Buddhism: Self, death and afterlife — AQA A-Level Religious Studies

This topic explores Buddhist perspectives on the nature of the self, death, and what happens after death. It is central to understanding Buddhist ethics and soteriology, as beliefs about rebirth and karma shape how Buddhists live their lives. The topic covers the doctrine of anattā (no-self), the five aggregates (skandhas), and the cycle of saṃsāra, as well as the goals of nirvāṇa and liberation.

Students will examine how different Buddhist traditions (Theravāda, Mahāyāna, and Vajrayāna) interpret these concepts. For example, Theravāda emphasises the absence of a permanent self, while Mahāyāna introduces the idea of Buddha-nature. Understanding these nuances is crucial for AQA A-Level essays, which often ask for comparison between traditions.

This topic also connects to broader philosophical questions about identity, consciousness, and ethics. By studying Buddhist views, students can critically engage with Western assumptions about the self and afterlife, making it a rich area for discussion and evaluation.

• →Anattā (no-self): The denial of a permanent, unchanging self. The self is a conventional label for the five aggregates (form, sensation, perception, mental formations, consciousness).
• →Five Aggregates (skandhas): The components that make up a person. They are impermanent and constantly changing, so there is no enduring self.
• →Karma and Rebirth: Actions (karma) condition future rebirths. Rebirth is not reincarnation of a soul but a continuity of karmic energy, like a flame passing from one candle to another.
• →Nirvāṇa: The ultimate goal – the cessation of craving and liberation from saṃsāra. In Mahāyāna, it is often seen as inseparable from samsara (the 'two truths' doctrine).
• →Buddha-nature (tathāgatagarbha): A Mahāyāna concept that all beings have the potential to become Buddhas, suggesting an innate purity or potential within the aggregates.

• The meaning and purpose of life: better rebirth and Nirvana as goals of life and their relative importance.
• The ideal of the arhat and bodhisattva in Theravada and Mahayana Buddhism.
• Anatta (no-self): the concept of anatta, the five aggregates, and the analogy of the chariot in the Questions of King Milinda, Book II chapter 1.1.
• Samsara: the cycle of birth, death and rebirth.
• The nature of karma and its role on the wheel of becoming.
• The realms of becoming and their significance including literal, metaphorical and psychological interpretations.
• Tibetan Buddhist beliefs about the 14th Dalai Lama as an expression of the Bodhisattva Avalokitesvara.

• 💡Ensure you can distinguish between the Theravada ideal of the arhat and the Mahayana ideal of the bodhisattva.
• 💡Be prepared to discuss the realms of becoming using different interpretations (literal, metaphorical, and psychological).
• 💡Understand the specific scriptural reference: the analogy of the chariot in the Questions of King Milinda.
• 💡Use precise terminology: Always define key terms like anattā, skandhas, and saṃsāra in your own words. This shows the examiner you understand the concepts, not just memorise them.
• 💡Compare traditions: AQA A-Level rewards evaluation. Contrast Theravāda and Mahāyāna views on the self (e.g., Theravāda's strict anattā vs. Mahāyāna's Buddha-nature) to demonstrate depth.
• 💡Link to wider themes: Connect self and afterlife to Buddhist ethics (e.g., how anattā underpins compassion) or to the Four Noble Truths. This shows you see the bigger picture.

• Misconception: Rebirth is the same as reincarnation. Correction: Reincarnation implies a permanent soul (ātman) that transmigrates, which Buddhism rejects. Rebirth is a causal process without a fixed self.
• Misconception: Anattā means the self does not exist at all. Correction: Anattā denies a permanent, independent self, but accepts a conventional, changing self that experiences karma and rebirth.
• Misconception: Nirvāṇa is a place or heaven. Correction: Nirvāṇa is a state of liberation from suffering and craving, not a physical location. It can be attained in this life (nirvāṇa with remainder) or at death (parinirvāṇa).