LESSON 3

MAHAYANA BUDDHISM

WHAT I NEED TO KNOW

Learning Competency 1:
Analyze the brief history, core teachings, fundamental beliefs, practices, and
related issues of Mahayana Buddhism.

Learning Objectives: At the end of this lesson, the learners are expected to:
1. describe Mahayana Buddhism;
2. discuss the teachings or sacred scriptures of Mahayana Buddhism;
3. recognize the Mahayana Buddhism doctrines or beliefs;
4. describe the worship and observances of Mahayana Buddhism; and
5. explain the issues facing Mahayana Buddhism;

General Instructions
Now that you are holding this module, do the following:
1. Read and follow instructions carefully in each lesson.
2. Take note and record points for clarification.
3. Do the activities to fully understand each lesson.
4. Answer all the given tests and exercises.

Let’s Recall!

1. It is one of the most practical among the world’s great religions.

2. is followed in Myanmar, Thailand, and Sri Lanka.

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 WHAT I KNOW

Direction: Choose the letter of the best answer and write this on your answer sheet.

1) The two major Buddhist schools of Mahayana and Theravada both originated in
the foundational teachings of ________________.
a. Ashoka c. Siddhartha Gautama
b. Kong Fuzi d. Vishnu

2) ______________ is a canonical text which contains the collection of Buddha’s

teachings.
a. Quran c. Tripitaka
b. Sutra d. Vedas

3) Which sacred text is presented as a discourse by Siddhartha Gautama before his

eventual death?
a. Abhidarma Pitaka c. Sutra Pitaka
b. Lotus Sutra d. Vinaya Pitaka

4) For ____________, only the historical Buddha and past Buddhas are accepted.
For ____________, there are other contemporary and popular Buddhas apart from
the historical Buddha.
a. Hinduism, Theravada c. Mahayana, Theravada
b. Mahayana, Hinduism d. Theravada, Mahayana

5) The concept of __________ pertains to the teaching of Mahayana Buddhism about

the nature of the Buddha and reality.
a. bodhisattva c. paramita
b. bhumis d. trikaya

6) One distinct feature of Mahayana Buddhism concerns its teaching about an

enlightened being or ____________ which is the ultimate way for any Buddhist to
live in this world.
a. bodhicitta c. buddha
b. bodhisattva d. paramita

7) ___________ is the spontaneous desire to achieve the state of being enlightened.

a. bodhicitta c. buddha
b. bodhisattva d. paramita

8) In Mahayana Buddhism, a bodhisattva must pass ____________ before attaining

Buddha-hood, frequently associated with the perfections or ____________.
a. bodhicitta, bhumis c. bhumis, paramita
b. bodhicitta, paramita d. paramita, bhumis

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9) While the first five paramitas are principally concerned with the accumulation of
merits, the sixth paramita involves the attainment of _________.
a. knowledge c. skills
b. love d. wisdom

10) Which of the following is NOT a worship practice and observance of Mahayana
Buddhism?
a. do meditational activities c. recite prayers and chants
b. offer meat and incense d. undertake pilgrimages

11) For _____________when believers die, it is their objective to live in the Sukhavati,
by simply reciting the name of the Amitabha with utmost attentiveness many times
during the day.
a. Intuitive Sect c. Rationalist Sect
b. Pure Land Sect d. Socio-political Sect

12) __________, which is purely a Japanese phenomenon, perceives itself as the only
rightful version of Buddhism.
a. Nichiren Buddhism c. Tibetan Buddhism
b. Pure Land Buddhism d. Zen Buddhism

13) The _________ emphasize that salvation is a personal matter and one cannot
receive assistance from other entities, such as another person or institution, to
realize the inner truths of religion.
a. Intuitive Sect c. Rationalist Sect
b. Pure Land Sect d. Socio-political Sect

14) The use of chants and yoga is also part of ____________.

a. Intuitive Sect c. Rationalist Sect
b. Pure Land Buddhism d. Tibetan Buddhism

15) The ____________ is the most prominent face of Tibetan Buddhism who has been
living in exile in India since he fled Chinese occupation of Tibet in 1959.
a. Buddha c. Imam
b. Dalai Lama d. Pope

WHAT’S NEW

In the previous lesson, you have learned what Theravada Buddhism is about,
and how its followers' belief of salvation is attained without the assistance of any
supreme or supernatural being. You have also cited the life story of Siddhartha
Gautama and its influence on the teachings of Buddhism.

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 In this lesson, another version of Buddhism called Mahayana Buddhism will be
discussed, which sprang out from monastic rule and doctrinal differences within the
original form of Buddhism.

Activity 4.1: Mahayana Buddhism Chant

Listen to a Buddhist chant that will be provided by your teacher. What are your
impressions, insights, and initial thoughts about the practice of Buddhist meditation?
Share your experience and feelings after listening to the music.

WHAT IS IT

Believing itself as the more genuine version of Buddha’s 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 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, Mayahana 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 (Hopfe 1983).

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 (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

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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).
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 here not until the arrival of Mahayana in the third
century C.E. In time, Mahayana Buddhism took a major foothold of China while local
beliefs were relegated to lesser stature (Hopfe 1983). Korea was the next territory to
be influenced by Mahayana school around the 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 the forcible conversion 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 became truly
Buddhists leading to contemporary times. Nonetheless, Mahayana Buddhism is still
the most popular branch of Buddhism in the world today.

SACRED SCRIPTURES

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 While the Mahayana branch accepts the canonical texts of the Theravada
school, such as the Tripitaka (Sanskrit word for “Three Baskets”) which is the collection
of Buddha’s teachings, it also has a wide array of philosophical and devotional texts,
especially since Mahayana Buddhism initially became more receptive to change and
to subsequent innovations even from indigenous culture. 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).
From the many Asian countries and territories that embraced the Buddhist faith,
there arose 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 of 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.
While these sutras were assembled years after the death of Siddhartha
Gautama, the Lotus Sutra may have been authored by more than one writer and
compiled between the first and second century C.E. In fact, the oldest portion of the
Lotus Sutra may have been written between 100 B.C.E. and 100 C.E. A Chinese
version was translated from the original Sanskrit in 255 C.E. making it the earliest
record of such existence in history.
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. In short, the attainment of

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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 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.

The dharmakaya is identical with perfect enlightenment that is absolute and

beyond existence or non-existence. Everyone is capable of attaining this special place
which is beyond perceptual forms. As a body of bliss, the state of sambhogakaya is
already enlightened but remains distinctive. Believed to be a remuneration of one’s
aggregated positive deeds, it serves as a crossing point between the two other trikayas
of Buddha. Lastly, nirmanakaya is the physical body that undergoes birth, inhabits the
world, and dies in the end. The great teacher Siddhartha 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 (Brown 1975). These great Buddhas are to be found in
various heavens enshrined together with other gods and saints. In China, Amitabha is
a very popular Buddha. In Japan, Vairocana is the great Buddha.

Bodhisattvas

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 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 skilful 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.
The path of the bodhisattva can also be taken by any ordinary person, which is
a way of selflessness so that one can also be liberated from all forms of suffering in
the cycle of rebirth. Frequently depicted as celestial beings who answer the prayers of
those who need help, bodhisattvas are embodiment of great compassion. Numerous
devotions and meditational texts have been developed that revered these benevolent
beings. As a result, Mahayana Buddhism as a polytheistic belief continued to grow in
time along with its pantheon of bodhisattvas. Nevertheless, bodhisattvas from those
countries that embraced Mahayana Buddhism differ significantly from one another,
such as those that were adopted in China and Japan.
While Maitreya (“Buddha of the Future”) is the only accepted bodhisattva in
Theravada Buddhism, oriental Mahayana Buddhism has four other principal
bodhisattvas, namely, Avalokiteshvara, Manjushri, Ksitigarbha, and Samanthabhadra.
Avalokiteshvara is the most revered and most popular Buddhist deity among all
bodhisattvas, being the personification of perfect compassion, probably representing
in Buddhism the sun-god Vishnu of the older Hinduism (Murphy 1949). Manjushri is
the embodiment of wisdom, intelligence, and willpower. Ksitigarbha is the one who
helps and liberates all sentient beings residing in hell. Samanthabhadra is the
representation of love, virtue, and diligence. Mayahana Buddhism encourages
everyone to pursue the path of a bodhisattva, assume their vows, and work for the
absolute enlightenment of all living beings.

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

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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 sutra of Mahayana Buddhism in
East Asia, are listed below:

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WORSHIP AND OBSERVANCES
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
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.

SUBDIVISIONS
Mahayana Buddhism consists of a variety of schools and family of religions.
When the teachings of Mahayana Buddhism spread in many Asian nations, it acquired
new concepts from these localities that found articulation in many ritualistic practices
and divine figures.
The more philosophical side of Indian Mahayana Buddhism was developed
within the context of the two major schools, namely, the Madhyamika and the
Yogachara (Adams 1965). The first school to emerge is the Madhyamika
(“Intermediate”) whose adherents stress the transformation of human perception to
handle the truth of that which is ultimately real beyond any duality. On the other hand,
Yogachara (“Practice of Yoga”) thinkers emphasize that the truth a human being
perceives does not exist.

The Pure Land Sect

Pure Land Buddhism began in India around the second century B.C.E., spread
to China by the second century C.E., and reached Japan around sixth century C.E.
When believers die, it is their objective to live in the “Pure Land of the West” or
Sukhavati. By simply reciting the name of the Amitabha with utmost attentiveness
many times during the day, they may be reborn in this paradise where they can work
to achieve enlightenment much easier. Amitabha, the god who supervises over a
western paradise, is the focus of this sect. Once in Sukhavati, people can experience
the delight in hearing Amitabha teach the dharma in preparation for their entry to
nirvana. Aside from meditations, this Buddhist sect utilizes chants and recitations to
focus on helpful thoughts (Losch 2001).

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 In Japan, by simplifying sect practices, such as those done by the monk Honen
in the twelfth century, this attracted many followers to the sect Jodo Buddhism or Jodo-
shu (“The Pure Land School”) founded in 1175. Those people who are not able to
carry out meditational intricacies and the long ritualistic practices can still attain
enlightenment by simply reciting the name of Amitabha with utmost and genuine faith.
It was a form of Buddhism made accessible to everyone.
An offshoot of Pure Land Buddhism is the Shin Buddhism or Jodo Shin-shu
(“True Pure Land School”) founded by another Japanese monk Shinran during the
thirteenth century. A disciple of Honan, Shinran preached the primacy of faith and
considered the act of chanting having no value at all.

The Intuitive Sects

The establishment of intuitive sects of Buddhism can be traced around sixth
century C.E. to the work of an Indian monk named Bodhidharma whose life stories are
shrouded with mysteries and numerous legends (Murphy 1949). This concept entered
China from India, and then carried onward to Korea and Japan. In China, it came to
be known as Ch’an. Ch’an Buddhism has close affinity with Taoist philosophy because
both are kinds of mysticism (Jurji 1946). In Japan, it reached its peak with the
development of Zen which is a blend of Indian Mahayana Buddhism and Daoism.
Followers of this school are called meditative Buddhists. Focusing on meditation as
the path to liberation, Zen Buddhism is basically a monastic discipline (Losch 2001).
The word for “meditation” in India is dhyana, ch’an in China, and zen in Japan.
The intuitive sects emphasize that salvation is a personal matter and one
cannot receive assistance from other entities, such as another person or institution, to
realize the inner truths of religion. In short, most elements of religion—from scriptures,
temples, statues, prayers, and rituals—are not essential to achieve enlightenment. An
individual may be spiritually enlightened by a sudden spark of insight, either through
meditation or even by accident, beyond words or thoughts. Modern European thinkers
have been attracted to Zen Buddhism because of its concept on simplicity and intuitive
inspiration (Brown 1975).

The Rationalist Sect

A rationalist Buddhist school of thought called T’ien-t’ai emerged around the
sixth century C.E. with its name originating from a mountain in southeastern China
where its founder Chih-I or Zhiyi lived. Apart from meditational practices, this sect
taught that one must utilize reason and study the scriptures and doctrines to discover
Buddhist truths (Hopfe 1983). Chih-I emphasized that acts of studying and
contemplation were both vital for spiritual enlightenment. Apart from instructions on
the scriptures and silent meditation, other means to reach this goal include mystical
communion with the eternal, ascetic discipline, meritorious deeds, and simple faith in
the mercy of the Buddha (Jurji 1946).
There is a need to integrate Buddhist sacred writings to know the truth, with the
Lotus Sutra being revered as its ultimate writing. In 806 C.E., the teachings of Chih-I
were introduced in Japan by the monk Saicho that came to be known as Tendai.
During the eleventh century, the Buddhist monk Uicheon established the Cheontae
Buddhist school in Korea.

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The Socio-political Sect
A Japanese Buddhist monk by the name of Nichiren Daishonin who lived during
the thirteenth century during the Kamakura period began to teach that the path
towards attaining enlightenment rested solely on the devotion to the Lotus Sutra.
Nichiren (“sun lotus”) Buddhism, which is purely a Japanese phenomenon, perceives
itself as the only rightful version of Buddhism.
Nichiren Buddhism teaches that individuals must take responsibility to enhance
themselves, or what is called “human revolution,” and, in turn, to improve the world’s
lot. Enlightenment is accessible to every individual on earth simply by opening one’s
inherent Buddha-nature in this world. A scripture scholar and an activist, Nichiren
himself is considered a Buddha.
Nichiren taught that he alone understood Buddhist truths. He believed that other
Buddhist sects in Japan were corrupting the people towards hell. As he was living in
a degraded stage, Japanese society was also in a state of disarray. For his missionary
work and excessive criticism of rival Buddhist sects in Japan, he made many influential
enemies. Nichiren also reproached Japanese authority because of its failure to
promote the Lotus Sutra and for allowing fraudulent Buddhist sects to flourish in the
country. To him, religion and patriotism were one (Jurji 1946). For his staunch belief
and frequent government opposition, he was twice exiled and twice condemned to
death. Although some of his disciples were executed, he refused to renege in his
principles. In 1274, he was given freedom and cleared of his wrongful acts. He died in
1282.
The Nichiren sect of Buddhism is an example of a religious group that came to
have an effect in the socio-political dimension of Japan (Hopfe 1983). Present-day
schools of Nichiren Buddhism include Soka Gakkai, Nichiren Shoshu, and Nichiren
Shu.

Tibetan Buddhism
Buddhism was officially introduced into Tibet around the seventh century C.E.
during the reign of Songtsan Gampo, considered the founder of the Tibetan Empire.
He was influenced by his Chinese and Indian wives who were both Buddhist followers.
Buddhism became a dominant force in the region toward the end of the eight century
C.E. when the king Trisong Detsen decreed it as the official state religion.

While the theological foundation of Tibetan Buddhism is similar to that of

Mahayana Buddhism, the isolation of the region allowed for the development of many
features that were incorporated into the growing Buddhist school in Tibetan land.
Essentially Mahayana in nature, Tibetan Buddhism borrowed tantric and shamanic
attributes, as well as elements from Tibet’s native religion called Bon. A pre-Buddhistic
religion, Bon was a kind of shamanism where spirits and deities were revered
(Parrinder 1971). Ancient Bon rituals were concerned with the performance of magic,
incantations, and spells, and in the protection of people from unwanted demons
prowling in the dark (Hopfe 1983). Because the people’s lives, innumerable spirits,
and fierce demons must be propitiated or controlled by magic spells and formulas out
of fear (Jurji 1946). When Buddhism entered Tibet, it adapted to the local belief system

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thereby producing rituals and practices that were to some extent different from other
Mahayana traditions. For example, the most distinct Buddhist symbol is the pagoda or
stupa which has a Tibetan form in the chorten (Parrinder 1971; Bowker 1997))
One major distinguishing feature of Tibetan Buddhism is the use of magic as a
coping mechanism in the Tibetan way of life (Hopfe 1983). The use of chants and yoga
is also part of Tibetan Buddhism. For utilizing manuals (tantra) for one’s magical
instructions to handle the unknown, it is also known as Tantric Buddhism. Buddhas
and bodhisattvas are also present in the teachings of Tibetan Buddhism. Other special
features of Tibetan Buddhism include the preoccupation with the relationship between
life and death, the important role of rituals and initiations, the use of rich visual
symbolisms, and the use of meditation practices. The four major schools of Tibetan
Buddhism include Nyingma, Kagyu, Sakya, and Gelug.
Tibetan Buddhism has its own set of clergy, the lamas, and they are commonly
senior members of the monastic community. In fact, of all the Buddhist sanghas, the
Tibetan sect has developed the most elaborate of clergy (Wach 1949). The term lama
means “the superior one” and lamas are quite frequently the reincarnations of previous
lamas. The Dalai Lama is the most prominent face of Tibetan Buddhism who has been
living in exile in India since he fled Chinese occupation of Tibet in 1959. The term dalai
means “ocean” in Mongol referring to the vastness and depth of the person. The
current and fourteenth Dalai Lama is Tenzin Gyatso who is the leader of the Gelug
school of Tibetan Buddhism and is believed to be a reincarnation of Avalokisteshvara.
Until 1959, the chief residence of the Dalai Lama was a thirteen-storey high structure
called the Potala Palace located at the Red Hill in Lhasa, Tibet. Now a UNESCO World
Heritage Site, it has now been transformed into a museum but remains a sacred place
for many Tibetans.

SELECTED 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.
With the implementation of Mao Zedong’s “Great Leap Forward” from 1958 to
1961, or China’s socio-economic campaign to transform the country into a socialist
society, between 200,000 to 1,000,000 Tibetans tragically met their death. During Mao
Zedong’s “Cultural Revolution,” a socio-political movement from 1966 to 1976 aimed
at eliminating capitalism and traditionalism from China, around 6,000 monasteries
were destroyed. Tragically, China’s occupation of Tibet has led to countless deaths of
many Buddhist monks, nuns, and laiety who wished to continue their religious
practices in their native land (Douglas 2007).

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 From 1959 to 1977, almost all elements of Tibetan Buddhism were obliterated.
While many hundred thousand Tibetans were killed, others were driven to exile.
Presently, the Dalai Lama has been continuously visiting other countries preaching a
message of hope and peace. He has been given numerous citations for various
international advocacies and teaching activities, such as the Ramon Magsaysay
Award for Community Leadership (1959), Nobel Peace Prize (1989), U.S.
Congressional Gold Medal (2007), and Templeton Prize (2012).

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 Mayahana 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. Eventually, the regime lost support from the US and an army coup
brought down Diem. Amid religious protests and non-violent struggle, Diem was
assassinated in 1963.
In Japan, a militant and missionary form of Buddhism was founded in 1930
called the Soka Gakkai, a religious movement based on the teachings of Nichiren
Buddhism. During the Second World War, the group temporarily disbanded only to
emerge mightily after the war. After its hiatus, the members of this group grew rapidly
while employing hard-line and contentious recruitment methods, including coercion,
fear, intimidation, and the use of threats. A political party was even formed by Soka
Gakkai, the Komeito, that became the third most powerful in Japan.

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 WHAT’S MORE

Activity 4.2: Core Concepts in Diagrams

Complete the following diagrams with the correct answers.

TRIPITAKA

__________________ __________________ __________________

Description: _________ Description: _________ Description: _________

___________________ ___________________ ___________________

TRIKAYA

__________________ __________________ __________________

Description: _________ Description: _________ Description: _________

___________________ ___________________ ___________________

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 PARAMITA

Description: Description: Description: Description: Description: Description:

__________ __________ __________ __________ __________ __________

SUBDIVISIONS

Description: Description: Description: Description: Description:

__________ __________ __________ __________ __________

WHAT I CAN DO

Activity 4.3: Brochure about Mahayana Buddhism

With your understanding of the concepts of Mahayana Buddhism, make a brochure
which features the doctrines and practices of it such as Four Noble Truths, Eight-
fold Path, and The Six Perfections to Become a Bodhisattva.
Rubric for Brochure
Criteria Description Points
Content Information used are 10
accurate, and made use
of multiple references.
Presentation The ideas are clearly and 8
creatively presented
based on the illustrations
and words used.

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 Organization The ideas are clearly 7
organized and conveyed.
TOTAL 25

POST ASSESSMENT

Direction: Choose the letter of the best answer and write this on your answer sheet.

1) The use of chants and yoga is also part of ____________.

a. Intuitive Sect c. Rationalist Sect
b. Pure Land Buddhism d. Tibetan Buddhism

2) _______________ is the spontaneous desire to achieve the state of being

enlightened.
a. bodhicitta c. buddha
b. bodhisattva d. paramita

3) ______________ is a canonical text which contains the collection of Buddha’s

teachings.
a. Quran c. Tripitaka
b. Sutra d. Vedas
4) Which of the following is NOT a worship practice and observance of Mahayana
Buddhism?
a. do meditational activities c. recite prayers and chants
b. offer meat and incense d. undertake pilgrimages

5) Which sacred text is presented as a discourse by Siddhartha Gautama before

his eventual death?
a. Abhidarma Pitaka c. Sutra Pitaka
b. Lotus Sutra d. Vinaya Pitaka

6) __________, which is purely a Japanese phenomenon, perceives itself as the

only rightful version of Buddhism.
a. Nichiren Buddhism c. Tibetan Buddhism
b. Pure Land Buddhism d. Zen Buddhism

7) The two major Buddhist schools of Mahayana and Theravada both originated
in the foundational teachings of ________________.
a. Ashoka c. Siddhartha Gautama
b. Kong Fuzi d. Vishnu

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8) The concept of __________ pertains to the teaching of Mahayana Buddhism
about the nature of the Buddha and reality.
a. bodhisattva c. paramita
b. bhumis d. trikaya

9) While the first five paramitas are principally concerned with the accumulation of
merits, the sixth paramita involves the attainment of _________.
a. knowledge c. skills
b. love d. wisdom

10) The ____________ is the most prominent face of Tibetan Buddhism who has
been living in exile in India since he fled Chinese occupation of Tibet in 1959.
a. Buddha c. Imam
b. Dalai Lama d. Pope

11) In Mahayana Buddhism, a bodhisattva must pass ____________ before

attaining Buddha-hood, frequently associated with the perfections or
____________.
a. bodhicitta, bhumis c. bhumis, paramita
b. bodhicitta, paramita d. paramita, bhumis

12) For _____________when believers die, it is their objective to live in the

Sukhavati, by simply reciting the name of the Amitabha with utmost
attentiveness many times during the day.
a. Intuitive Sect c. Rationalist Sect
b. Pure Land Sect d. Socio-political Sect

13) One distinct feature of Mahayana Buddhism concerns its teaching about an
enlightened being or ____________ which is the ultimate way for any Buddhist
to live in this world.
a. bodhicitta c. buddha
b. bodhisattva d. paramita

14) For ____________, only the historical Buddha and past Buddhas are
accepted. For ____________, there are other contemporary and popular
Buddhas apart from the historical Buddha.
a. Hinduism, Theravada c. Mahayana, Theravada
b. Mahayana, Hinduism d. Theravada, Mahayana

15) The _________ emphasize that salvation is a personal matter and one cannot
receive assistance from other entities, such as another person or institution, to
realize the inner truths of religion.
a. Intuitive Sect c. Rationalist Sect
b. Pure Land Sect d. Socio-political Sect

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 WHAT I HAVE LEARNED

Complete the following sentences with your learnings in this module.

• Mahayan Buddhism differ from Theravada Buddhism because ____________

______________________________________________________________
______________________________________________________________
______________________________________________________________
______________________________________________________________
______________________________________________________________

• Mahayana Budhdism is appealing to a vast majority of followers because ___

______________________________________________________________
______________________________________________________________
______________________________________________________________
______________________________________________________________
______________________________________________________________

• A buddha is ____________________________________________________
______________________________________________________________
______________________________________________________________
______________________________________________________________
While a bodhisattva is ____________________________________________
______________________________________________________________
______________________________________________________________
______________________________________________________________

ADDITIONAL ACTIVITIES

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Office Address: Masterson Avenue, Upper Balulang, Zone 1, Cagayan de

Oro City, Cagayan de Oro, Lalawigan ng Misamis Oriental
Telefax:

Email Address:

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