Mahayana Buddhism Core Teachings and Practices

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Department of Education
Bureau of Learning Delivery
Teaching and Learning Division
Supplementary Learning Modules
for Senior High School Learners
Grade Levels: Grade 11
Specialized Subject: Introduction to World Religions and Belief
Systems
Semester: First Semester (Week 10)
*Analyze the brief history, core teachings, fundamental
beliefs, practices, and related issues of Mahayana
Buddhism
LEARNING COMPETENCY:

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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.

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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.
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

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become truly Buddhists leading to contemporary times. Nonetheless,
Mahayana Buddhism is still the most popular branch of Buddhism in the world
today.
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
“Buddha-hood”
Manifestation
Dharmakaya Body of absolute truth;
absolute nature of all being
Buddha is transcendent
Sambhogakaya Body that experiences bliss of
enlightenment
Buddha’s body of bliss,
or enjoyment body
Nirmanakaya Body that manifests the world;
embodiment of dharmakaya in
human form
Buddha’s earthly body
just like any other
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 positive 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.
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.

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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
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.

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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
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.

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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
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.

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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 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.

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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.

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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.
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.

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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.
I have learned that ________________
________________
______.
I have realized that ________________
_________________
_____.
I will apply _____________
_________________
_______________.

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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.
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.

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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
Sambhogakaya - is already enlightened but remains distinctive believed to be the
remuneration of one’s aggregated positive 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.

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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
14. Zen
15. Buddhism

of 16
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, J. A. and Jose, M. D. dl. (2016). 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
Prepared by:
FLORECIL L. BALLENER
Teacher II
Schools Division of Passi City
Region VI
Evaluated by:
NESCEL P. PANES, PhD JUNAL M. MARCON, PhD
Education Program Supervisor Master Teacher I
Schools Division of Passi City Schools Division of Passi City
Region VI Region VI

Mahayana Buddhism Core Teachings and Practices

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