Department of Education

Bureau of Learning Delivery Teaching and

Learning Division

Learning Activity Sheet

Introduction to World Religions and Belief Systems
Quarter 2, Week 2

LEARNING COMPETENCY:
*Analyze the brief history, core teachings,
fundamental beliefs, practices, and related
issues of Mahayana Buddhism.
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.
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.
Page 1 of 8
 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.

SACRED SCRIPTURES
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
Page 2 of 8
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.

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 “Buddha- Manifestation
hood”
Dharmakaya Body of absolute truth; absolute Buddha is transcendent
nature of all being
Sambhogakaya Body that experiences bliss of Buddha’s body of bliss, or
enlightenment enjoyment body
Nirmanakaya Body that manifests the world; Buddha’s earthly body just
embodiment of dharmakaya in like any other human
human form 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
Page 3 of 8
Gautama. These great Buddhas are to be found in various heavens enshrined together with
other gods and saints.

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.

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)

Page 4 of 8
 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 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

1. Dana Paramita: Perfection of Generosity
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).
Page 5 of 8
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 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
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
Page 6 of 8
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.
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 1: 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?

Page 7 of 8
Task 2. 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.

Task 3: 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.
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.
Page 8 of 8