2024_AQA A-Level Religious Studies Paper 2A Study of Religion and Dialogues: Buddhism (Merged Question Paper and Marking Scheme) Monday 17 June 2024

2024_AQA A-Level Religious Studies Paper 2A Study of Religion and Dialogues: Buddhism (Merged Question Paper and Marking Scheme) Monday 17 June 2024 A-level RELIGIOUS STUDIES Paper 2A Study of Religion and Dialogues: Buddhism Monday 17 June 2024 Materials For this paper you must have:  an AQA 16-page answer book. Instructions Afternoon Time allowed: 3 hours  Use black ink or black ball-point pen.  Write the information required on the front of your answer book. The Paper Reference is 7062/2A.  Answer: – both two-part questions from Section A, and – one question from Section B, and – one question from Section C.  Do all rough work in your answer book. Cross through any work you do not want to be marked. Information  The marks for questions are shown in brackets.  The maximum mark for this paper is 100.  In each two-part question in Section A, the first part tests your knowledge and understanding, while the second part tests your skills of reasoning and evaluation.  The one-part questions in Sections B and C test your knowledge and understanding and your skills of reasoning and evaluation.  You will be marked on your ability to: – use good English – organise information clearly – use specialist vocabulary where appropriate. A-level Religious Studies: Paper 2A Study of Religion and Dialogues: Buddhism – Exam Preview Sections This paper focuses on the study of Buddhism as a religious tradition and its dialogue with other religions and modern issues. You will explore the core teachings, practices, and history of Buddhism, as well as its relevance and interactions with contemporary society and other belief systems. Key Areas Covered: 1. The Life of the Buddha:  Siddhartha Gautama: The life and teachings of Siddhartha Gautama, who became the Buddha. This includes his birth, the Four Sights (which led him to renounce his royal life), and his enlightenment under the Bodhi tree.  The Four Noble Truths: The Buddha’s teachings on suffering (dukkha), its origin (tanha, craving), its cessation (nirvana), and the path leading to the cessation of suffering (the Noble Eightfold Path).  The Noble Eightfold Path: The ethical and mental practices that lead to the cessation of suffering, divided into three categories: Wisdom (Right Understanding, Right Intent), Ethical Conduct (Right Speech, Right Action, Right Livelihood), and Mental Discipline (Right Effort, Right Mindfulness, Right Concentration). 2. Buddhist Teachings:  The Three Jewels (Triple Gem): The Buddha, the Dharma (his teachings), and the Sangha (the community of Buddhists).  The Three Marks of Existence: The nature of all things as impermanent (anicca), unsatisfactory (dukkha), and lacking a permanent self (anatta).  Karma and Rebirth: The law of moral cause and effect and the cycle of rebirth (samsara), with liberation (nirvana) being the ultimate goal of escaping this cycle.  Meditation and Mindfulness: The role of meditation in achieving enlightenment, including practices like Vipassana and Samatha meditation, and the importance of mindfulness (sati) in daily life. 3. Buddhist Ethics:  The Five Precepts: The ethical guidelines followed by lay Buddhists, which include refraining from killing, stealing, sexual misconduct, lying, and intoxicants.  The Ten Perfections (Paramitas): The virtues cultivated by Buddhists on the path to enlightenment, such as generosity (dana), morality (sila), patience (ksanti), effort (virya), and wisdom (prajna).  Compassion (Karuna) and Loving-kindness (Metta): Central Buddhist values that guide the ethical life, with an emphasis on acting out of compassion and kindness toward all living beings. 4. Different Buddhist Traditions:  Theravada Buddhism: The "Teaching of the Elders," which emphasizes the monastic path and the Pali Canon as the authoritative scripture. This tradition is prevalent in Southeast Asia.  Mahayana Buddhism. Key Areas to Revise:  The Life of the Buddha: His enlightenment and the Four Noble Truths.  The Core Teachings: The Noble Eightfold Path, the Three Jewels, and the Three Marks of Existence.  Meditation and Mindfulness: The role of meditation in achieving enlightenment.  Ethics: The Five Precepts and the Ten Perfections.  Different Buddhist Traditions: Differences between Theravada, Mahayana, and Tibetan Buddhism.  Modern Issues: Buddhism’s role in contemporary society, its response to globalization, science, and interfaith dialogue. 7062/2A IB/M/Jun24/G4005/E2 2 Section A: Study of Buddhism Answer both questions in this section. Each question has two parts. Question 1 0 1 . 1 Examine the analogy of the chariot in the Questions of King Milinda. [10 marks] and 0 1 . 2 ‘There is no single understanding among Buddhists about Anicca.’ Evaluate this claim. [15 marks] Question 2 0 2 . 1 Examine how Buddhist liberationist approaches influence society today. [10 marks] and 0 2 . 2 ‘There is little agreement among Buddhists about the ordination of women.’ Evaluate this claim. [15 marks] IB/M/Jun24/7062/2A 3 Section B: The dialogue between philosophy and Buddhism Answer one question from this section. Either Question 3 0 3 . 1 ‘Religious sources of authority do not require miracles.’ Critically examine and evaluate this view with reference to the dialogue between Buddhism and philosophy. [25 marks] or Question 4 0 4 . 1 ‘Science shows that it is not reasonable to believe in ultimate reality.’ Critically examine and evaluate this view with reference to the dialogue between Buddhism and philosophy. [25 marks] Turn over for Section C Turn over ► IB/M/Jun24/7062/2A 4 Section C: The dialogue between ethics and Buddhism Answer one question from this section. Either Question 5 0 5 . 1 ‘Buddhist ethics do not deal effectively with issues concerned with marriage.’ Critically examine and evaluate this view with reference to the dialogue between Buddhism and ethical studies. [25 marks] or Question 6 0 6 . 1 ‘Kant’s ethics are compatible with Buddhist ethical teaching.’ Critically examine and evaluate this view with reference to the dialogue between Buddhism and ethical studies. [25 marks] END OF QUESTIONS Copyright information For confidentiality purposes, all acknowledgements of third-party copyright material are published in a separate booklet. This booklet is published after each live examination series and is available for free download from . Permission to reproduce all copyright material has been applied for. In some cases, efforts to contact copyright-holders may have been unsuccessful and AQA will be happy to rectify any omissions of acknowledgements. If you have any queries please contact the Copyright Team. Copyright © 2024 AQA and its licensors. All rights reserved. IB/M/Jun24/7062/2A A-level RELIGIOUS STUDIES 7062/2A Paper 2A Study of Religion and Dialogues: Buddhism Mark scheme June 2024 Version: 1.0 Final MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 Mark schemes are prepared by the Lead Assessment Writer and considered, together with the relevant questions, by a panel of subject teachers. This mark scheme includes any amendments made at the standardisation events which all associates participate in and is the scheme which was used by them in this examination. The standardisation process ensures that the mark scheme covers the students’ responses to questions and that every associate understands and applies it in the same correct way. As preparation for standardisation each associate analyses a number of students’ scripts. Alternative answers not already covered by the mark scheme are discussed and legislated for. If, after the standardisation process, associates encounter unusual answers which have not been raised they are required to refer these to the Lead Examiner. It must be stressed that a mark scheme is a working document, in many cases further developed and expanded on the basis of students’ reactions to a particular paper. Assumptions about future mark schemes on the basis of one year’s document should be avoided; whilst the guiding principles of assessment remain constant, details will change, depending on the content of a particular examination paper. No student should be disadvantaged on the basis of their gender identity and/or how they refer to the gender identity of others in their exam responses. A consistent use of ‘they/them’ as a singular and pronouns beyond ‘she/her’ or ‘he/him’ will be credited in exam responses in line with existing mark scheme criteria. Further copies of this mark scheme are available from Copyright information AQA retains the copyright on all its publications. However, registered schools/colleges for AQA are permitted to copy material from this booklet for their own internal use, with the following important exception: AQA cannot give permission to schools/colleges to photocopy any material that is acknowledged to a third party even for internal use within the centre. Copyright © 2024 AQA and its licensors. All rights reserved. 2 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 Methods of Marking It is essential that, in fairness to students, all examiners use the same methods of marking. The advice given here may seem very obvious, but it is important that all examiners follow it as exactly as possible. 1. If you have any doubts about the mark to award, consult your Team Leader. 2. Refer constantly to the mark scheme throughout marking. It is extremely important that it is strictly adhered to. 3. Remember, you must always credit accurate, relevant and appropriate answers which are not given in the mark scheme. 4. Do not credit material that is irrelevant to the question or to the stated target, however impressive that material might be. 5. If a one-word answer is required and a list is given, take the first answer (unless this has been crossed out). 6. If you are wavering as to whether or not to award a mark, the criterion should be, ‘Is the student nearer those who have given a correct answer or those who have little idea?’ 7. Read the information below about using Levels of Response mark schemes. 8. Be prepared to award the full range of marks. Do not hesitate to give full marks when the answer merits full marks or to give no marks where there is nothing creditable in an answer. 9. No half marks or bonus marks are to be used under any circumstances. 10. Remember, the key to good and fair marking is consistency. Do not change the standard of your marking once you have started. Levels of Response Marking In A-level Religious Studies, differentiation is largely achieved by outcome on the basis of students’ responses. To facilitate this, levels of response marking has been devised for many questions. Levels of response marking requires a quite different approach from the examiner than the traditional ‘point for point’ marking. It is essential that the whole response is read and then allocated to the level it best fits. If a student demonstrates knowledge, understanding and/or evaluation at a certain level, he/she must be credited at that level. Length of response or literary ability should not be confused with genuine religious studies skills. For example, a short answer which shows a high level of conceptual ability must be credited at that level. (If there is a band of marks allocated to a level, discrimination should be made with reference to the development of the answer.) Levels are tied to specific skills. Examiners should refer to the stated assessment target objective of a question (see mark scheme) when there is any doubt as to the relevance of a student’s response. Levels of response mark schemes include either examples of possible students’ responses or material which they might use. These are intended as a guide only. It is anticipated that students will produce a wide range of responses to each question. It is a feature of levels of response mark schemes that examiners are prepared to reward fully, responses which are obviously valid and of high ability but do not conform exactly to the requirements of a particular level. This should only be necessary occasionally and where this occurs examiners must indicate, by a brief written explanation, why their assessment does not conform to the levels of response laid down in the mark scheme. Such scripts should be referred to the Lead Examiner. 3 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 Assessment of Quality of Written Communication Quality of written communication will be assessed in all components and in relation to all assessment objectives. Where students are required to produce extended written material in English, they will be assessed on the quality of written communication. The quality of written communication skills of the student will be one of the factors influencing the actual mark awarded within the level of response. In reading an extended response, the examiner will therefore consider if it is cogently and coherently written, ie decide whether the answer:  presents relevant information in a form that suits its purposes  is legible and that spelling, punctuation and grammar are accurate, so that meaning is clear  is suitably structured and that the style of writing is appropriate. 4 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 LEVEL DESCRIPTORS Levels of Response: 10 marks A-level – AO1 Level 5 9–10 Level 4 7–8 Level 3 5–6 Level 2 3–4 Level 1 1–2 0  Knowledge and critical understanding is accurate, relevant and fully developed in breadth and depth with very good use of detailed and relevant evidence which may include textual/scriptural references where appropriate.  Where appropriate, good knowledge and understanding of the diversity of views and/or scholarly opinion is demonstrated.  Clear and coherent presentation of ideas with precise use of the appropriate subject vocabulary.  Knowledge and critical understanding is accurate and mostly relevant with good development in breadth and depth shown through good use of relevant evidence which may include textual/scriptural references where appropriate.  Where appropriate, alternative views and/or scholarly opinion are explained.  Mostly clear and coherent presentation of ideas with good use of the appropriate subject vocabulary.  Knowledge and critical understanding is generally accurate and relevant with development in breadth and/or depth shown through some use of evidence and/or examples which may include textual/scriptural references where appropriate.  Where appropriate, there is some familiarity with the diversity of views and/or scholarly opinion.  Some organisation of ideas and coherence with reasonable use of the appropriate subject vocabulary.  Knowledge and critical understanding is limited, with limited development in breadth and/or depth shown through limited use of evidence and/or examples which may include textual/scriptural references where appropriate.  Where appropriate, limited reference may be made to alternative views and/or scholarly opinion.  Limited organisation of ideas and coherence and use of subject vocabulary.  Knowledge and critical understanding is basic with little or no development.  There may be a basic awareness of alternative views and/or scholarly opinion.  Isolated elements of accurate and relevant information and basic use of appropriate subject vocabulary.  No accurate or relevant material to credit. 5 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 Levels of Response: 15 marks A-level – AO2 Level 5 13–15 Level 4 10–12 Level 3 7–9 Level 2 4–6 Level 1 1–3 0  A very well-focused response to the issue(s) raised.  Perceptive discussion of different views, including, where appropriate, those of scholars or schools of thought with critical analysis.  There is an appropriate evaluation fully supported by the reasoning.  Precise use of the appropriate subject vocabulary.  A well-focused response to the issue(s) raised.  Different views are discussed, including, where appropriate, those of scholars or schools of thought, with some critical analysis.  There is an appropriate evaluation supported by the reasoning.  Good use of the appropriate subject vocabulary.  A general response to the issue(s) raised.  Different views are discussed, including, where appropriate, those of scholars or schools of thought.  An evaluation is made that is consistent with some of the reasoning.  Reasonable use of the appropriate subject vocabulary.  A limited response to the issue(s) raised.  Presentation of a point of view relevant to the issue with some supporting evidence and argument.  Limited attempt at the appropriate use of subject vocabulary.  A basic response to the issue(s) raised.  A point of view is stated, with some evidence or reason(s) in support.  Some attempt at the appropriate use of subject vocabulary.  No accurate or relevant material to credit. 6 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 0 1 . 1 Examine the analogy of the chariot in the Questions of King Milinda. [10 marks] Target: AO1.1: Knowledge and understanding of religion and belief, including religious, philosophical and/or ethical thought and teaching. Note: This content is indicative rather than prescriptive and students are not obliged to refer to all the material contained in this mark scheme. Any legitimate answer will be assessed on its merits according to the generic levels of response. Note that answers may, but need not, be limited to the consideration of the following specification content: 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. The analogy of the chariot is a dialogue between the monk Nagasena and King Milinda about the concept of anatta. The Questions of King Milinda offer an explanation as to how, if there is rebirth and karma, there can be no self or permanent aspect of a human. Nagasena explains to the King that his name is only a designation for something conceptual and that no permanent individual called Nagasena can be found. Nagasena goes on to explain how this is possible using the analogy of the chariot. Nagasena questions King Milinda about the true nature of the chariot. He uses the elements of a chariot to explain how multiple parts make up a chariot. The chariot is not one of its many parts, it is all of them together. In the same way humans are a combination of the five aggregates which are impermanent elements. The analogy explains that there is no separate essence or soul, only a combination of elements. Without all the elements there is no chariot. In the same way, there is no being which exists outside of a person's present form. All these elements are constantly changing, therefore there is no enduring self or chariot which exists outside of these elements. 7 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 0 1 . 2 ‘There is no single understanding among Buddhists about Anicca.’ Evaluate this claim. [15 marks] Target: AO2: Analyse and evaluate aspects of, and approaches to, religion and belief, including their significance, influence and study. Note: This content is indicative rather than prescriptive and students are not obliged to refer to all the material contained in this mark scheme. Any legitimate answer will be assessed on its merits according to the generic levels of response. Note that answers may, but need not, be limited to the consideration of the following specification content: Anicca: the meaning and importance of the concept of Anicca; the development of that idea in the Mahayana doctrine of emptiness. Answers may present, analyse and evaluate some of the following arguments: Buddhists understand the concept of Anicca as impermanence, which means that all things are subject to change. Anicca is at the centre of the Buddhist teachings, and all teachings link back to impermanence. Therefore there is some shared understanding. However, there are differences between what this means for Buddhists. For some Buddhists there are things which are not subject to change. For these Buddhists, Anicca may not apply to Nirvana, meaning that there is some permanence in this aspect. This suggests that there is no single understanding of Anicca among Buddhists. Anicca is one of the causes of Dukkha and this can be understood by all Buddhists, for example, as part of the four noble truths. However, the Mahayana doctrine of emptiness takes this further by explaining that because all things are impermanent, nothing really exists. This is because nothing can exist without intrinsic existence. This means that there is no single understanding of Anicca among Buddhists. For Buddhists the concept of impermanence can be empirically proven. This means that there is general understanding among Buddhists about Anicca. Buddhist practices work to release attachment to the world and the idea that things are permanent. However, there are a number of different understandings. For some Buddhists, the potential within everyone to be enlightened offers different perspectives about Anicca, for example, not all Buddhists believe in Buddha nature. 8 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 0 2 . 1 Examine how Buddhist liberationist approaches influence society today. [10 marks] Target: AO1.2: Knowledge and understanding of religion and belief, including influence of beliefs, teachings and practices on individuals, communities and societies. Note: This content is indicative rather than prescriptive and students are not obliged to refer to all the material contained in this mark scheme. Any legitimate answer will be assessed on its merits according to the generic levels of response. Note that answers may, but need not, be limited to the consideration of the following specification content: Emphasis on the contribution of Buddhism to society: including the principles and work of Engaged Buddhism as a liberationist approach in supporting the poor and oppressed. Engaged Buddhism is a liberationist approach. It influences Buddhists to support the poor. Engaged Buddhism is based on Buddhist principles of generosity and compassion, with an understanding that these principles require action to help the poor and oppressed. For Engaged Buddhists, social activities can lead to liberation from suffering for everyone. This can be done by meeting the basic needs of society. Engaged Buddhism influences all Buddhist traditions to help those who are oppressed in society. This can be seen through the work of Dhammananda and the Sakyadhita organisation, who work towards equality for men and women. These groups are involved in seeking the ordination of women within all Buddhist traditions as well as moving to give women equal rights within Buddhism and society. Engaged Buddhism is politically active in challenging oppression with a view to bringing about social transformation. The root of Buddhism is in the alleviation of suffering through understanding of the causes of suffering. For many Buddhists, social action and liberationist approaches are inherently Buddhist concepts. For example, some Buddhists believe that there is Buddha nature within everyone, which encourages a liberationist approach. 9 MARK SCHEME – A-LEVEL RELIGIOUS STUDIES – 7062/2A – JUNE 2024 0 2 . 2 ‘There is little agreement among Buddhists about the ordination of women.’ Evaluate this claim.