Download GCSE Religious Studies A Examiner report Unit 12

GCSE
RELIGIOUS STUDIES A
405012 Buddhism
Report on the Examination
4050
June 2016
Version: 1.0
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REPORT ON THE EXAMINATION – GCSE RELIGIOUS STUDIES A – 4050 – JUNE 2016
405012
Buddhism
General comments
For the vast majority of students entered for this examination option, there was a high degree of
quality in the written responses. Excellent knowledge and understanding displayed throughout with
some very good use of technical language and the standard of teaching of Buddhism GCSE
remains very high indeed. Students were clear and focused once again in their responses and the
level of both depth and detail in Part B responses in particular was superb.
Part A
A1: The Life of the Buddha and the Dhamma (Dharma)
A1(a) This was a good starter question for many students. Many varied responses gave some
accurate and appropriate points, such as a reduction in the Buddha’s physical needs to the
absolute minimum alongside how he gave up eating properly with some traditions, suggesting that
he ate only one grain of rice or three sesame seeds a day. Other responses focused on the
Buddha placing all his efforts on meditation and the spiritual life. Very few gave a superficial reply.
A1(b) Very few failed to give two correct signs the Buddha saw.
A1(c) This question proved to be a popular evaluation statement with many students, and
responses were developed and thoughtful. Many aspects were considered, most notably that the
scriptures have the Buddha’s teachings as guidance for Buddhists, but also that rules and
explanations of the Buddha’s teachings are also contained within and the fact that Buddhists still
live by these today. Many use the technical words for the Tipitaka such as Sutta Pitaka and Vinaya
Pitaka too. As a counter argument, some students mentioned that nothing can be as important for
Buddhists as the Buddha himself. He is the founder and inspiration for the whole faith. Many
mentioned that the Buddha’s legacy is some 300 million followers worldwide and how this has to
be ultimately significant as he offers people a path to the truth of their existence. This enabled
them to provide fairly well-balanced responses, scoring well on this evaluative question. At the top
end, stronger responses gave examples of how the Buddha’s enlightenment gives a very real goal
for his followers in the here and now.
A2: Attitudes to Life and The Dhamma (Dharma)
A2(a) Many students knew plenty about the Five Moral Precepts in Buddhism and were able to
exemplify on each of the two they chose in response to this question. The first precept was popular
and some quality responses recognised that harming living things means more than killing. Equally
those that chose to write about any of the others included such knowledge and understanding that
‘taking the not given’ also means misappropriation as well as theft and sexual misconduct can
range from adultery to rape.
A2(b) It is clear that many students have been taught well about karuna and recognised that it
means compassion, with some good knowledge showing that it is also one of the six paramitas
and one of the five positive moral qualities a Buddhist should try and perfect. Any good
exemplification focused on compassion in Buddhism meaning not feeling sorry for someone but
feeling the suffering of others as your own, which can be an active release for helping people who
are distressed mentally, emotionally or physically. Many mentioned that karuna was a mind-set or
an attitude towards others that motivates compassionate behaviour.
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REPORT ON THE EXAMINATION – GCSE RELIGIOUS STUDIES A – 4050 – JUNE 2016
A2(c) In responses to this question, many students acknowledged that suffering is a fact of life and
part of the human condition alongside the fact that everyone will suffer at some point. There were
some good responses here that also mentioned how suffering will continue after someone dies for
those left behind and, though we might never be able to overcome suffering, we can find ways of
coming to terms with it. Very good responses considered some of the teachings of the Tibetan
Wheel of Life. As counter arguments, at the top end, some students recognised that the Buddha’s
main message is that suffering can be overcome; it is the goal of the Buddhist faith to alleviate
suffering and suffering can be eradicated. A few students suggested that if the Buddha had clearly
changed once he had become enlightened, it does suggest that others could achieve it too. Some
students argued that most suffering is temporary, so it does end, even if we then suffer for
something else. Some further quality exemplification allowed for the upper levels to be reached by
a good number of students.
A3: Worship and Festivals
A3(a) Almost all students knew the answer to this one-mark question.
A3(b) This question proved to be a fairly popular one for students. The focus on temple worship
gained some good detailed answers. Not many mentioned puja as such but aspects of meditation,
chanting, offerings, mala beads and the use of prayer wheels and prayer flags in the Tibetan
tradition, showed the rich diversity in the students’ knowledge and understanding. Development
and extension characterised the better responses.
A3(c) Many students offered some good variation here. Scripture reading, circumambulating the
stupa and listening to teachings characterised the main responses.
A3(d) This was a thought-provoking question but the issue of ‘essential’ or not hardly ever came up
in discussions, which was a pity. However, aspects of different responses that mentioned making
merit, inspiration being provided and the idea of a spiritual journey, enabled full marks to be
awarded regularly for some mature answers. Most recognised that the Buddha never himself
encouraged any veneration at particular shrines. This would not be in the keeping of the Buddhist
tradition and some student’s extensive understanding of the different aspects of Buddhism
recognised this, which is extremely creditworthy.
A3(e) Many students felt strongly about this evaluation statement, acknowledging that the coming
of the Buddha is a rare and precious event and why would Buddhists not want to celebrate this. It
is an opportunity to make good karma, visit temples and the monks and nuns; so all of these points
were reflected in some very good evaluation here.
A4: The Sangha
A4(a) Responses to this question, on ‘engaged’ Buddhism, were a little hit and miss. Some
students treated this very superficially. They had an idea of what ‘engaged’ Buddhism was, but
their responses did not contain any specific examples, and a generic response avoided such
issues as petitioning, social unrest or even the mention of specific groups such as the Karuna
Trust, FWBO or Soka Gakkai International and the work they do.
A4(b) This question proved to be a fairly popular one for students and, in the main, was very well
answered. The focus on lay people providing for the alms round as well as handling money were
the two main ideas expressed by many. Also featured were aspects of festivities that the laity
organise, as well as festivals and ordinations of new monks and nuns.
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REPORT ON THE EXAMINATION – GCSE RELIGIOUS STUDIES A – 4050 – JUNE 2016
A4(c) This question also proved to be popular, and a statement students responded to with some
developed and thoughtful answers. Many aspects were considered, most notably that Buddhism
generally teaches that the genders are equal with every being ‘connected’ but none ‘higher’ in
status than the other. Some mentioned, as a counter argument, that the Buddha himself did not
want to initiate women into the Sangha initially but the strongest arguments against the statement,
such as nuns having a perceived inferior status to women and the extra precepts they take on, as
well as linking into some perceived sexism still prevalent in some Buddhist countries, made for
some excellent evaluative thought.
Part B
Students seemed to prefer B6 to B5 by some margin.
B5: Global Issues
B5(a) There were some very good responses here as many students focused on the word
‘attitudes’ in the question itself and when responding about conservation. Esho funi featured in the
better responses, as well as the idea of a duty of care Buddhists have towards the environment.
Some of the better responses were able to give links to Buddhist conservation projects, as well as
link back to a previous question on ‘Engaged Buddhism’ which was obviously creditworthy.
Connections to kamma as well as the Eightfold Path and general Buddhist behaviour associated
with the Five Precepts also featured in some of the better responses.
B5(b) This was well answered by students in the main. The better responses focused on how the
first precept is associated with how we treat others. Some students showcased their knowledge
and understanding of the Buddha’s life in general and, as such, were able to compare and contrast
admirably, given the nature of five positive moral qualities, such as metta and karuna as well as
inclusions of mudita (sympathetic joy) and dana (giving). All of which was creditworthy when
related to the question of how we treat others. Many saw that the two were difficult to separate as,
if we do not care for the environment, then it is people who may suffer. Some of the better
responses linked in to kamma and samsara and what a person could be reborn as, such as a
potential rebirth as an animal, and so a major part of the environmental landscape anyway.
B5(c) There were some responses here that were a little superficial without any acknowledgement
of a particular Buddhist group. Whilst some generic content could be rewarded, it is difficult to
award the top levels when the work of a specific Buddhist group is not mentioned.
B5(d) Clearly many students knew and understood that it may be considered true that if any
Buddhist is rich, others may be suffering. It was good to see students relate the question in part to
the Sangha as the monastic part cannot handle money. Some of the better responses included
ideas of anicca as well as moving away from craving as a Buddhist ideal. Some students were able
to say that there are many more important issues in Buddhism than having riches or not. Equally it
was good to see that it is often what someone does with their money, rather than the sheer fact of
having money, that would be important in the Buddhist faith, similar to other faiths. At the top end,
some students included the moral quality of dana in their responses, which was excellent to see.
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REPORT ON THE EXAMINATION – GCSE RELIGIOUS STUDIES A – 4050 – JUNE 2016
B6: The Dhamma (Dharma) and Attitudes to Life
B6(a) This question was particularly well done by those very well prepared students and, to a
degree, reasonably well done by all who attempted it. The most common error was getting anicca
muddled up with anatta, but all who attempted this knew exactly what dukkha was. It was a pity
they generalised a little on dukkha, as the Buddha taught about the seven well known states as
well as ‘hidden’ forms of dukkha. Some at the top end gave a very good account of dukkha –
dukkha; samkhara – dukkha and viparinama – dukkha. Some of the weaker responses tended to
just generalise and gave very few concrete examples of how the components of the three marks of
existence were linked or further exemplification in their explanations.
B6(b) Kamma (karma), making one behave well or not, saw some very good responses on both
sides of the issue. It was interesting to record how some students saw kamma as moral blackmail,
so to speak, and that there may be no such thing as kamma whether or not Buddhists regard it as
a natural law. Some also focused on the idea of a wish for a favourable rebirth as opposed to
physically making a favourable rebirth happen as a person’s approach to life. It would be good to
see some use of quotations in response to this type of question, as the Dhammapada has some
very useful ones such as ‘if one speaks or acts with a wicked mind, because of that, pain follows
on. If one speaks or acts with a good mind, because of that, happiness follows on…’.
B6(c) This question on Buddhist death rituals and mourning was particularly well answered.
Students who chose this Part B question clearly knew different traditions and the elements
associated with death, and were very fulsome in their knowledge and understanding of the ritual
and ceremony. Clearly the question said ‘significance’ and many were able to acknowledge the
impermanence of this life for Buddhists and how consciousness continues for up to three days if
you believe in the Tibetan tradition. Some of the better responses referred directly to the Tibetan
Book of the Dead and some even contrasted the more traditional approaches with that of the Pure
Land tradition which was very impressive. The significance of water and bowls as well as the gifts
of clothes, and so on, all featured in some very good answers overall.
B6(d) Many responses recognised that euthanasia or indeed any moral issue connected with the
value of life posed a problem for Buddhists. Some students went on to offer some good depth and
detail to exemplify their responses on both sides of the issue. Such ideas as encompassed by the
first precept, how suffering can be temporary, were counter claimed by some students suggesting
that if a person wants to die, then it is piling on more suffering if we officiously keep life alive.
Aspects of karuna and metta were brought in by the better responses as Buddhist teachings, which
might suggest euthanasia may be a beneficial thing in the right circumstances. Some realised that
the Buddha never placed a great deal of value in stretching out someone’s life unnecessarily.
SPaG (Spelling, Punctuation and Grammar)
Most students gained three or four marks from the four marks available. Students should be
reminded to use specialist vocabulary where possible and to write coherently, use paragraphs and
appropriate punctuation, and to ensure that key words are spelt correctly.
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REPORT ON THE EXAMINATION – GCSE RELIGIOUS STUDIES A – 4050 – JUNE 2016
Mark Ranges and Award of Grades
Grade boundaries and cumulative percentage grades are available on the Results Statistics
page of the AQA Website.
Converting Marks into UMS marks
Convert raw marks into Uniform Mark Scale (UMS) marks by using the link below.
UMS conversion calculator
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