Republic of the Philippines

Department of Education
Region VII, Central Visayas
Division of Bohol
INTRODUCTION TO WORLD RELIGIONS AND BELIEF SYSTEMS
SECOND QUARTER: WEEK 10

Competency : Analyze the brief history, core teachings, fundamental beliefs, practices, and
related issues of Mahayana Buddhism
Reference : Introduction to World Religions and Belief Systems
by Ong and Jose (2016), pp. 150-162
Copyright For classroom use only

LESSON 10: Brief History, Core Teachings, Fundamental Beliefs, Practices, and Related Issues
of Mahayana Buddhism

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 the “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 foundational
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.

BRIEF HISTORY
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 (Hopfe
1983). 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 parinirvana. Considered a historical event, a religious schism
between the Mahasamghika and Sthavira nikaya (“Sect of the Elders”), another major Buddhist school,
transpired during 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. Firstly, Mahayana Buddhists
believed that Siddhartha secretly taught key principles to chosen people, to his most dedicated disciples, or
to the most faithful who could completely interpret these teachings in time (Hopfe 1983; Losch 2001).
Simply put, any new teaching can now be added to the emerging Buddhist faith. Secondly, 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. Thirdly, Mahayana Buddhists advanced the radical idea that Siddhartha Gautama
was not the only 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. Principally, these beings came to
earth to help lessen people’s sufferings 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 (Hopfe 1983).

CORE TEACHING
Mahayana Buddhism includes many sacred writings which are nearly identical in content with the Pali
Canon of the Theravada sect. The canon of Mahayana Buddhism also consists of the Tripitaka, namely,
Sutra Pitaka (Discourse), Vinaya Pitaka (Discipline), and Abhidharma Pitaka (Ultimate Doctrine).
Meanwhile, Mahayana Buddhists have teachings or sutras not present in the Theravada school and the
followers believed they have recovered the original teachings of the Buddha. In fact, principal scriptures of
the Mahayana sect have no parallels in the Pali Canon (Jurji 1946).

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.

FUNDAMENTAL BELIEFS

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 concept of trikaya (“three bodies”) pertains to the teaching of Mahayana Buddhism about the nature of
the 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 table below summarizes the nature of the three bodies
of Buddha.
Bodhisattvas
One distinct feature of Mahayana Buddhism concerns its teaching about an enlightened 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. The teachings of Theravada place
a great emphasis on self-liberation where there is a total reliance on one’s self to eradicate sufferings. On
the other hand, apart from self-liberation, it is also essential for Mahayana adherents to assist other sentient
beings in their quest for liberation. The attainment of nirvana is not confined to one’s self as an arhat
(“perfected one”) but must be shared to all striving beings (Bowker 1997).

A bodhisattva, who 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). Through skillful ways, a bodhisattva has the capacity
to determine the state of mind and emotion of each person thereby facilitating assistance based on the actual
needs. 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.

Bhumis and Paramitas

Based on the Mahayana tradition, a bodhisattva must pass 10 bhumis (“grounds” of “land”) before attaining
the so-called “Buddha-hood.” These are extensions of the “Eightfold Path” as discussed in the previous
lesson on Theravada Buddhism. The bhumis are frequently associated with the paramitas (“perfections”).
Translated as “to cross over the other shore,” paramitas imply crossing from the “sea of suffering” to the
“shore of happiness.” One is lifted from the cycle of rebirth to finally achieve liberation. While the first five
paramitas are principally concerned with the accumulation of merits, the sixth paramita involves the
attainment of wisdom.

Several Mahayana texts identify 10 bhumis, but many schools list their own path to development. A
boddhisattva vow is stated as “May I attain Buddhahood for the benefit of all sentient beings.” The 10
bhumis as lifted from Avatamsaka Sutra or “Flower Garland Sutra,” one of the most influential sutras of
Mahayana Buddhism in East Asia, are listed below:
 PRACTICES
Buddhism integrates an assortment of religious practices and devotional rituals with the objective of aiding
worshippers in their journey 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. 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
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’s 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 that symbolizes purity, the eight-spoke wheels that represent the dharma, and the
different hand gestures (mudras) are important symbols for Mahayana Buddhism.

RELATED ISSUES
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.

Engaged Activism
Ritual suicides led by Buddhist monks have transpired in the twentieth century as a form of protest to
governmental actions. For example, a crisis occurred between Buddhists and the South Vietnamese
government led by Ngo Dinh Diem in the 1960s that had tremendous effect in politics, militancy, and
religious tolerance (Braswell 1994). As a result of persecutions undertaken by the government against
Buddhists, monks began to lambast the regime that eventually resulted in the self-immolation of Thich
Quang Duc, a Vietnamese Mahayana Buddhist monk. He voluntarily burned himself to death in a busy
Saigon road intersection in 1963. Later on, several other monks followed his example. The regime tried in
vain to suppress Buddhist resistance through massive retaliation and nation-wide assaults in Buddhist
pagodas. Temples were defaced, monks were beaten, and Quanc Duc’s cremated remains were confiscated.
 ACTIVITY

Directions: Read each statement carefully. Match Column A with Column B. Write the letter of the
correct answer on the blanks provided.
COLUMN A COLUMN B
______1. most prominent text in Mahayana a. Trikaya
Buddhism that includes discourses by
Siddhartha Gautama before he died b. Pure Land Buddhism
______2. Buddhist school which was the
original source of the Mahayana
c. Lotus Sutra
______3. pertains to the teaching about the
nature of the Buddha and reality
d. Mahasamghika
______4. document that confirmed China’s
authority over Tibet
e. Seventeen Point Agreement
______5. eligible to enter final enlightenment by
perfecting himself through countless
incarnations f. Bodhisattva
______6. also known as “Great Vehicle”
______7. a benevolent celestial being, not just a g. Siddhartha Gautama
mere human being
______8. the bodhisattva can no longer be h. Achala-bhumi
disturbed because “Buddha-hood” is within sight
______9. the bodhisattva starts the journey i. Sambhogakaya
joyful with the inspiration of enlightenment
______10. body that experiences bliss of j. Pramudita-bhumi
enlightenment
k. Mahayana Buddhism

ASSESSMENT
Directions: Read the following questions carefully. Select the letter of the best answer from the given
choices.
1. Based on the Mahayana tradition, how many bhumis “grounds” of “land” a bodhisattva must pass
before attaining the so-called “Buddha-hood”?
A. 5 B. 10 C. 15 D. 20

2. In Mahayana Buddhism, a bodhisattva must pass___________ before attaining Buddhahood,

frequently associated with the perfections or ____________.
A. bodhicitta, bhumis C. bhumis, paramita
B. bodhicitta, paramita D. none of these
3. It pertains to one of the discourses of Buddha that comprises the basic text of Buddhist sacred
writing.
A. Hadith B. Qur’an C. Sutra D. Vedas

4. While the first five paramitas are principally concerned with the accumulation of merits, the sixth
paramita involves the attainment of _________.
A. knowledge B. love C. skills D. wisdom

5. Who is considered the historical Buddha in Mahayana Buddhism?

A. Allah B. Dalai Lama C. Mao Zedong D. Siddhartha Gautama

6. Buddhism is full of symbols to represent certain aspects of the Buddha's Dharma (teaching). The
following are important symbols for Mahayana Buddhism, except_________.
A. Lotus B. eight-spoke wheels C. mudras D. body

7. Which of the following is not a worship practice and an observance of Mahayana Buddhism?
A. do meditational activities C. recite prayers and chants
B. offer meat and incense D. undertake pilgrimages

8. One distinct feature of Mahayana Buddhism concerns its teaching about an enlightened being or
bodhisattva. Which of the following best describes bodhisattva?
A. monks who share in the general fund of alms provided by a community
B. an individual on the path to becoming a buddha and will unite to Gautama
C. enlightened beings who have put off entering paradise to help others attain enlightenment
D. all of these

9. Siddhartha Gautama was the founder of Buddhism who later became known as “the Buddha”. Why
was he given the name Buddha?
A. because he was a bodhisattva
B. because he attained enlightenment
C. because he was born to a very wealthy family
D. because eventually he became a Buddhist monk

10. Which of the following is not a set of notion of the Mahayana Buddhists pertaining to their great
teacher Siddhartha Gautama?
A. Mahayana Buddhists thought that Siddhartha Gautama is the most powerful being.
B. Mahayana Buddhists advanced the radical idea that Siddhartha Gautama was not the only
Buddha.
C. Mahayana Buddhists forwarded the concept that Siddhartha Gautama was a benevolent
celestial being.
D. Mahayana Buddhists believed that Siddhartha secretly taught key principles to chosen people,
to his most dedicated disciples.
 ANSWER KEY

Activity

1. C
2. D
3. A
4. E
5. F
6. K
7. G
8. H
9. J
10. I

Assessment
1. B
2. C
3. C
4. D
5. D
6. D
7. B
8. C
9. B
10. A