Buddhist Thought is used internationally for teaching in universities. In particular, it has been used for several years in introducing beginning undergraduates to Buddhist thought at the University of Bristol’s Centre for Buddhist Studies (Theology and Religious Studies: http://www.bristol.ac.uk/thrs/buddhist-centre/).
The following is a selection of exam questions. Most of these are questions that have been used in recent years for First Year students who have mainly studied this book, plus the chapter on the Buddhist Community from Rupert Gethin’s The Foundations of Buddhism.
These questions come from several different exam papers. Students are expected to answer two questions in two hours:
At a time of financial restraint and the need for employment training, critically discuss whether the study of Buddhism at a university can be justified?
What can we learn about Buddhism from a study of the life-story of the Buddha?
With reference to examples, show how the traditional hagiography of the Buddha illustrates themes of importance to Buddhists.
‘The actual life story of the Buddha is of no importance to Buddhists. Had the Buddha not existed, it would make no difference’. Discuss.
Critically discuss the suggestion that ‘the Buddha was not interested in the truth, but only whether or not his Dharma brings practical benefits’.
‘Buddhism is all about the mind’. Discuss.
Which of the ‘Four Noble Truths’ is most important? Justify your answer.
With reference to the ‘Four Noble Truths’ discuss whether Buddhism is a pessimistic religion.
What is meant in Buddhism by referring to nirvāṇa? Why is nirvāṇa important to Buddhists?
Critically discuss the meaning and purpose of the Buddhist doctrine of ‘not-Self’ (anātman/anattā).
‘The Buddhist doctrine of “not-Self” (anātman/anattā) means that people count for nothing. It is a very immoral doctrine’. Discuss.
‘Buddhism denies the soul and denies the existence of God. As such, it is not a religion’. Critically discuss.
What does Buddhist cosmology tell us about the Buddhist view of human potential?
How might a Buddhist respond to a suggestion that since the Buddhist view of the cosmos is not true, Buddhism is clearly false and has no value?
Discuss whether Buddhist cosmology has any value in the modern world?
Why and how do people become Buddhist monks and nuns?
How far, and in what ways, do Buddhist monks and nuns benefit the society of which they are members?
‘Buddhist monks and nuns have simply abandoned everything apart from their own selfish concerns’. Discuss.
‘Buddhist meditation consists of making your mind a blank’. Discuss.
Has Buddhist meditation any value in the modern world?
‘Buddhist meditation is nothing more than self-obsessed self-indulgence. There is no place for it in the modern world’. Discuss.
What is Mahāyāna Buddhism? Discuss with reference to the doctrines of ONE OR MORE Mahāyāna scriptures.
Discuss whether Mahāyāna Buddhism is something radically new in Buddhism, or merely a continuation of non-Mahāyāna Buddhism.
Discuss the extent to which ‘Mahāyāna Buddhism’ is just another name for ‘folk Buddhism’ or ‘popular Buddhism’, the Buddhism of the uneducated masses.
With reference to examples, outline some of the key themes of Mahāy-āna Buddhism.
‘The theory of existence in Sarvāstivāda (Vaibhāṣika) Abhidharma is not so much a theory of what exists as of what does not exist’. Discuss.
Discuss whether Abhidharma can best be thought of as religion or as philosophy?
What is the purpose of the Abhidharma, and how does it set about achieving it?
Discuss the suggestion that the Mahāsāṃghika teaching of the ‘supramundane Buddha’ (lokottaravāda) represents nothing more than an inability to accept the Buddha’s humanity and death.
How important is the Mahāsā ghika lokottaravāda to understanding the development of Mahāyāna?
Critically discuss how far ‘the Mahāsāmghika doctrine of the supramundane’ (lokottaravāda) is relevant to the Buddhist quest for enlightenment?
What is so perfect about the ‘Perfection of Wisdom’ (prajñāpāramitā)?
‘The Perfection of Wisdom (prajñāpāramitā) literature has one claim only – everything is an illusion. As such, it is certainly nonsense’. Discuss.
‘In the Perfection of Wisdom (prajñāpāramitā) literature we really find the essence of Buddhism’. Discuss.
‘The Buddha taught moderation – we should not go to extremes. Mādhyamika has completely ignored that teaching’. Discuss.
‘When it is looked at closely we see that Mādhyamika cannot really be Buddhism, let alone Mahāyāna’. Discuss.
Critically assess how far Mādhyamika [‘Middling’] is justified in thinking of itself as the true meaning of ‘the middle way’?
Discuss how far the Mahāyāna teaching of emptiness (śūnyatā) has relevance in the modern world?
How adequate is the Yogācāra doctrine of the ‘three natures’ (trisvabhāva)?
‘The Yogācāra (Cittamātra/Vijñānavāda) view is that what truly exists is just me – myself. As such, it falls into the false view of Self (ātman)’. Discuss.
Critically discuss the meaning and role of nondualism in Yogācāra thought.
Critically discuss the suggestion that ‘Buddha’ in Mahāyāna Buddhism is just another name for God.
Consider the ways in which the doctrine of the ‘bodies (kāya-s) of the Buddha’ has contributed to the development of Mahāyāna as a religion.
Discuss which is most important to the ‘path of the bodhisattva’ – compassion or wisdom?
Discuss the appearance, nature, and importance to Mahāyāna Buddhism, of ONE named Buddha and ONE named bodhisattva.
How far, and in what ways, might Mahāyāna Buddhism be thought of as a ‘devotional religion’?
How Buddhist is Tantric Buddhism?
‘Tantric Buddhism is all about magic, and nothing about Buddhism’. Discuss.
Is Tantric Buddhism compatible with other forms of Buddhism, or is it just decadence?