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A Level Religious Studies: Paper 4 - Buddhism

Exemplars

A Level Religious Studies Exemplars: Paper 4 – Buddhism

Contents

Introduction Page 1Question 1 Page 2Question 2 Page 12Question 3a and 3b Page 18Question 4 Page 45

Introduction

• The purpose of this pack is to provide teachers and students with some examplesof responses to A Level Religious Studies Paper 4: Buddhism

• The sample assessment materials which these responses are based on can befound on the Pearson website

• In this pack, you will find a small sample of responses, an examiner commentaryand the mark scheme for each question.

• The responses are all from students and we have retained their original responseswhere possible. In some cases, the student scripts have been typed to ensure thatthey are clear to read.

• We will add to these exemplar packs throughout the year.• If you have any enquiries regarding these materials or have any other questions

about the course, please contact our subject advisor team [email protected]

© Pearson Education Ltd 2015 1

Question 1

Question and Mark Scheme

1 Explore the stages to becoming an arahant in Theravada Buddhism.

Mark scheme

Question number

Answer

1 8 marks AO1

AO1 will be used by candidates to demonstrate knowledge, understanding and specialist language and terminology when responding to the question.

Candidates may refer to the following.• Sotapanna is the first stage as a Buddhist enters into the Theravadan way.• In sotapanna conversion is obtained in order to overcome false beliefs.• Sakadagamin is the second stage as the Buddhist continues in the Theravada

way.• A sakadagamin is someone who will be reborn only once, obtained by lessening

lust, hatred and illusion.• Anagamin is the third stage, generally available only to those who are ordained

and is who will be reborn in heaven, where they will become an arahant.

Level Mark Descriptor 0 No rewardable material.

Level 1 1–2 • A narrow range of knowledge, specialist language and terminology areselected but are unlikely to be used appropriately or accurately (AO1).

• Knowledge and understanding addresses a narrow range of key religiousideas and beliefs with some inaccuracies (AO1).

• Provides a superficial understanding of key religious ideas and beliefs(AO1).

Level 2 3–5 • A range of knowledge, specialist language and terminology are selected,most of which are used appropriately with some inaccuracies (AO1).

• Knowledge and understanding addresses a narrow range of key religiousideas and beliefs (AO1).

• Develops key religious ideas and beliefs to show a depth of understanding(AO1).

Level 3 6–8 • A wide range of knowledge, specialist language and terminology arecarefully selected and used appropriately, accurately and sustainedthroughout (AO1).

• Knowledge and understanding addresses a broad range of key religiousideas and beliefs (AO1).

• Comprehensively develops key religious ideas and beliefs to show a depthof understanding (AO1).


Candidate A:

Examiner comment: This answer is worth Level 3 - 8 marks.

The candidate utilises a wide range of knowledge in exploring the steps well- this shows the range of religious ideas and beliefs. The various stages and what they mean/ encompass are explored to show a depth of understanding.


Candidate B:


The candidate utilises a wide range of knowledge in exploring the steps l- this shows the range of religious ideas and beliefs. The various stages and what they mean/ encompass are explored to show a depth of understanding. However, the stages lack detail which means that it can only be credited as a lower level 3 response.


Candidate C:



The candidate utilises a wide range of knowledge in exploring the steps well- this shows the range of religious ideas and beliefs. The various stages and what they mean/ encompass are explored to show a depth of understanding.

This response is far superior to the prior answers but this answer has more detail than is necessary.


The Arahant or Arhat is the main aim to a theravada Buddhist. The path has four steps.

The first is sotapana or stream enterer. This is a person who has started on the path and is

beginning to work towards Buddhist aims.

The next is the once returner. This is a person who has overcome the three poisons; greed,

hatred and ignorance and who understands the 4 noble truths.

Next is the non0returner. Theravadins believe this is only available to monks and nuns.

This is a person who will reach enlightenment in this life time so will not be reborn into

samsara.

The final step is the Arhat or worthy one. This is someone who has reached nirvana, has

cultivated karuna and wisdom. In death they will reach parinirvana.

Candidate D:

Examiner Comment:

This answer is worth Level 3 - 8 marks.

This answer reaches level three evidencing a wide range of knowledge, specialist language and terminology which are carefully selected and used appropriately, accurately and sustained throughout (AO1). The knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1). There is a slight potential to comprehensively develop key religious ideas and beliefs to show a depth of understanding (AO1).


1. Explore the stages to becoming an arahant in Theravada Buddhism.

The path of the arahant is prominent in Tripitaka texts followed by the oldest school of

Buddhism – Theravada.

The first stage is stream-enterer, where a Buddhist becomes aware of the knowledge and

way of the Buddha. This is followed by once returner. At this stage the Buddhist is able to

rid themselves of the three poisons: greed, hatred and ignorance and work on the element

of karuna (compassion). The third stage, non-returner, is mostly taken up by monks and

nuns who meditate frequently and are able to reach nirvana in this life. Finally, the worthy

one, is the stage of nirvana, where the desires no longer exist and enlightenment is

achieved.

Candidate E:

Examiner Comment:


This answer reaches the bottom of level three evidencing a wide range of knowledge, which is used appropriately, accurately and sustained throughout (AO1). The knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1). There is a slight potential to comprehensively develop key religious ideas and beliefs to show a depth of understanding (AO1) which should also use specialist language and terminology which are carefully selected and used appropriately, accurately and sustained throughout (AO1).



An Arhat is the ideal goal for any Theravada Buddhist. It is one who reaches enlightenment

and becomes a higher being.

The first stage of becoming an arhat is letting go of judgement and ignorance. As the stages

go on the need for desire and craving deteriorates until one is an arhat.

Once the goal of being an arhat is met no cravings, desires or an ill mind are present. The

arhat has no connection to ill thoughts or vices and is seen as the higher being for reaching

enlightenment and breaking free.

Candidate F:

Examiner Comment:


This is a level 2 answer which shows a knowledge and understanding which addresses a narrow range of key religious ideas and beliefs (AO1). Develops key religious ideas and beliefs to show a depth of understanding (AO1). The answer leads more detail surrounding the stages of becoming an arahant. It goes beyond a superficial knowledge. This needs to be developed to show a wide range of knowledge.






In Theravada Buddhism becoming an arhat is one of the final goals. An arhat is someone

who has achieved enlightenment and has escaped the cycle of samsara. In order to become

an arhat you must follow in the steps of Siddhatha Gautama and abide by his teachings.

There are 4 different stages you go through when becoming an arhat; the first stage is the

sotapana which is the stream-enterer, this is when you believe in Buddha’s teachings; the

second stage is the sayudmin (one returner) who will be born once, this is achieved by

renouncing greed and hatred; the third stage is the ‘never-returner’ which is someone who

will never be reborn and this can only be achieved after completing the first two steps; the

final stage is the arhat itself which can only be achieved by monks and nuns.


This answer reaches level three evidencing a wide range of knowledge, specialist language and terminology which are carefully selected and used appropriately, accurately throughout (AO1). The knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1). The depth of knowledge is not sustained throughout and needs to be developed in certain areas to extend the depth of knowledge.

Candidate G:

Examiner Comment:



An arhat is someone in Theravada Buddhism who has reached enlightenment and won’t be

reborn again.

There are 4 stages to enlightenment. First the stream enterer which means you have begun

on the path. The next stage is the once returner which means you will only be reborn one

more time. Then the never returner which means you won’t be born again. Finally you

become an arhat and reach enlightenment meaning you have reached nirvana and have

broken free of samsara.

This answer is worth level 2 - 5 marks.

This is a level 2 response that indicates a range of knowledge, specialist language and terminology are selected, most of which are used appropriately with some inaccuracies (AO1). Knowledge and understanding addresses a narrow range of key religious ideas and beliefs (AO1). To some extent this response is fairly superficial as it purely describes.

Candidate I:

Examiner Comment:





Question 2


1 Assess the view that vipassana is the most effective form of meditation

Mark scheme


2. Assess the view that vipassana is the most effective form of meditation

Vipassana is one of two types of meditation carried out by Buddhists the other more simple

is samatha meditation.

It could be argued that vipassana is the most effective form of meditation because it is

within vipassana that a Buddhist applys and understands the Dhama in their own life.

Vipassana or insight meditation is when Buddhist analyse topics such as the four noble

truths and see how this implicates them directly. It is when they look at the Buddhas

teachings and personalise them. This is what the Buddha taught to do as he didn’t agree

with blind faith as ignorance is one of the three poisons and vipassana meditation helps

overcome ignorance.

However samatha meditation could be seen as more effective as it combats two out of the

three poisons. Both hatred and greed are subdued in samatha meditation when the focus is

on metta (loving kindness) or karuna (compassion). Samatha is the more simple of the two

as it can just be breathing meditation. Its focus is on mindfulness and expressing good

meaningful emotions instead of desires and by doing that you overcome negative unhelpful

emotions.

On the other hand, vipassana may still be the most effective as it is through vipassana

meditation that the Buddha Gautama reached nirvana. He while thinking about experiences

in his own life and what he had learnt saw flashes of past lives and the truth of the world.

As enlightenment and nirvana are the main aims of Buddhis the meditation that leads

directly to it must be the most effective.

To conclude, while samatha meditation is helpful in mindfulness practice and overcoming

greed and desire vipassana is the most effective. This is because it is personal to everyone it

overcomes ignorance and most importantly it is through vipassana meditation the Buddha

reached nirvana.


This response meets the criteria for a level 3 response. It shows a wide range of knowledge, specialist language and terminology which are carefully selected and used appropriately, accurately and sustained throughout (AO1). Each of the three paragraphs critically deconstructs religious information/issues leading to coherent and logical chains of reasoning (AO2). The conclusion and throughout you are able to construct coherent and reasoned judgements of the full range of elements in the question (AO2).

Candidate J:

Examiner Comment:


jenkins_rStamp


Vipassana meditation is defined as ‘insight’ meditation where Buddhists use their

meditative time to gain understanding of the very nature of things. It can be argued as the

most effective due to the elements it combines.

One reason why it can be argued Vipassana is the most useful is because of its nature. The

element of mindfulness was key for Gotama (the Buddha) as a way of eliminating Dukkha.

By understanding the nature of desires, for example, and how they arise, Buddhists are able

to understand anicca and become at one with themselves rather than constantlty battling

their mind. This makes it effective as it highlights the element of cultivation and growth of

the mind-training it to accept and reject desire.

Another reason why it can be argued that Vipassana is the most useful form of meditation is

because it is what the Buddha used to reach nirvana. This is the main goal for Buddhists

who use the Buddha as a role model for their path. Therefore, this emphasises its

effectiveness and the role it plays in achieving nircana. The cultivation of mindfulness

enabled Gautama to avoid temptation from Mara which therefore indicates its

effectiveness.

It can be argued that other forms of meditation are just, if not more, effective than

Vipassana. For example, Samatha (calm-abiding) meditation enables Buddhists to control

their breathing and thought during this time. This may be seen as more effective as it is the

basis for Vipassana and in turn makes Vipassana more effective.

Overall, it would seem that Vipassana is the most effective form of meditation. This is

because it cultivates mindfulness (which is key) and also highlihlights emphasis on the

understanding of sensations. This is key for understanding Dukkha and working to cease it.


This response meets the criteria for a level 3 response. It shows a wide range of knowledge, specialist language and terminology which are carefully selected and used appropriately, accurately and sustained throughout (AO1). Each of the three paragraphs critically deconstructs religious information/issues leading to coherent and logical chains of reasoning (AO2). The conclusion and throughout you are able to construct coherent and reasoned judgements of the full range of elements in the question (AO2).

Candidate K:

Examiner Comment:


jenkins_rStamp


Vipassana meditation is a deeper form of meditation than samatha.

Some people may agree with vipassana being the most effective form of meditation as it is

directed to lead one to enlightenment. It’s sole purpose is to guide someone, usually monks

and nuns, to the end goal of enlightenment.

However samatha meditation could be seen as more effective due to it being beneficial to

more people. The premise of samatha meditation is to clear the mind and become focused

on ones self.

Samatha meditation can be carried out by lay people meaning the volume of those

practising this form of meditation is higher. Also because samatha is focused on clearing the

mind it brings along mindfulness. Mindfulness has been proven to hep with physical and

mental health so there are studies to show that it works.

It could be argued that both forms are effective in their own way however the number of

people benefitting from samatha is greater than those using vipassana. This can only lead

to the conclusion that vipassana is not the most effective form of meditation. Vipassana is

limited only to monks and nuns and those who want to reach enlightenment. It can not be

used in a wider sense whereas samatha meditation can be.

Candidate L:

Examiner Comment:


This response meets the criteria for the bottom of the level 3 response. It shows a wide range of knowledge (AO1). Each of the three paragraphs critically deconstructs religious information/issues leading to coherent and logical chains of reasoning (AO2). The conclusion you are able to construct coherent and reasoned judgements of the full range of elements in the question (AO2). The answer needs specialist language and terminology to be carefully selected and used appropriately, accurately and sustained throughout


jenkins_rStamp


There are two forms of meditation in Buddhism; Vipassana and Samatha, and both are

practised in different ways and both help in different situations. Vipassana meditation is the

insight whereas Samatha is the calming of the mind. Due to both of them playing different

roles it is difficult to say one is more effective than the other.

An example of when Vipassana is most effective is say if someone wanted to seek

knowledge about a certain thing they would more than often use vipassana as it will give

them an insight as to what they want to know. However Samatha would not be able to help

them at all in that situation therefore making vipassana more effective.

On the other hands if someone was stressed about something e.g. an exam they would

most likely turn towards Samatha as it will calm them down, making Samatha the most

effective in that situation. This means that Vipassana is not the most effective.

Often Buddhist monks combine both Vipassana and Samatha in situations, for example, they

will start of with samatha in order to calm the mind and bring the individual to a calm and

relaxed state. They will then proceed with vipassana to provide an insight into whatever the

individual would like.

To conclude both samatha and vipassana are effective in different situations meaning one is

not more effective in general however when both are used they are most effective.

This answer is worth level 2 - 8 marks.

This answer shows a level 2 response evidencing a range of knowledge, specialist language and terminology are selected, most of which are used appropriately with some inaccuracies (AO1). Deconstructs religious information/issues, which lead to a simplistic chain of reasoning (AO2). Judgements of a limited range of elements in the question are made (AO2). This answer needs a wider range of knowledge and more complex chains of reasoning. The discussion is fairly simplistic.

Candidate M:

Examiner Comment:


jenkins_rStamp


There are two main types of meditation in Buddhism. Vipassana meditation means insight

meditation and samatha which is calm-abiding meditation.

On the one hand it could be argued that vipsassana meditation is the most effective

because in vipassana meditation you actually learn something which will help you on your

journey to enlightenment. For example you might meditate on the four noble truths and

through vipassana meditation you can learn to understand how to apply these to your own

life. It was through vipassana meditation that the Buddha gained enlightenment which

afterall is the main goal for Buddhists therefore making vipassana the most effective form of

meditation.

On the other hand Samatha meditation is also effective because it helps you to focus on

your breathing and become more calm. This would make it more effective for people who

are stressed e.g. over taking an exam meaning it is used by non-Buddhists not just

Buddhists. Studies have shown that meditation is a good way of reducing stress and the

NHS recommend breathing meditation as a way of dealing with anxiety and stress. Also,

you need to learn how to control your mind through samatha meditation before you can

move on to vipassana meditation making it the most effective.

In conclusion it depends what the purpose of your meditation is as to which is most

effective. If you just want to relax and be less stressed then samatha is most effective but if

you are meditating to try and achieve enlightenment then vipassana is more effective.

Candidate N:

Examiner Comment: This answer is worth Level 3 - 10 marks.

This response meets the criteria for the bottom of the level 3 response. It shows a wide range of knowledge (AO1). Each of the three paragraphs critically deconstructs religious information/issues leading to coherent and logical chains of reasoning (AO2). The conclusion you are able to construct coherent and reasoned judgements of the full range of elements in the question (AO2). The answer needs specialist language and terminology to be carefully selected and used appropriately, accurately and sustained throughout.


jenkins_rStamp

Question 3a


3a Clarify Buddhist teachings about the characteristics of bodhisatvas

with reference to this passage

Mark scheme


Question 3b


3b Analyse the difficulties a Buddhist may face with putting ahimsa into practice.

Mark scheme


Candidate O:


A) Level 3 – 10 marksThis answer shows a wide range of knowledge, specialist language and terminology which is carefully selected and used appropriately, accurately and sustained throughout (AO1). Knowledge and understanding of key religious ideas and beliefs is detailed and fully developed (AO1). Knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1).

B) Level 5 - 18 marksA wide range of knowledge, specialist language and terminology is carefully selected and used appropriately, accurately and sustained throughout (AO1). Critically deconstructs religious information/issues leading to coherent and logical chains of reasoning (AO2). Makes connections between the full range of elements in the question (A02). Constructs coherent and reasoned judgments of the full range of elements in the question many of which are fully supported by the comprehensive appraisal of evidence (AO2).

Examiner Comment


/ -1-

t\\ SECTION B :'.·o :. .: .:if Answer ALL questions. Write your answers in the spaces provided.

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thinking, "I shall become the saviour of all beiog_s, and set tbem free frorn,Jbeir suffg,ring''.

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A) Level 3 – 8 marksThis answer shows a wide range of knowledge, specialist language and terminology which is carefully selected and used appropriately and accurately (AO1). Knowledge and understanding of key religious ideas and beliefs is detailed and fully developed (AO1). Knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1).

B) Level 3 – 10 marksThis is a fairly brief response that is able to show a range of knowledge, specialist language and terminology is selected most of which is used appropriately with some inaccuracies (AO1). Deconstructs religious information/issues which lead to a simple chain of reasoning (AO2). Makes connections between many but not all of the elements in the question (AO2).

Examiner Comment


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A) Level 3 – 10 MarksThis answer shows a wide range of knowledge, specialist language and terminology which is carefully selected and used appropriately, accurately and sustained throughout (AO1). Knowledge and understanding of key religious ideas and beliefs is detailed and fully developed (AO1). Knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1).

B) Level 4 – 16 MarksA wide range of knowledge, specialist language and terminology is carefully selected most of which is used appropriately and accurately throughout (AO1). Deconstructs religious information/issues leading to coherent and logical chains of reasoning (AO2). Makes connections between a wide range of elements in the question (AO2). Constructs coherent and reasoned judgments of many but not all of elements in the question which are supported by the appraisal of some evidence (AO2).

For a full range there would be an expectation of linking to use of scholars.

Examiner Comment


3) (a) Clarify Buddhist teachings about the characteristics of bodhisattvas with reference to this

passage (10 marks)

The path of the Bodhisattva is motivated by compassion for all living things and is mainly followed by

Mahayana Buddhists, the path of the Bodhisattva can also be aided by celestial Bodhisattvas who

are further down the path. The aim of the Bodhisattva is to reach enlightenment, in order to save all

beings, through the sacrifice of to endure their own suffering. The Bodhisattva is one who has vowed

to aim at the supreme and perfect enlightenment of Buddha hood in order to save all beings, 'I shall

become saviour to all these beings, I shall release them all from their sufferings', and this aim

consists of two main elements prajna and karuna.

The infinite compassion of a bodhisattva means that the individual decides that the happiness of all

beings will be put before their own and will not be satisfied until this is achieved. To achieve this the

Bodhisattva is willing to endure any suffering even if this means their life must be given repeatedly in

exchange of freeing all sentient beings from the' net of false doctrine'

The perfect wisdom attributed to a bodhisattva consists of gaining total insight into reality which is

discussed in Mahayana scriptures and involves the individual gaining the independence of all things,

the realisation of lack of self and the 'emptiness of all things'. Through attaining prajna the

bodhisattva aims at total knowledge, the supreme and perfect enlightenment of a Buddha.

B) Analyse the extent to which bodhisattvas are significant for Buddhists (20 marks)

The Bodhisattva doctrine holds high importance for many Buddhists as the path of the Bodhisattva is

motivated by compassion for all living things however is mainly followed by Mahayana Buddhists as

it only developed in Mahayana sutras. The aim of the Bodhisattva is to reach enlightenment and is

one who has vowed to aim at the supreme and perfect enlightenment of Buddha hood in order to

save all beings, 'I shall become saviour to all these beings'

Walpola Ra hula argues that although, the bodhisattva path is mainly followed by Mahayana

Buddhist, the Bodhisattva can be utilised by all Buddhists as the bodhisattva doctrine holds key

information that exists in the Triptaka which consists of the three plans of

existence,Dharmakaya,Sambhogkaya and Nirmanakaya which is essential for all Buddhists to gain a

great understanding of. Furthermore, the Bodhisattva is seen as the highest ideal path for all

Buddhists as it places great emphasis on utilising a compassionate mind to attain Buddha hood for

the benefit of all suffering beings and to do so the Bodhisattva doctrine is needed.

Alternatively, it may be argued that the Bodhisattvas are only significant for those following the

Bodhisattva path as many elements are only vital for Mahayana Buddhists as it is considered to be

the 'Great Vehicle' which is opposed to Theravada Buddhism which is considered the 'Lesser Vehicle'

therefore the route of the Bodhisattva is only accessibly by rare beings, meaning those who lack the

status of being a Bodhisattva will not find the existence of a Bodhisattva to be necessary. Since, the

two schools of Buddhism represent contrasting ideologies it may become difficult for all Buddhists to

acquire the necessity of a Bodhisattva as they do not need these individuals to achieve their desired

path if they are an Arhat as their path is motivated by personal desire and liberation rather than to

sacrifice their life for suffering to save all sentient beings.

Candidate R:


A) Level 3 – 9 marksThis answer shows a wide range of knowledge, specialist language and terminology which is carefully selected and used appropriately and accurately (AO1). Knowledge and understanding of key religious ideas and beliefs is detailed and fully developed (AO1). Knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1).

B) Level 3 – 10 marksThis is a fairly brief response that is able to show a range of knowledge, specialist language and terminology is selected most of which is used appropriately with some inaccuracies (AO1). Deconstructs religious information/issues which lead to a simple chain of reasoning (AO2). Makes connections between many but not all of the elements in the question (AO2).

Examiner Comment


•

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Candidate S


A) Level 3 – 10 MarksThis answer shows a wide range of knowledge, specialist language and terminology which is carefully selected and used appropriately, accurately and sustained throughout (AO1). Knowledge and understanding of key religious ideas and beliefs is detailed and fully developed (AO1). Knowledge and understanding addresses a broad range of key religious ideas and beliefs (AO1).

B) Level 4 – 15 MarksA wide range of knowledge, specialist language and terminology is carefully selected most of which is used appropriately and accurately throughout (AO1). Deconstructs religious information/issues leading to coherent and logical chains of reasoning (AO2). Makes connections between a wide range of elements in the question (AO2). Constructs coherent and reasoned judgments of many but not all of elements in the question which are supported by the appraisal of some evidence (AO2). For a full range there would be an expectation of linking to use of scholars.

Examiner Comment


Question 4 Question and Mark Scheme

Evaluate the importance of the bodhisattva doctrine for Buddhists in the writings of Arthur

Basham and Walpola Rahula.


Candidate T:

Evaluate the importance of the bodhisattva doctrine for Buddhists in the writings of Arthur Basham and Walpola Rahula.

The bodhisattva doctrine is the belief that when an enlightened being dies, rather than reaching parinirvana, they should choose to return to samsara and the suffering it brings in order to hep others reach nirvana. The bodhisattva path is seen as an act of great compassion as the bodhisattva would be returning to suffering (dukkha) to save others from their own suffering.

Arthur Basham, along with many modern scholars, believes that the bodhisattva doctrine is only important to mahayana buddhists. This is because the path of the bodhisaatva is only described in the later sutras such as the lotus sutra which are not part of the pali canon. Theravada Buddhists only follow the teachings in the Pal Canon (tripitaka) as they believe that only this is the true teaching of the Buddha Gautama and so the true Buddha Dharma.

As theravada buddhists don’t follow the later sutras it corresponds that they don’t follow the path of the bodhisattva. Theravada Buddhists follow the path of the Arhat which reaches parinirvana at death. As this is what is taught in the pali canon and so also the path the Buddha took. Basham believes that the Bodhisattva doctrine is only important to Mahyahana Buddhists.

Walpola Rahula believes that scholars such as Basham have misinterpreted the Pali canon. Rahula believs that the path of the bodhisattva is open to all Buddhists but that it is believed to be the best option only by Mahayana Buddhists. Rahula states that there are three paths to become a Buddha. The sravakyana or way of the disciple is the path of the arhat. This is when a person follows the teachings of the Buddha to reach enlightenment and on death reaches parinirvana. The second path is the path of the lone Buddha or pratyeka Buddha yana. This is someone who has reached enlightenment in there own life without knowing/being taught the Buddha dharma. The final path is the bodhisattva yana. Rahula says that the theravada Buddhists have the option of any path and they are encouraged to follow whichever is within there capabilities, as the bodhisattva path is see as to difficult for all. Mahayana however see the bodhisattva path as the greatest vehicle and always strive for this path as they view it as the most compassionate (karuna). Rahula believes that the bodhisattva doctrine is important for all Buddhists as is an option for all.

The path of the bodhisattva is one of great compassion and loving kindness (karuna and metta). It involves sacrificing the freedom of one from suffering for the greater good of all other beings trapped in samsara. This idea of the greatest good for the greatest number is the fundamental principle of utilitarianism. Jeremy Bentham believed that the best most moral action is the one that brings about the most pleasure for the most people. For Bentham and all utilitarians the bodhisattva path should be important to all Buddhists as it is the yana which brings about the greatest good for the greatest number.

To conclude, Arthur Basham believes that the Bodhisattva docteine is only important to Mahayabna buddhists as it is only identified in the later sutras which only they follow.


Walpola Rahula believes Basham has not understood the theravada texts and that the doctrine of the bodhisattva is open to all Buddhists along with other yanas that lead to nirvana. Also the path of the Bodhisattva is seen as the best moral choice as it fits into the principle of utility.

This answer is Level 4 - 20 marks

In this essay the AO1 knowledge is detailed and shows a wide range of knowledge, specialist language and terminology which are carefully selected, most of which are used appropriately and accurately throughout (AO1). However, in evidencing the AO2 the candidate shows level 4 responses and some elements of level 3. The candidate is able to deconstruct religious information/issues leading to coherent and logical chains of reasoning (AO2). They are also able to make connections between a wide range of elements in the question (AO2). Constructs coherent and reasoned judgements of many but not all of elements in the question (AO2). Reasoned judgements are supported by the appraisal of some evidence (AO2). Conclusions are provided, which logically draw together ideas and are partially justified (AO2). The evaluation needs to focus more on the doctrine for Buddhists and how this impacts on their lives, etc, or on the wider structure of Buddhism.

Examiner Comment:


Candidate U:


The path of the Bodhisattva is taken by those delay their own enlightenment in order to save all mortal beings and out them on the same path. Whilst Basham argues that it is the Mahayana Buddhists specifically who follow this, Rahula, a Buddhist scholar, believes it is a path held by both Theravada and Mahayana Buddhists.

Rahula highlighted that there is no greater or lesser vehicle of Buddhism as both hold the bodhisattva path as ideal. He indicated that the end goal of both strands of Buddhism was to become an arhat and there were simply different paths to doing so. These paths, or yanas, come as follows: The Way of the Lone Buddha, The Way of the Disciple, and The Way of the Bodhisattva. These were found in old Sri-Lankan texts used in the Tripitaka – the Theravada Doctrine. The path of the Bodhisattva was held as ideal in Theravada Buddhism aswell. Rahula explains that in Theravada Buddhism, all three yanas are acknowledged yet it is that of the Lone Disciple which is the most common. The Bodhisattvayana is not simply ruled out, it is just acknowledged that it is a more difficult goal. Rahula goes on to explain that the path of the Bodhisattva is also not defiend by geographical areas. Some may decide to follow this path in a highly Theravadan populated area – an example is Upaya Kavualya. Rahula acknowledged the doctine holds equal importance yet some are not ready for such a difficult path.

On the other hand, Basham believes that the Bidhisattva doctrine is what sets Mahayana and Theravada Buddhists apart. Labelling Mayahana as the ‘greater vehicle’, Basham sees the path of the Bodhisattva as full of karuna; a better and higher path to take. He compares the path to the sun, shining over all beings (representing enlightenment for all) whereas the Theravadan Arhat path as a ‘firefly’ only lighting oneself up. The comparison emphasises Bashams view that the Bodhisattva doctrine holds a higher importance for Mahayanna Buddhists, especially since it appears in the sutras which are not read by the Theravadans – who stick closely to the Pali Canon as traditional scriptures. The sutras are more modern scriptures, as Mahayana Buddhism is younger than Theravadan. Basham also emphasises that the Doctrine is more important for Mahayana Buddhists as they believe in enlightenment for all mortal beings – not just monks and nuns as the Theravadans do. This suggests again that Basham sees the Bodhisattva Doctrine as only of importance to Mahayabna Buddhists.

It can also be argued that elements of both paths have been influenced by other factors. Buddhism would have come into contact with religions such as Christianity, on the silk trade road, which explains why they both hold common characteristics and parables. The idea of karuna in the Bodhisattva yana is mirrored by the agape love (unconditional love) of the Messiah. This highlights that there are parallels not only between strands of the belief but also by religions. This can again be highlighted through the parable of the Lost Son and the parable of the Prodigal Son in Christianity. Consistent elements of compassion and earning a higher reward are highlighted in both. For example that of the fisherman putting in hard


work for pay, surely the hard work could be used elsewhere for the higher goal of nirvana. These three examples emphasise the hard work that is put into a path, mirrored by the Bodhisattvayana. Therefore it is seen how the elements of the Bodhisattva path may have taken influence from social and cultural elements of the time, particularly contact with other religions.

Overall, it seems that for Basham it is the Doctrine which sets Mahayana and Theravada apart. Yet for Rahula, it is what brings them together. Paired with the influence of common characteristics of other religions, it is easy to see how the importance of the doctrine is fluid and how Upaya Kavoalya plays a large role in deciding on which yana to uptake.


In this essay the AO1 knowledge is detailed and shows a wide range of knowledge, specialist language and terminology which are carefully selected, most of which are used appropriately and accurately throughout (AO1). However, in evidencing the AO2 the candidate shows level 4 responses and some elements of level 3. The candidate is able to deconstruct religious information/issues leading to coherent and logical chains of reasoning (AO2). They are also able to make connections between a wide range of elements in the question (AO2). Constructs coherent and reasoned judgements of many but not all of elements in the question (AO2). Reasoned judgements are supported by the appraisal of some evidence (AO2). Conclusions are provided, which logically draw together ideas and are partially justified (AO2). The evaluation needs to focus more on the doctrine for Buddhists and how this impacts on their lives, etc.

Examiner Comment:



This is a very short answer and barely explores some of the knowledge surrounding the bodhisattva doctrine. A narrow range of knowledge, specialist language and terminology are selected but are unlikely to be used appropriately or accurately (AO1). Information/issues are identified (AO2). Makes basic connections between a limited range of elements in the question (AO2). There are limited attempts made to draw judgements made with no attempt to appraise evidence (AO2). Conclusions are provided but are simplistic and/or generic (AO2).

Candidate V:


In Arthur Basham’s writing the Bodhisattva doctrine is important but only to the Mahayana school of Buddhism. Basham writes about how the Bodhisattva path is exclusive to Mahayana and how the Arhat path is only for the Theravada school.

To count against this is how Walpola Rahula writes about the Bodhisattva doctrine. Rahula states how a Theravada Buddhist could if they wished, go down the bodhisattva path. He writes about how each school is not limited to a certain path as the main goals are the same.

The doctrine of the bodhisattva is similar to utilitarianism because it is about doing the greatest happiness for the greatest number. Utilitarianism is a way of making ethical decisions based on calculating how much happiness will be spread and about thinking about the whole of society not just the individual. This is the same with the doctrine of the bodhisattva because it is less selfish than the path of the arhat because that only saves one person whereas the bodhisattva path is more moral because it saves all beings and therefore is more loving and so very important.

Examiner Comment:



The bodhisattva doctrine is the path taken by some Buddhists to delay their own nirvana, out of great compassion, in order to work to bring every living being to enlightenment. Scholars disagree as to the importance of the bodhisattva doctrine.

Arthur Basham would argue that the bodhisattva doctrine is only relevant to Mahayana Buddhists. This is because the term Mahayana means ‘greater vehicle’, as opposed to Hinayana, meaning ‘lesser vehicle’. Basham states that the bodhisattva doctrine is the thing that separates Mahayana from other schools of Buddhism, because they believe it to be the greater vehicle, because of the amount of compassion that is involved in choosing this route. The doctrine of the Bodhisattva was only mentioned in the later sutras, not in the Pali Canon. As Theravada Buddhists only rely on the Pali Canon and not the later sutras the bodhisattva doctrine cannot be of importance to them. Furthermore, Theravada Buddhists favour the arhat path to enlightenment therefore the bodhisattva doctrine is not important to them.

On the other hand Walpola Rahula would disagree with Basham. He believes that scholars such as Basham are mistaken in saying that the bodhisattva doctrine is only relevant to Mahayana Buddhists and that actually it is important to all Buddhists. Rahula says that the Pali Canon talks about three yana, meaning paths to enlightenment. The arhat path is one path and the bodhisattva is another. The bodhisattva path is clearly the best path to enlightenment because of metta and karuna but it is too difficult for most people so it is fine for the majority of people to take the arhat path if it is easier. He also points out that there are many Buddhists in Theravada countries who choose the bodhisattva path and vice versa. Therefore the bodhisattva doctrine is important for all Buddhists.

In conclusion, it is clear that the bodhisattva doctrine is important for all Buddhists but that it is more important for Mahayana Buddhists. This is because it is the ideal path of all Buddhists to reach enlightenment, but for Mahayana Buddhists it is the only path whereas for Theravada Buddhists it is one of many.


The knowledge used evidences specialist language and terminology are carefully selected, most of which are used appropriately and accurately throughout (AO1). However the AO2 the judgements are made with little or no attempt to appraise evidence (AO2). Conclusions are provided, which loosely draw together ideas but with little or no attempt to justify (AO2).

Candidate W:

Examiner Comment:



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