptures of the Mahayana sect have no parallels in the
Pali Canon.
From the many Asian Counties and territories that embraced the Buddhist
faith, there are distinct and large canon of sutras and religious expressions that
Theravada school does not have or does not even recognize as legitimate. As
the original language transmission, Mahayana Buddhism adopted the Sanskrit
rather than the Pali form of common terms strictly used in Theravada Buddhism,
such as sutra (or sutta in Pali) and dharma (or dhamma in Pali). Buddhist texts
were also translated in the local vernacular. The Mahayana school possesses
innumerable figures often lacking in the Theravada literature, including the
bodhisattvas, demons, divinities, and other spirits.
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.
Siddhartha sought to provide answers even to the most basic questions
concerning human existence. 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.
The Lotus sutra contains the most definitive teachings of the Buddha.
Pervading most schools of Buddhism in China, Korea, and Japan by way of the
northern transmission, reciting the texts of the Lotus Sutra is considered
propitious. A key idea within the influential sutra is that all people equally and
inherently possess the so called ‘’Buddha-nature’’ or ‘’Buddha-hood’’ which is the
condition of complete happiness and freedom from fear and illusions. The
attainment of enlightenment is open to all people regardless of gender, race,
social status, and education.

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BELIEFS AND DOCTRINES
The Buddha
Siddhartha Gautama, born in the fifth or six 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, only the historical Buddha and past Buddhas are accepted.
For Mahayana Buddhism, there are other contemporary and popular Buddhas
apart from historical Buddha
The concept of trikaya (“three bodies”) pertains to the teaching of
Mahayana Buddhism about the nature of Buddha and reality. While Theravada
Buddhism puts very limited emphasis on trikaya, this doctrine is very well
mentioned in Mahayana Buddhism which states that each Buddha has three
bodies, namely, dharmakaya, sambhogakaya, and nirmanakaya.

THE NATURE OF THE THREE BODIES OF BUDDHA

The Body Nature or Aspect of Manifestation
“Buddha-hood”
Dharmakaya Body of absolute truth; Buddha is transcendent
absolute nature of all being
Sambhogakaya Body that experiences bliss of Buddha’s body of bliss,
enlightenment or enjoyment body
Nirmanakaya Body that manifests the world; Buddha’s earthly body
embodiment of dharmakaya in just like any other
human form human being’s body

The dharmakaya is identical with perfect enlightenment that is absolute

and beyond existence on non-existence. Everyone is capable of attaining this
special place which is beyond perceptual forms. As a body of bliss, the state of
the sambhogakaya is already enlightened but remains distinctive.. Believed to be
the remuneration of one’s aggregated positicve deeds, it serves as a crossing
point between the two others trikayas of Buddha.Nirmanakaya is the physical
body that undergo birth, inhabits the world, and dies in the end. The great
teacher Siddharta Gautama is an example of a Buddha in a state of
nirmanakaya.
For Mahayana Buddhists, Buddhas are not individuals who actually lived in
this world. In some ways, they are simply expressions of the one Buddha reality,
such as that of Siddhartha Gautama. These great Buddhas are to be found in
various heavens enshrined together with other gods and saints.

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Bodhisattvas
One distinct feature of Mahayana Buddhism concerns its teaching about
an enlightenment being or bodhisattva (“enlightened existence”) which is the
ultimate way for any Buddhist to live in this world. A bodhisattva has generated
bodhicitta or the spontaneous desire to achieve the state of being enlightened.
The concept of bodhicitta greatly differs between the two main schools of
Buddhism. It is essential for Mahayana adherents to assist other beings in their
quest for liberation. The attainment of nirvana is not confined to one’s self as an
arhat (perfected one) but must share eligible to enter final enlightenment.
A bodhisattva is literally a living being (sattva) who aspires to
enlightenment (bodhi) and carries out altruistic practices. The bodhisattva ideal is
central to the Mahayana Buddhist tradition as the individual who seeks
enlightenment both for him- or herself and for others. Compassion, an empathetic
sharing of the sufferings of others, is the bodhisattva’s greatest characteristic. It
is held that the bodhisattva makes four vows expressing a determination to work
for the happiness of others: “However innumerable sentient beings are, I vow to
save them; however inexhaustible the passions are, I vow to master them;
however limitless the teachings are, I vow to study them; however infinite the
Buddha-truth is, I vow to attain it. The vows, each of which commits the
bodhisattva to the open-ended pursuit of a continually receding goal, may seem
daunting. Buddhism asserts, however, that the path of the bodhisattva is not an
otherworldly undertaking for people with unique gifts of compassion or wisdom.
Rather, the life-condition of bodhisattva is inherent in the lives of ordinary men
and women, and the purpose of Buddhist practice is to strengthen that state until
compassion becomes the basis of all our actions.
In addition to compassion, the vows reflect the bodhisattva’s commitment
to self-mastery, to study and learning, to the attainment of wisdom. None of
these, however, is pursued in a vacuum, merely to improve or adorn the self; at
the base of all these efforts is always the determination to remove the sufferings
of others, and to replace them with joy.
While many people may at first be inspired to practice Buddhism by the
desire for personal happiness, to overcome illness or some other seemingly
insurmountable challenge, as their life-state expands, they naturally develop a
deeper concern for the happiness of others. Perceiving the interconnectedness of
all beings, they take compassionate action, including sharing with others the
insights of Buddhism, so they may also tap into the same rich inner resources
that lie within their lives.

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 Bodhisattvas are thus naturally engaged in society, actively struggling both
to change themselves and make the world a better, more humane place for all
people.

BHUMIS and PARAMITAS

Bhumi is a Sanskrit word for "land" or "ground," and the list of ten bhumis
are ten "lands" a bodhisattva must pass through on the way to Buddha-hood. The
bhumis are important to early Mahayana Buddhism. A list of ten bhumis appears
in several Mahayana texts, although they are not always identical. The bhumis
also are associated with the Perfections or Paramitas. Many schools of
Buddhism describe some kind of path of development. Often these are
extensions of the Eightfold Path. Since this is a description of the progress of a
bodhisattva, much of the list below promotes the turning from concern for self to
concern for others. In Mahayana Buddhism, the bodhisattva is the ideal of
practice. This is an enlightened being who vows to remain in the world until all
other beings realize enlightenment.

1. Pramudita-bhumi (Joyful Land)

The bodhisattva begins the journey joyful with the thought of
enlightenment. He has taken bodhisattva vows, the most basic of which is "May I
attain Buddhahood for the benefit of all sentient beings." Even at this early stage,
he recognizes the emptiness of phenomena. In this stage, the bodhisattva
cultivates Dana Paramita, the perfection of giving or generosity in which it is
recognized there are no givers and no receivers.
2. Vimala-bhumi (Land of Purity)
The bodhisattva cultivates Sila Paramita, the perfection of morality, which
culminates in selfless compassion for all beings. He is purified of immoral
conduct and dispositions.
3. Prabhakari-bhumi (Luminous or Radiant Land)
The bodhisattva is now purified of the Three Poisons. He cultivates Ksanti
Paramita, which is the perfection of patience or forbearance. Now he knows that
he can bear all burdens and hardships to finish the journey. He achieves the four
absorptions or dhyanas.
4. Archismati-bhumi (The Brilliant or Blazing Land)
Remaining false conceptions are burned away, and good qualities are
pursued. This level may also be associated with Virya Paramita, the perfection of
energy.
5. Sudurjaya-bhumi (The Land That Is Difficult to Conquer)
Now the bodhisattva goes deeper into meditation, as this land is
associated with Dhyana Paramita, the perfection of meditation. He pierces

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through the darkness of ignorance. Now he understands the Four Noble Truths
and the Two Truths. As he develops himself, the bodhisattva devotes himself to
the welfare of others.

6. Abhimukhi-bhumi (The Land Looking Forward to Wisdom)

This land is associated with Prajna Paramita, the perfection of wisdom. He
sees that all phenomena are without self-essence and understand the nature of
Dependent Origination -- the way all phenomena arise and cease.
7. Durangama-bhumi (The Far-Reaching Land)
The bodhisattva acquires the power of upaya, or skilful means to help
others realize enlightenment. At this point, the bodhisattva has become a
transcendent bodhisattva who can manifest in the world in whatever form is most
needed.
8. Achala-bhumi (The Immovable Land)
The bodhisattva can no longer be disturbed because Buddha-hood is
within sight. From here he can no longer fall back to earlier stages of
development.
9. Sadhumati-bhumi (The Land of Good Thoughts)
The bodhisattva understands all dharmas and is able to teach others.
10. Dharmamegha-bhumi (The Land of Dharma Clouds)
Buddha-hood is confirmed, and he enters Tushita Heaven. Tushita Heaven
is the heaven of contended gods, where there are Buddhas who will be reborn
only one more time. Maitreya is said to live there also.

Paramitas: The Ten Perfections of Mahayana Buddhism

Mahayana Buddhism developed six paramitas or perfections early in its

history. Later, the list was fleshed out to include ten perfections. The Six or Ten
Perfections are virtues to be cultivated and practiced on the path to realizing
enlightenment. To add to the confusion, Theravada Buddhism has its own list of
Ten Perfections. They have several items in common, but they are not identical.
Although the Six Perfections are complete in themselves, the additional items in
the list of Ten Perfections add the dimension of the bodhisattva path. A
bodhisattva is an "enlightenment being" who has bowed to bring all other beings
to enlightenment. The bodhisattva is the ideal of practice for all Mahayana
Buddhists. With the additional four "perfections, we see the fruits of wisdom
manifested in the world.

1. Dana Paramita: Perfection of Generosity

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 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.

2. Sila Paramita: Perfection of Morality

The 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.
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.
7. Upaya Paramita: Perfection of Skilful Means
Very simply, upaya is any teaching or activity that helps others realize
enlightenment, 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

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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

Sacred Time
The Mahayana does not hold a consistent idea of sacred time. The bodhisattvas
are always present and active in the world, and thus in a sense all time could be
understood to be sacred.

Sacred Space
Mahayana temples represent a kind of sacred space. Mandalas, often elaborate
diagrams used in meditation, are another kind of sacred space; practitioners can
inhabit the spaces that they represent through various meditation practices.

Rites and Ceremonies

Mahayana Buddhists engage in a tremendous range and variety of rituals and
ceremonies: complex meditation practices, ritual devotion to Buddhas and
bodhisattvas, visualizations, pilgrimage, and mantra recitation.

Worship and Devotion in Daily Live

Mahayana Buddhists worship a wide range of bodhisattvas and semi-divine
beings. The Buddha, the bodhisattvas Avalokiteshvara, Manjushri, and Amitabha,
and the goddess Tara are among the most popular objects of devotion, providing
protection and guidance to their devotees.

Symbolism
The lotus (purity) and the eight-spoke wheel (the Buddha's teachings, dharma)
are ubiquitous 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).

SELECTED ISSUES

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 Tibet Invasion
Tibetans first came into contact with Buddhism when they occupied the oasis
cities of central Asia. Sometime later, in the 8th century AD, the first of many
missionary monks arrived and the country's first monastery was established in
787AD. However, despite some early success Buddhism soon went into decline
due to opposition from Bon, the indigenous religion, and political turmoil. In the
10th century monks from India and Tibetans going to India re-introduced the
religion together with many aspects of Indian civilisation and it soon began to
flourish. As Tantra was the main type of Buddhism in India at the time, it was that
which became established in Tibet.
There are Four Principle Schools in Tibetan Buddhism. In the 17th century
the head of the country's most powerful sect, the Fifth Dalai Lama (1617-82),
made himself king and his successors ruled the country until 1951. Although
living in a sparsely populated and geographically isolated region, the Tibetans
gradually evolved one of the richest and most sophisticated forms of Buddhism.
However, the powerful and conservative clergy refused to allow any form of
modernisation or contact with the outside world, which made Tibet an easy target
for communist China which invaded the country in 1951. Between 1959 and 1977
almost all traces of Buddhism were destroyed and hundreds of thousands of
people were driven into exile. However, refugee monks have been highly
successful in re-establishing themselves in India and since the 1960s have been
equally successful in founding temples and centres in the West.
The Dalai Lama and about a 100 thousand men and women went into exile
in India, in 1959. Completely destitute at the beginning of their exile, they have
succeeded in gradually rebuilding their monasteries, preserving their culture and
restructuring their society and keeping it alive, in spite of the extremely difficult
circumstances. They have set up a government and rebuilt monasteries where
masters pass on their teachings to young monks. They built schools where they
provide a suitable education for more than 10,000 children supported by
sponsors from all over the world. These schools are rated the best in the
Himalayas. In spite of the extremely precarious circumstances in exile, Tibetans
have recreated their monastic institutions.
Tibetans believe that the Dalai Lama is a reincarnation of Avalokiteshvara
(Ocean of Wisdom). The Potala Palace, the residence of His Holiness, the Dalai
Lama is thirteen storeys high, this vast structure on the Red Hill, dominating the
Tibetan capital, is now a museum, though still regarded by many Tibetans as a
sacred place. The present palace was raised on the site of a much older
residence in the mid-seventeen century, in the time of the great Fifth Dalai Lama,
who consolidated the Tibetan theocracy and the dominance of the Gelugpa
(Yellow Hat) sect.

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 For his part, the Dalai Lama travels around the world spreading a message
of Peace and Universal Responsibility. The Dalai Lama believes that the
common aim of all religions, an aim that everyone must try to find, is to foster
tolerance, altruism and love. According to him, if the authentic Buddhism of
Tibetan Lamas disappears from the surface of the Earth, this loss will result in an
imbalance that concerns us all, and we must all accept responsibility for it.

Task 2: Answer the following Questions:

1. What aspects of Mahayana Buddhism could make it more appealing than

Theravada Buddhism?
2. How did Mahayana Buddhism shape history in terms of invasion?
3. How do you think Mahayana Buddhism’s concept of bodhisattva contributed to
it being one of the most successful missionary religions in the world?

By around 200 CE, the beginnings of a new stream of the Buddhist tradition were
visible within Indian Buddhism. This stream can be called the Mahayana, literally the
“Great Vehicle.” In general, this movement of monks, nuns, and laity can be
characterized as follows
1. As the name implies, the Mahayana came to think of itself as “great” both in its
interpretations of the Buddha’s teaching and in its openness to a broader group of
people, especially lay people. The word yana means vehicle or raft which evokes the
image of Buddhist teaching as a raft or vehicle that can help one cross over the river of
suffering to the “other shore.” The Mahayana is, thus, the “Great Vehicle.”
2. The Mahayana tradition is more flexible about the orthodoxy of scriptures,
regarding many new scriptures composed in the early centuries CE as authentic
teachings. A number of new scriptures—the Lotus Sutra, the Avatamsaka Sutra, the
Mahaparinirvana Sutra, and the Pure Land sutras—focus on teachings such as the
emptiness of all phenomena (shunyata), the importance of compassion (karuna), and
the universality of Buddha Nature.
3. The ideal religious figure in the Mahayana tradition is the bodhisattva, an
enlightened being engaged in helping others become free from suffering. The
bodhisattva is motivated entirely by compassion (karuna) and informed by deep wisdom
(prajna). The bodhisattva ideal is often contrasted with the monastic arahant (arhat)
ideal, characterized by some Mahayana schools as being directed toward self-liberation
and thus as too egotistical.

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 Mahayana Buddhism was the first major stream of Buddhism in the United
States, brought by the Chinese and Japanese immigrants who arrived in the nineteenth
century. Today, the two main expressions of the Mahayana tradition, Zen and Pure
Land Buddhism, have both Asian-American and Euro-American practitioners. In
addition, Korean and Vietnamese immigrants introduced their cultures' expressions of
Mahayana Buddhism in late twentieth century America and have steadily gained their
own followings.

Task 3. TRUE or FALSE

Write true if the statement is correct and false if the statement is incorrect.
1. Mahayana Buddhists worship a wide range of bodhisattvas and semi-divine
beings.
2. Siddhartha Gautama, born in the fifth or six century C.E. in present day India, is
considered the historical Buddha in Mahayana Buddhism.
3. The Perfection of Knowledge is the implementation of truth in the phenomenal world.
4. One of the most popular and prominent Mahayana Buddhist texts is the Pali
Canon.
5. The Mahayana does hold a consistent idea of sacred time.
6. Tibetans first came into contact with Buddhism when they occupied the oasis
cities of central Asia.
7. One distinct feature of Mahayana Buddhism concerns its teaching about an
enlightenment being or bodhisattva (“enlightened existence”) which is the
ultimate way for any Buddhist to live in this world.
8. The Lotus sutra contains the most definitive teachings of the Buddha.
9. Mahayana Buddhists engage in a tremendous range and one ritual and ceremonies.
10. Perfection of Wisdom is about more than just charitable giving.

Reflect on what you have learned about the topic.

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 I have learned that ________________ ________________ ______.

I have realized that ________________ _________________ _____.

I will apply _____________ _________________ _______________.

Task 4: IDENTIFICATION
Identify what is being asked in each number by filling in the correct answer.

1. ________ travels around the world spreading a message of Peace and Universal
Responsibility.
2. Theravada Buddhism has its own list of _____ Perfections.
3. The lotus (purity) and the ______-spoke wheel (the Buddha's teachings, dharma) are
ubiquitous symbols in the Mahayana
4. The ______ are always present and active in the world, and thus in a sense all
time could be understood to be sacred.
5. Spiritual power in this sense could refer to _____ powers, such as an ability to read
minds .
6. A ______ pertains to one of the discourses of the historical Buddha that comprise the
basic text of Buddhist sacred writing.
7. Mahayana Buddhism adopted the _____ rather than the Pali form of common terms
strictly used in Theravada Buddhism, such as sutra (or sutta in Pali) and dharma
(or dhamma in Pali).
8. The concept of ______ pertains to the teaching of Mahayana Buddhism about the
nature of Buddha and reality.
9. The ______ is identical with perfect enlightenment that is absolute and beyond
existence on non-existence
10. Meditation in Buddhism is not done for _______.
11. Buddhist texts were also translated in the local _______.
12. The _______ of Morality is not about living according to rules -- although there are
Precepts, and they are important but living in harmony with others
13. _______ is the dominant school of Buddhism in the world today.

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14. The now popular ____ Buddhism of Japan and the Vajrayana of the Dalai Lama are
Mahayana Schools of thought.
15. The form of ______ found in countries such as China, Tibet, Japan and Korea is
Mahayana.

Glossary

The following terms used in this module are defined as follows:

Arhat- (perfected one) and eligible to enter final enlightenment.

Bhumi- is a Sanskrit word for "land" or "ground," and the list of ten bhumis are ten
"lands" a bodhisattva must pass through on the way to Buddha-hood and the
bhumis are important to early Mahayana Buddhism.
Bodhicitta- the spontaneous desire to achieve the state of being enlightened.
Bodhisattva- is an "enlightenment being" who has bowed to bring all other beings to
enlightenment.
Dalai Lama- travels around the world spreading a message of Peace and Universal
Responsibility and believes that the common aim of all religions, an aim that
everyone must try to find, is to foster tolerance, altruism and love.
Dharmakaya- is identical with perfect enlightenment that is absolute and beyond
existence on non-existence. Everyone is capable of attaining this special place
which is beyond perceptual forms.
Lotus Sutra- or the Saddharmapundarika-sutra literally means “correct dharma white
lotus sutra” or “Sutra of the Lotus of the Wonderful Law” in Sanskrit.
Mahayana Buddhism- means greater vehicle, as compared to other schools of thought
which were considered lesser vehicle. Mahayana is the dominant school of
Buddhism in the world today, emerged out of monastic rule and doctrinal
differences within the original form of Buddhism.
Mahayana Buddhists- believed that Siddhartha Gautama was actually a benevolent
celestial being, not just a mere human being
Nirmanakaya - is the physical body that undergo birth, inhabits the world, and dies in
the end.
Paramitas- Perfections
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Sambhogakaya - is already enlightened but remains distinctive believed to be the
remuneration of one’s aggregated positicve deeds, it serves as a crossing point.
Sattva- who aspires to enlightenment (bodhi) and carries out altruistic practices.
Siddhartha Gautama- born in the fifth or six century C.E. in present day Nepal, is
considered the historical Buddha in Mahayana Buddhism between the two others
trikayas of Buddha.
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.
Tantra - the main type of Buddhism in India at the time, it was that which became
established in Tibet.
Trikaya- (“three bodies”) pertains to the teaching of Mahayana Buddhism about the
nature of Buddha and reality.

Answer Keys:

Task 1: Students answer may vary

Task 2: Students answer may vary
Task 3: TRUE or FALSE
1. True
2. False (Nepal)
3. False (wisdom)
4. False (Lotus Sutra)
5. False (does not)
6. True
7. True
8. True
9. False (variety of)
10. False (generosity)
Task 4. IDENTIFICATION
1. Dalai Lama
2. Ten
3. eight
4. bodhisattvas
5. supernormal
6. sutra
7. Sanskrit
8. trikaya
9. dharmakaya
10. stress relief
11. vernacular
12. Perfection
13. Mahayana
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 14. Zen
15. Buddhism

References:

INTERNET SOURCES:
Mahayana Buddhism - A Short Introduction and Analysis...
http://christianapologeticsalliance.com/2013/06/22/mahayana-buddhism-a-short-introdu

Mahayana Buddhism - Ancient History Encyclopedia

https://www.ancient.eu/Mahayana_Buddhism/

Bodhisattva | Soka Gakkai International (SGI)

https://www.sgi.org/about-us/buddhist-concepts/bodhisattva.htm

Bhumis of Buddhism - Stages of the Bodhisattva Path

https://www.learnreligions.com/ten-bhumis-of-buddhism-450015

Paramitas: The Ten Perfections of Mahayana Buddhism

https://www.learnreligions.com/paramitas-the-ten-perfections-of-mahayana-buddhism-

Mahayana Buddhism - Rituals and Worship - Patheos

https://www.patheos.com/library/mahayana-buddhism/ritual-worship-devotion-symbolis

Mahayana Buddhism: Tibetan Buddhism, Dalai Lama.

http://www.buddhanet.net/e-learning/buddhistworld/tibet-txt.htm

TEXTBOOK
Ong, Jerome A. and Jose, Mary Dorothy dl. Introduction to World Religions and Belief
Systems (Senior High School Textbook) Ground Floor, Bonifacio Bldg., DepEd
Complex Meralco Avenue, Pasig City, Philippines 1600, Vibal Group 2016

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Prepared by:
FLORECIL L. BALLENER
SST-III
Passi National High School- Senior High
Division of Passi City
Region VI- Western Visayas

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