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The Uniqueness of Buddhism The Uniqueness of Buddhism • Philosophy • Teachings • Practice The Uniqueness of Buddhism • Philosophy • Teachings • Practice The Uniqueness of Buddhism • Philosophy • Teachings • Practice The Uniqueness of Buddhism Philosophy 1. Free Enquiry 2. Realistic and Practical 3. Morality and Practice over Faith and Worship 4. Tolerance and Respect The Uniqueness of Buddhism Philosophy 1. Free Enquiry 2. Realistic and Practical 3. Morality and Practice over Faith and Worship 4. Tolerance and Respect The Uniqueness of Buddhism Philosophy 1. Free Enquiry 2. Realistic and Practical 3. Morality and Practice over Faith and Worship 4. Tolerance and Respect The Uniqueness of Buddhism Philosophy 1. Free Enquiry 2. Realistic and Practical 3. Morality and Practice over Faith and Worship 4. Tolerance and Respect The Uniqueness of Buddhism Philosophy 1. Free Enquiry 2. Realistic and Practical 3. Morality and Practice over Faith and Worship 4. Tolerance and Respect Philosophy 1. Freedom of Enquiry • Blind faith is not only not required, it is discouraged. • Instead, questioning and investigating is encouraged, so that we can make our own informed decisions about the path we want to take for ourselves. Philosophy 1. Freedom of Enquiry • Blind faith is not only not required, it is discouraged. • Instead, questioning and investigating is encouraged, so that we can make our own informed decisions about the path we want to take for ourselves. Philosophy 1. Freedom of Enquiry • Blind faith is not only not required, it is discouraged. • Instead, questioning and investigating is encouraged, so that we can make our own informed decisions about the path we want to take for ourselves. Philosophy 1. Freedom of Enquiry • Blind faith is not only not required, it is discouraged. • Instead, questioning and investigating is encouraged, so that we can make our own informed decisions about the path we want to take for ourselves. Philosophy 1. Freedom of Enquiry • Blind faith is not only not required, it is discouraged. • Instead, questioning and investigating is encouraged, so that we can make our own informed decisions about the path we want to take for ourselves. Philosophy 1. Freedom of Enquiry In the Kalama Sutta, the Buddha said that it is right to doubt and to ask questions. He did not say “do not believe the others, believe me”. Instead, the Buddha taught us proper way to discover the truth. Philosophy 1. Freedom of Enquiry In the Kalama Sutta, the Buddha said that it is right to doubt and to ask questions. He did not say “do not believe the others, believe me”. Instead, the Buddha taught us proper way to discover the truth. Philosophy 1. Freedom of Enquiry In the Kalama Sutta, the Buddha said that it is right to doubt and to ask questions. He did not say “do not believe the others, believe me”. Instead, the Buddha taught us proper way to discover the truth. Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta Do not rely on the following without further verification : • • • • • • • • • • Oral history or divine revelations Tradition Reports or rumours Scriptures or holy books Logical reasoning Philosophical reasoning Outward appearances One's own opinions Authorities or experts One's own teacher Kalama Sutta The criteria for acceptance or rejection • Observe, analyze and test it out for yourself. • Does it agree with reason? • Will it lead to harm or good for yourself and others? • Will it lead to suffering or happiness for yourself and others? • Will a wise person praise or disapprove of it? Kalama Sutta The criteria for acceptance or rejection • Observe, analyze and test it out for yourself. • Does it agree with reason? • Will it lead to harm or good for yourself and others? • Will it lead to suffering or happiness for yourself and others? • Will a wise person praise or disapprove of it? Kalama Sutta The criteria for acceptance or rejection • Observe, analyze and test it out for yourself. • Does it agree with reason? • Will it lead to harm or good for yourself and others? • Will it lead to suffering or happiness for yourself and others? • Will a wise person praise or disapprove of it? Kalama Sutta The criteria for acceptance or rejection • Observe, analyze and test it out for yourself. • Does it agree with reason? • Will it lead to harm or good for yourself and others? • Will it lead to suffering or happiness for yourself and others? • Will a wise person praise or disapprove of it? Kalama Sutta The criteria for acceptance or rejection • Observe, analyze and test it out for yourself. • Does it agree with reason? • Will it lead to harm or good for yourself and others? • Will it lead to suffering or happiness for yourself and others? • Will a wise person praise or disapprove of it? Kalama Sutta The criteria for acceptance or rejection • Observe, analyze and test it out for yourself. • Does it agree with reason? • Will it lead to harm or good for yourself and others? • Will it lead to suffering or happiness for yourself and others? • Will a wise person praise or disapprove of it? Kalama Sutta The criteria for acceptance or rejection If yes, then accept it and live up to it. Philosophy 2. Morality and Practice over Faith and Worship Most other teachings and religions place faith and worship above all else. However, while Buddhism recognizes that faith and worship can be helpful in some circumstances, what is far more important is morality and practice. Philosophy 2. Morality and Practice over Faith and Worship Most other teachings and religions place faith and worship above all else. However, while Buddhism recognizes that faith and worship can be helpful in some circumstances, what is far more important is morality and practice. Philosophy 2. Morality and Practice over Faith and Worship Most other teachings and religions place faith and worship above all else. However, while Buddhism recognizes that faith and worship can be helpful in some circumstances, what is far more important is morality and practice. Philosophy 2. Morality and Practice over Faith and Worship Faith • Blind faith - Dogmatic, unquestioning • Wisdom faith - Receptive, enquiring Philosophy 2. Morality and Practice over Faith and Worship Faith • Blind faith - Dogmatic, unquestioning • Wisdom faith - Receptive, enquiring Philosophy 2. Morality and Practice over Faith and Worship Faith • Blind faith - Dogmatic, unquestioning • Wisdom faith - Receptive, enquiring Philosophy 2. Morality and Practice over Faith and Worship Morality • Externalized - Responsibility is outside • Internalized - Responsibility is within Philosophy 2. Morality and Practice over Faith and Worship Morality • Externalized - Responsibility is outside • Internalized - Responsibility is within Philosophy 2. Morality and Practice over Faith and Worship Morality • Externalized - Responsibility is outside • Internalized - Responsibility is within Philosophy 2. Morality and Practice over Faith and Worship Buddhism encourages : Internalized morality + Wisdom faith Philosophy 2. Morality and Practice over Faith and Worship Buddhism encourages : Internalized morality + Wisdom faith Philosophy 2. Morality and Practice over Faith and Worship Buddhism encourages : Internalized morality + Wisdom faith Philosophy 2. Morality and Practice over Faith and Worship "What is there to see in this vile body? He who sees the Dhamma, sees me; he who sees me, sees the Dhamma. Truly seeing the Dhamma, one sees me; seeing me, one sees the Dhamma.“ Vakkali Sutta Sn 22.87 Philosophy 2. Morality and Practice over Faith and Worship "What is there to see in this vile body? He who sees the Dhamma, sees me; he who sees me, sees the Dhamma. Truly seeing the Dhamma, one sees me; seeing me, one sees the Dhamma.“ Vakkali Sutta Sn 22.87 Philosophy 2. Morality and Practice over Faith and Worship "What is there to see in this vile body? He who sees the Dhamma, sees me; he who sees me, sees the Dhamma. Truly seeing the Dhamma, one sees me; seeing me, one sees the Dhamma.“ Vakkali Sutta Sn 22.87 Philosophy 2. Morality and Practice over Faith and Worship "Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes and outcast, by deed one becomes a brahman.” Vasala Sutta: Snp 1.7 Philosophy 2. Morality and Practice over Faith and Worship "Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes and outcast, by deed one becomes a brahman.” Vasala Sutta: Snp 1.7 Philosophy 3. Realistic and Practical The Buddha is like a doctor : 1. 2. 3. 4. Discovering the illness Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Buddha is like a doctor : 1. 2. 3. 4. Discovering the illness Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Buddha is like a doctor : 1. 2. 3. 4. Discovering the illness Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Buddha is like a doctor : 1. 2. 3. 4. Discovering the illness Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Buddha is like a doctor : 1. 2. 3. 4. Discovering the illness Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Buddha is like a doctor : 1. 2. 3. 4. Discovering the illness Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Four Noble Truths : 1. 2. 3. 4. Discovering the illness Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Four Noble Truths : 1. 2. 3. 4. All beings are subject to dukkha Diagnosing the illness Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Four Noble Truths : 1. 2. 3. 4. All beings are subject to dukkha Dukkha arises from desire and craving Seeing that there is a cure Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Four Noble Truths : 1. 2. 3. 4. All beings are subject to dukkha Dukkha arises from desire and craving Dukkha can be eliminated Prescribing the correct medicine for our health and well-being Philosophy 3. Realistic and Practical The Four Noble Truths : 1. 2. 3. 4. All beings are subject to dukkha Dukkha arises from desire and craving Dukkha can be eliminated The Noble Eightfold Path is the way for our enduring peace and happiness Philosophy 3. Realistic and Practical Compatible with Modern Science : Among all the major religions of the world, Buddhism does not have any major or significant conflicts with the discoveries of modern science. It does not have any creation myths, nor does it attempt to attribute any natural phenomenon to supernatural causes. Philosophy 3. Realistic and Practical Compatible with Modern Science : Among all the major religions of the world, Buddhism does not have any major or significant conflicts with the discoveries of modern science. It does not have any creation myths, nor does it attempt to attribute any natural phenomenon to supernatural causes. Philosophy 4. Tolerance and Respect The Buddha never used any threats, or tried to force anyone to accept His Teachings. He believed in freedom of thought. He recognized that not everyone will accept His Teachings, and that people progress differently and will choose different paths for themselves. Philosophy 4. Tolerance and Respect The Buddha never used any threats, or tried to force anyone to accept His Teachings. He believed in freedom of thought. He recognized that not everyone will accept His Teachings, and that people progress differently and will choose different paths for themselves. Philosophy 4. Tolerance and Respect The Buddha never used any threats, or tried to force anyone to accept His Teachings. He believed in freedom of thought. He recognized that not everyone will accept His Teachings, and that people progress differently and will choose different paths for themselves. Philosophy 4. Tolerance and Respect He preferred to explain His Teachings in a logical and reasonable manner, and wanted people to understand and realize the Teachings for themselves without fear of any punishments from Him. Buddhism is not about threats or rewards, but about knowledge and understanding. Philosophy 4. Tolerance and Respect He preferred to explain His Teachings in a logical and reasonable manner, and wanted people to understand and realize the Teachings for themselves without fear of any punishments from Him. Buddhism is not about threats or rewards, but about knowledge and understanding. Philosophy 4. Tolerance and Respect Upali was one of the chief followers of the Jain master, Mahavira. Because of his intelligence, Upali often appeared in public debates on behalf of the Jains. Upali once had a debate with the Buddha and he was so impressed with His teachings that he asked to be the Enlightened One's follower. Philosophy 4. Tolerance and Respect Upali was one of the chief followers of the Jain master, Mahavira. Because of his intelligence, Upali often appeared in public debates on behalf of the Jains. Upali once had a debate with the Buddha and he was so impressed with His teachings that he asked to be the Enlightened One's follower. Philosophy 4. Tolerance and Respect The Buddha said, “You are at the height of your emotions. Go home and reconsider it carefully before you ask me again". Upali was extremely impressed, "If it was any other guru, he will parade a banner saying, 'Mahavira's chief lay-disciple has become my follower'. Philosophy 4. Tolerance and Respect The Buddha said, “You are at the height of your emotions. Go home and reconsider it carefully before you ask me again". Upali was extremely impressed, "If it was any other guru, he will parade a banner saying, 'Mahavira's chief lay-disciple has become my follower'. Philosophy 4. Tolerance and Respect The Buddha agreed to accept him under one condition, "Upali, as a Jain, you have always given alms to Jain monks. When you become my follower, you will CONTINUE to give alms to Jain monks.” Upali agreed and became one of the Buddha's disciples. Philosophy 4. Tolerance and Respect The Buddha agreed to accept him under one condition, "Upali, as a Jain, you have always given alms to Jain monks. When you become my follower, you will CONTINUE to give alms to Jain monks.” Upali agreed and became one of the Buddha's disciples. Philosophy 4. Tolerance and Respect The Buddha agreed to accept him under one condition, "Upali, as a Jain, you have always given alms to Jain monks. When you become my follower, you will CONTINUE to give alms to Jain monks.” Upali agreed and became one of the Buddha's disciples. The Uniqueness of Buddhism Teachings 1. 2. 3. 4. Ultimate and Universal Truths Rationality and Free Will Self Salvation and Self Realization Compassion and Equality The Uniqueness of Buddhism Teachings 1. 2. 3. 4. Ultimate and Universal Truths Rationality and Free Will Self Salvation and Self Realization Compassion and Equality The Uniqueness of Buddhism Teachings 1. 2. 3. 4. Ultimate and Universal Truths Rationality and Free Will Self Salvation and Self Realization Compassion and Equality The Uniqueness of Buddhism Teachings 1. 2. 3. 4. Ultimate and Universal Truths Rationality and Free Will Self Salvation and Self Realization Compassion and Equality The Uniqueness of Buddhism Teachings 1. 2. 3. 4. Ultimate and Universal Truths Rationality and Free Will Self Salvation and Self Realization Compassion and Equality Teachings 1. Ultimate and Universal Truths No other teacher in the world has ever perceived and taught the Three Characteristics of Existence which are the ultimate and universal truths : • Anicca / Impermanence • Dukkha / Unsatisfactoriness • Anatta / Insubstantiality Teachings 1. Ultimate and Universal Truths No other teacher in the world has ever perceived and taught the Three Characteristics of Existence which are the ultimate and universal truths : • Anicca / Impermanence • Dukkha / Unsatisfactoriness • Anatta / Insubstantiality Teachings 1. Ultimate and Universal Truths No other teacher in the world has ever perceived and taught the Three Characteristics of Existence which are the ultimate and universal truths : • Anicca / Impermanence • Dukkha / Unsatisfactoriness • Anatta / Insubstantiality Teachings 1. Ultimate and Universal Truths No other teacher in the world has ever perceived and taught the Three Characteristics of Existence which are the ultimate and universal truths : • Anicca / Impermanence • Dukkha / Unsatisfactoriness • Anatta / Insubstantiality Teachings 1. Ultimate and Universal Truths No other teacher in the world has ever perceived and taught the Three Characteristics of Existence which are the ultimate and universal truths : • Anicca / Impermanence • Dukkha / Unsatisfactoriness • Anatta / Insubstantiality The Three Characteristics of Existence Anicca – Impermanence All things are impermanent, and everything is in the process of changing into something else. For example, we are all in the process of aging. Even the stars and galaxies are in the process of change. The Three Characteristics of Existence Anicca – Impermanence All things are impermanent, and everything is in the process of changing into something else. For example, we are all in the process of aging. Even the stars and galaxies are in the process of change. The Three Characteristics of Existence Anicca – Impermanence All things are impermanent, and everything is in the process of changing into something else. For example, we are all in the process of aging. Even the stars and galaxies are in the process of change. The Three Characteristics of Existence Dukkha – Unsatisfactoriness / Suffering Because all things are impermanent, existence is subject to dukkha. There will always be the craving for the pleasant, and the aversion to the unpleasant, resulting from the everchanging nature of existence. The Three Characteristics of Existence Dukkha – Unsatisfactoriness / Suffering Because all things are impermanent, existence is subject to dukkha. There will always be the craving for the pleasant, and the aversion to the unpleasant, resulting from the everchanging nature of existence. The Three Characteristics of Existence Dukkha – Unsatisfactoriness / Suffering Because all things are impermanent, existence is subject to dukkha. There will always be the craving for the pleasant, and the aversion to the unpleasant, resulting from the everchanging nature of existence. The Three Characteristics of Existence Anatta – Insubstantiality / Non-self There is no permanent or unchanging self. The 'self' which we are conditioned to believe exists, is comprised of nothing more than different mental and physical constituents, which are in a state of constant change because of Cause and Effect. The Three Characteristics of Existence Anatta – Insubstantiality / Non-self There is no permanent or unchanging self. The 'self' which we are conditioned to believe exists, is comprised of nothing more than different mental and physical constituents, which are in a state of constant change because of Cause and Effect. The Three Characteristics of Existence Anatta – Insubstantiality / Non-self There is no permanent or unchanging self. The 'self' which we are conditioned to believe exists, is comprised of nothing more than different mental and physical constituents, which are in a state of constant change because of Cause and Effect. Teachings 1. Ultimate and Universal Truths The Buddha is also the only teacher in the world to realize that we are comprised of nothing more than the Five Aggregates : • Rupa / Body • Vinnana / Consciousness • Vedana / Feelings • Sanna / Perception • Sankhara / Mental States Teachings 1. Ultimate and Universal Truths The Buddha is also the only teacher in the world to realize that we are comprised of nothing more than the Five Aggregates : • Rupa / Body • Vinnana / Consciousness • Vedana / Feelings • Sanna / Perception • Sankhara / Mental States Teachings 1. Ultimate and Universal Truths The Buddha is also the only teacher in the world to realize that we are comprised of nothing more than the Five Aggregates : • Rupa / Body • Vinnana / Consciousness • Vedana / Feelings • Sanna / Perception • Sankhara / Mental States Teachings 1. Ultimate and Universal Truths The Buddha is also the only teacher in the world to realize that we are comprised of nothing more than the Five Aggregates : • Rupa / Body • Vinnana / Consciousness • Vedana / Feelings • Sanna / Perception • Sankhara / Mental States Teachings 1. Ultimate and Universal Truths The Buddha is also the only teacher in the world to realize that we are comprised of nothing more than the Five Aggregates : • Rupa / Body • Vinnana / Consciousness • Vedana / Feelings • Sanna / Perception • Sankhara / Mental States Teachings 1. Ultimate and Universal Truths The Buddha is also the only teacher in the world to realize that we are comprised of nothing more than the Five Aggregates : • Rupa / Body • Vinnana / Consciousness • Vedana / Feelings • Sanna / Perception • Sankhara / Mental States Teachings 1. Ultimate and Universal Truths Without practicing the teachings of the Buddha, we will be forever clouded in ignorance and delusion. By practicing the teachings, we will gradually be able to see the ultimate and universal truths of our existence and thereby attain true and lasting peace and happiness. Teachings 1. Ultimate and Universal Truths Without practicing the teachings of the Buddha, we will be forever clouded in ignorance and delusion. By practicing the teachings, we will gradually be able to see the ultimate and universal truths of our existence and thereby attain true and lasting peace and happiness. Teachings 2. Kamma and Free Will Kamma literally means 'intentional action', and this refers to the Buddhist belief in the Principle of Cause and Effect. That is, every intentional act will give rise to a corresponding result, in either the present life or in a future one, when conditions are right. The results of kamma are not rewards or punishments, but simply the results or outcome of intentional acts. Positive actions will eventually result in positive consequences, and negative actions will eventually result in negative consequences. Teachings 2. Kamma and Free Will Kamma literally means 'intentional action', and this refers to the Buddhist belief in the Principle of Cause and Effect. That is, every intentional act will give rise to a corresponding result, in either the present life or in a future one, when conditions are right. The results of kamma are not rewards or punishments, but simply the results or outcome of intentional acts. Positive actions will eventually result in positive consequences, and negative actions will eventually result in negative consequences. Teachings 2. Kamma and Free Will Kamma literally means 'intentional action', and this refers to the Buddhist belief in the Principle of Cause and Effect. That is, every intentional act will give rise to a corresponding result, in either the present life or in a future one, when conditions are right. The results of kamma are not rewards or punishments, but simply the results or outcome of intentional acts. Positive actions will eventually result in positive consequences, and negative actions will eventually result in negative consequences. Teachings 2. Kamma and Free Will People have always wondered about the fairness of life, and why everyone is not born equal. Questions are always asked about why is one person so healthy, and another with many physical afflictions. Why is one person born wealthy, and another born into poverty. Why one person can enjoy a long and happy life, and another dying by violence or accident. Buddhists do not believe that all these inequalities are because of random events, luck, fate or the will of a god. Kamma and rebirth are able to explain these differences in people's lives. Teachings 2. Kamma and Free Will People have always wondered about the fairness of life, and why everyone is not born equal. Questions are always asked about why is one person so healthy, and another with many physical afflictions. Why is one person born wealthy, and another born into poverty. Why one person can enjoy a long and happy life, and another dying by violence or accident. Buddhists do not believe that all these inequalities are because of random events, luck, fate or the will of a god. Kamma and rebirth are able to explain these differences in people's lives. Teachings 2. Kamma and Free Will People have always wondered about the fairness of life, and why everyone is not born equal. Questions are always asked about why is one person so healthy, and another with many physical afflictions. Why is one person born wealthy, and another born into poverty. Why one person can enjoy a long and happy life, and another dying by violence or accident. Buddhists do not believe that all these inequalities are because of random events, luck, fate or the will of a god. Kamma and rebirth are able to explain these differences in people's lives. Teachings 2. Kamma and Free Will Mind is the forerunner of all evil states. Mind is chief and evil states are all mind-made. If one speaks or acts with a corrupt mind; Suffering follows as the wheel follows the hoof of the ox. Dhammapada Verse 1 Teachings 2. Kamma and Free Will Mind is the forerunner of all evil states. Mind is chief and evil states are all mind-made. If one speaks or acts with a corrupt mind; Suffering follows as the wheel follows the hoof of the ox. Dhammapada Verse 1 Teachings 2. Kamma and Free Will Mind is the forerunner of all good states. Mind is chief and good states are all mind-made. If one speaks or acts with a pure mind; Happiness follows as one’s own shadow that never leaves. Dhammapada Verse 2 Teachings 2. Kamma and Free Will Mind is the forerunner of all good states. Mind is chief and good states are all mind-made. If one speaks or acts with a pure mind; Happiness follows as one’s own shadow that never leaves. Dhammapada Verse 2 Teachings 3. Self Realization and Salvation The Buddha declared that he was selfenlightened without any external help : All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher? I have no teacher, and one like me can’t be found. Teachings 3. Self Realization and Salvation The Buddha declared that he was selfenlightened without any external help : All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher? I have no teacher, and one like me can’t be found. Teachings 3. Self Realization and Salvation The Buddha declared that he was selfenlightened without any external help : All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher? I have no teacher, and one like me can’t be found. Teachings 3. Self Realization and Salvation The Buddha declared that he was selfenlightened without any external help : All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher? I have no teacher, and one like me can’t be found. Teachings 3. Self Realization and Salvation The Buddha declared that he was selfenlightened without any external help : All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher? I have no teacher, and one like me can’t be found. Teachings 3. Self Realization and Salvation By oneself indeed is evil done and by oneself is one defiled; By oneself is evil not done and by oneself is one purified. Purity and impurity depend entirely on oneself; no one can purify another. Dhammapada Verse 165 Teachings 3. Self Realization and Salvation By oneself indeed is evil done and by oneself is one defiled; By oneself is evil not done and by oneself is one purified. Purity and impurity depend entirely on oneself; no one can purify another. Dhammapada Verse 165 Teachings 3. Self Realization and Salvation By oneself indeed is evil done and by oneself is one defiled; By oneself is evil not done and by oneself is one purified. Purity and impurity depend entirely on oneself; no one can purify another. Dhammapada Verse 165 Teachings 3. Self Realization and Salvation Be islands unto yourselves, refuges unto yourselves, seeking no external refuge; With the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge." Maha Parinibbana Sutta Teachings 3. Self Realization and Salvation Be islands unto yourselves, refuges unto yourselves, seeking no external refuge; With the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge." Maha Parinibbana Sutta Teachings 3. Self Realization and Salvation The Buddha's final words were : "All composite things pass away. Strive for your own salvation with diligence." Teachings 3. Self Realization and Salvation The Buddha's final words were : "All composite things pass away. Strive for your own salvation with diligence." Teachings 3. Self Realization and Salvation The Buddha's final words were : "All composite things pass away. Strive for your own salvation with diligence." Teachings 4. Compassion and Equality Unconditional Compassion : The desire for all beings without exception, to be well and happy. Similar to the love that a mother has for her only child. “So with a boundless heart Should one cherish all living beings, Radiating kindness over the entire world.” Karaniya Metta Sutta Teachings 4. Compassion and Equality Unconditional Compassion : The desire for all beings without exception, to be well and happy. Similar to the love that a mother has for her only child. “So with a boundless heart Should one cherish all living beings, Radiating kindness over the entire world.” Karaniya Metta Sutta Teachings 4. Compassion and Equality Unconditional Compassion : The desire for all beings without exception, to be well and happy. Similar to the love that a mother has for her only child. “So with a boundless heart Should one cherish all living beings, Radiating kindness over the entire world.” Karaniya Metta Sutta Teachings 4. Compassion and Equality Unconditional Compassion : The desire for all beings without exception, to be well and happy. Similar to the love that a mother has for her only child. “So with a boundless heart Should one cherish all living beings, Radiating kindness over the entire world.” Karaniya Metta Sutta Teachings 4. Compassion and Equality Unconditional Compassion : "I teach you now this doctrine : Put yourself in the position of others. Imagine and experience both their comforts and discomforts, their joys and their sorrows. Feel for yourself their likes and dislikes. Live truly in the midst of others all the time." Veludvareyya Sutta Teachings 4. Compassion and Equality Unconditional Compassion : "I teach you now this doctrine : Put yourself in the position of others. Imagine and experience both their comforts and discomforts, their joys and their sorrows. Feel for yourself their likes and dislikes. Live truly in the midst of others all the time." Veludvareyya Sutta Teachings 4. Compassion and Equality Unconditional Compassion : "I teach you now this doctrine : Put yourself in the position of others. Imagine and experience both their comforts and discomforts, their joys and their sorrows. Feel for yourself their likes and dislikes. Live truly in the midst of others all the time." Veludvareyya Sutta Teachings 4. Compassion and Equality Social Equality : In Buddhism, all the different social groups within society have reciprocal responsibilities to each other. Unlike the caste system, no group should have dominance over any other group. For example, children and parents, students and teachers, husbands and wives, friends and associates, employees and employers, lay persons and spiritual teachers. Teachings 4. Compassion and Equality Social Equality : In Buddhism, all the different social groups within society have reciprocal responsibilities to each other. Unlike the caste system, no group should have dominance over any other group. For example, children and parents, students and teachers, husbands and wives, friends and associates, employees and employers, lay persons and spiritual teachers. Teachings 4. Compassion and Equality Sexual Equality : Unlike many other religions, the Buddha preached equality between the sexes. For example, he allowed women to join the Sangha as women are also able to attain enlightenment. His foster-mother, Maha Pajapati was the first in the Order of Nuns; and his wife Yasodhara also became a Bhikkhuni. Both became Arahants. Teachings 4. Compassion and Equality Sexual Equality : Unlike many other religions, the Buddha preached equality between the sexes. For example, he allowed women to join the Sangha as women are also able to attain enlightenment. His foster-mother, Maha Pajapati was the first in the Order of Nuns; and his wife Yasodhara also became a Bhikkhuni. Both became Arahants. The Uniqueness of Buddhism Practice 1. 2. 3. 4. Differentiated and Gradual Systematic and Consistent Verifiable Immediate Results The Uniqueness of Buddhism Practice 1. 2. 3. 4. Differentiated and Gradual Systematic and Consistent Verifiable Immediate Results The Uniqueness of Buddhism Practice 1. 2. 3. 4. Differentiated and Gradual Systematic and Consistent Verifiable Immediate Results The Uniqueness of Buddhism Practice 1. 2. 3. 4. Differentiated and Gradual Systematic and Consistent Verifiable Immediate Results The Uniqueness of Buddhism Practice 1. 2. 3. 4. Differentiated and Gradual Systematic and Consistent Verifiable Immediate Results Practice 1. Differentiated and Gradual The Buddha adapted the manner and style of his teachings using simpler concepts for the ordinary folk, and more complex ideas for educated and intellectual audiences. He realized that we all travel at different paces, are at different stages of progress, at different parts of our lives. Practice 1. Differentiated and Gradual The Buddha adapted the manner and style of his teachings using simpler concepts for the ordinary folk, and more complex ideas for educated and intellectual audiences. He realized that we all travel at different paces, are at different stages of progress, at different parts of our lives. Practice 1. Differentiated and Gradual The Buddha adapted the manner and style of his teachings using simpler concepts for the ordinary folk, and more complex ideas for educated and intellectual audiences. He realized that we all travel at different paces, are at different stages of progress, at different parts of our lives. Practice 1. Differentiated and Gradual There is NO ‘one-size fits all’ philosophy in Buddhism. “It is possible, Brahmin, to describe gradual training, gradual practice, and gradual progress in this Dhamma and Discipline.” Ganakamoggalaha Sutta Practice 1. Differentiated and Gradual There is NO ‘one-size fits all’ philosophy in Buddhism. “It is possible, Brahmin, to describe gradual training, gradual practice, and gradual progress in this Dhamma and Discipline.” Ganakamoggalaha Sutta Practice 1. Differentiated and Gradual When teaching to Yasa and his friends, the Buddha spoke first on generosity, morality, and a heavenly rebirth. Then he spoke of the dangers of sensual pleasures and the benefits of renunciation. When Yasa was ready, only then did the Buddha teach him the Four Noble Truths. Practice 1. Differentiated and Gradual When teaching to Yasa and his friends, the Buddha spoke first on generosity, morality, and a heavenly rebirth. Then he spoke of the dangers of sensual pleasures and the benefits of renunciation. When Yasa was ready, only then did the Buddha teach him the Four Noble Truths. Practice 1. Differentiated and Gradual When teaching to Yasa and his friends, the Buddha spoke first on generosity, morality, and a heavenly rebirth. Then he spoke of the dangers of sensual pleasures and the benefits of renunciation. When Yasa was ready, only then did the Buddha teach him the Four Noble Truths. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual Dana : generosity, helping others Sila : morality, keeping the Precepts Sagga : the reward of a heavenly rebirth Dana : generosity, helping others Sila : morality, keeping the Precepts Bhavana : meditation, mental cultivation - To see and realize the Four Noble Truths in order for us to attain our own salvation. Practice 1. Differentiated and Gradual The Buddha : Do not disregard merit saying it will not come to me. By each drop of water is a water-jar filled. Similarly the wise man gathering little by little, fills himself with good. Dhammapada Verse 122 Practice 1. Differentiated and Gradual The Buddha : Do not disregard merit saying it will not come to me. By each drop of water is a water-jar filled. Similarly the wise man gathering little by little, fills himself with good. Dhammapada Verse 122 Practice 1. Differentiated and Gradual The Buddha : Do not disregard merit saying it will not come to me. By each drop of water is a water-jar filled. Similarly the wise man gathering little by little, fills himself with good. Dhammapada Verse 122 Practice 1. Differentiated and Gradual The Buddha : Do not disregard merit saying it will not come to me. By each drop of water is a water-jar filled. Similarly the wise man gathering little by little, fills himself with good. Dhammapada Verse 122 Practice 2. Systematic and Consistent The practice of Buddhism is a very systematic method of personal development as can be seen in the teaching of the Noble Eightfold Path, and also the training rules of the Five Precepts. It is also highly internally consistent with few, if any, contradictions based on the teachings of early Buddhism as taught by the Buddha Himself. Practice 2. Systematic and Consistent The practice of Buddhism is a very systematic method of personal development as can be seen in the teaching of the Noble Eightfold Path, and also the training rules of the Five Precepts. It is also highly internally consistent with few, if any, contradictions based on the teachings of early Buddhism as taught by the Buddha Himself. Practice 2. Systematic and Consistent The practice of Buddhism is a very systematic method of personal development as can be seen in the teaching of the Noble Eightfold Path, and also the training rules of the Five Precepts. It is also highly internally consistent with few, if any, contradictions based on the teachings of early Buddhism as taught by the Buddha Himself. The Five Precepts 1. Abstain from harming and killing 2. Abstain from taking what is not given 3. Abstain from sexual misconduct 4. Abstain from lying and false speech 5. Abstain from abuse of intoxicants and drugs The Five Precepts 1. Abstain from harming and killing 2. Abstain from taking what is not given 3. Abstain from sexual misconduct 4. Abstain from lying and false speech 5. Abstain from abuse of intoxicants and drugs The Five Precepts 1. Abstain from harming and killing 2. Abstain from taking what is not given 3. Abstain from sexual misconduct 4. Abstain from lying and false speech 5. Abstain from abuse of intoxicants and drugs The Five Precepts 1. Abstain from harming and killing 2. Abstain from taking what is not given 3. Abstain from sexual misconduct 4. Abstain from lying and false speech 5. Abstain from abuse of intoxicants and drugs The Five Precepts 1. Abstain from harming and killing 2. Abstain from taking what is not given 3. Abstain from sexual misconduct 4. Abstain from lying and false speech 5. Abstain from abuse of intoxicants and drugs The Threefold Training of the Noble Eightfold Path Right Speech Right Action Morality - Sila Right Livelihood Right Effort Right Mindfulness Mental Development - Samadhi Right Concentration Right Understanding Right Thought Wisdom - Panna The Threefold Training of the Noble Eightfold Path Right Speech Right Action Morality - Sila Right Livelihood Right Effort Right Mindfulness Mental Development - Samadhi Right Concentration Right Understanding Right Thought Wisdom - Panna The Threefold Training of the Noble Eightfold Path Right Speech Right Action Morality - Sila Right Livelihood Right Effort Right Mindfulness Mental Development - Samadhi Right Concentration Right Understanding Right Thought Wisdom - Panna The Threefold Training of the Noble Eightfold Path Right Speech Right Action Morality - Sila Right Livelihood Right Effort Right Mindfulness Mental Development - Samadhi Right Concentration Right Understanding Right Thought Wisdom - Panna The Threefold Training of the Noble Eightfold Path Right Speech Right Action Morality - Sila Right Livelihood Right Effort Right Mindfulness Mental Development - Samadhi Right Concentration Right Understanding Right Thought Wisdom - Panna The Threefold Training of the Noble Eightfold Path Right Speech Right Action Morality - Sila Right Livelihood Right Effort Right Mindfulness Mental Development - Samadhi Right Concentration Right Understanding Right Thought Wisdom - Panna The Threefold Training of the Noble Eightfold Path Right Speech Right Action Morality - Sila Right Livelihood Right Effort Right Mindfulness Mental Development - Samadhi Right Concentration Right Understanding Right Thought Wisdom - Panna NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality NIBBANA!! Stream Entry Wisdom & Understanding Mental Development Morality Wisdom & Understanding Mental Development Morality Practice 3. Verifiable The teachings of Buddhism are verifiable not through hearsay from third parties or from academic knowledge. The teachings are directly verifiable and can be directly experienced with our own efforts through the practice of mental development : • Right Effort • Right Mindfulness • Right Concentration Practice 3. Verifiable The teachings of Buddhism are verifiable not through hearsay from third parties or from academic knowledge. The teachings are directly verifiable and can be directly experienced with our own efforts through the practice of mental development : • Right Effort • Right Mindfulness • Right Concentration Practice 3. Verifiable The teachings of Buddhism are verifiable not through hearsay from third parties or from academic knowledge. The teachings are directly verifiable and can be directly experienced with our own efforts through the practice of mental development : • Right Effort • Right Mindfulness • Right Concentration Practice 3. Verifiable The teachings of Buddhism are verifiable not through hearsay from third parties or from academic knowledge. The teachings are directly verifiable and can be directly experienced with our own efforts through the practice of mental development : • Right Effort • Right Mindfulness • Right Concentration Practice 3. Verifiable The teachings of Buddhism are verifiable not through hearsay from third parties or from academic knowledge. The teachings are directly verifiable and can be directly experienced with our own efforts through the practice of mental development : • Right Effort • Right Mindfulness • Right Concentration Practice 3. Verifiable The teachings of Buddhism are verifiable not through hearsay from third parties or from academic knowledge. The teachings are directly verifiable and can be directly experienced with our own efforts through the practice of mental development : • Right Effort • Right Mindfulness • Right Concentration Practice 3. Verifiable Right Effort • • • • To apply mental discipline to prevent unwholesome thoughts from arising. To dispel unwholesome thoughts that have arisen. To develop wholesome thoughts. To maintain those wholesome thoughts that have arisen. Practice 3. Verifiable Right Effort • • • • To apply mental discipline to prevent unwholesome thoughts from arising. To dispel unwholesome thoughts that have arisen. To develop wholesome thoughts. To maintain those wholesome thoughts that have arisen. Practice 3. Verifiable Right Effort • • • • To apply mental discipline to prevent unwholesome thoughts from arising. To dispel unwholesome thoughts that have arisen. To develop wholesome thoughts. To maintain those wholesome thoughts that have arisen. Practice 3. Verifiable Right Effort • • • • To apply mental discipline to prevent unwholesome thoughts from arising. To dispel unwholesome thoughts that have arisen. To develop wholesome thoughts. To maintain those wholesome thoughts that have arisen. Practice 3. Verifiable Right Effort • • • • To apply mental discipline to prevent unwholesome thoughts from arising. To dispel unwholesome thoughts that have arisen. To develop wholesome thoughts. To maintain those wholesome thoughts that have arisen. Practice 3. Verifiable Right Mindfulness • • • • Be aware of the body. Be aware of feelings. Be aware of the mind. Be aware of the Dhamma. Practice 3. Verifiable Right Mindfulness • • • • Be aware of the body. Be aware of feelings. Be aware of the mind. Be aware of the Dhamma. Practice 3. Verifiable Right Mindfulness • • • • Be aware of the body. Be aware of feelings. Be aware of the mind. Be aware of the Dhamma. Practice 3. Verifiable Right Mindfulness • • • • Be aware of the body. Be aware of feelings. Be aware of the mind. Be aware of the Dhamma. Practice 3. Verifiable Right Mindfulness • • • • Be aware of the body. Be aware of feelings. Be aware of the mind. Be aware of the Dhamma. Practice 3. Verifiable Right Concentration • To practice meditation to train the mind to be focused and disciplined in order to cultivate and acquire wisdom. • This will enable us to see things as they truly are, understand and realize the Four Noble Truths, and attain enduring peace and happiness for ourselves and others too. Practice 3. Verifiable Right Concentration • To practice meditation to train the mind to be focused and disciplined in order to cultivate and acquire wisdom. • This will enable us to see things as they truly are, understand and realize the Four Noble Truths, and attain enduring peace and happiness for ourselves and others too. Practice 3. Verifiable Right Concentration • To practice meditation to train the mind to be focused and disciplined in order to cultivate and acquire wisdom. • This will enable us to see things as they truly are, understand and realize the Four Noble Truths, and attain enduring peace and happiness for ourselves and others too. The Five Powers of Enlightenment The Five Powers of Enlightenment Faith The Five Powers of Enlightenment Faith Knowledge The Five Powers of Enlightenment Faith Energy Knowledge The Five Powers of Enlightenment Faith Knowledge Energy Concentration The Five Powers of Enlightenment Faith Knowledge Mindfulness Energy Concentration Practice 4. Immediate Results The Six Virtues of the Dhamma 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results The Six Virtues of the Dhamma : 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results The Six Virtues of the Dhamma : 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results The Six Virtues of the Dhamma : 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results The Six Virtues of the Dhamma : 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results The Six Virtues of the Dhamma : 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results The Six Virtues of the Dhamma : 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results The Six Virtues of the Dhamma : 1. Svakkhato Bhagavata Dhammo – Discovered and well expounded by the Buddha. 2. Sanditthiko – Can be directly experienced. 3. Akaliko – With immediate results. 4. Ehipassiko – To be approached to be seen. 5. Opanayiko – Capable of being attained. 6. Paccattam Veditabbo Vinnuhi – To be comprehended by the wise, for himself. Practice 4. Immediate Results Early and original Buddhism is not mystical or mysterious. The Buddha never resorted to supernatural rituals or asked for blind faith in any of his teachings. His teachings are rational and sensible, relevant to the present and very much down-to-earth. Practice 4. Immediate Results Early and original Buddhism is not mystical or mysterious. The Buddha never resorted to supernatural rituals or asked for blind faith in any of his teachings. His teachings are rational and sensible, relevant to the present and very much down-to-earth. Practice 4. Immediate Results Early and original Buddhism is not mystical or mysterious. The Buddha never resorted to supernatural rituals or asked for blind faith in any of his teachings. His teachings are rational and sensible, relevant to the present and very much down-to-earth. Practice 4. Immediate Results These teachings are not difficult, and can be practiced by anyone, Buddhists and nonBuddhists alike. Approach these teachings with an open mind. Make a sincere attempt to observe and practice them. The results will be immediate and beneficial, for this life and future lives to come. Practice 4. Immediate Results These teachings are not difficult, and can be practiced by anyone, Buddhists and nonBuddhists alike. Approach these teachings with an open mind. Make a sincere attempt to observe and practice them. The results will be immediate and beneficial, for this life and future lives to come. Practice 4. Immediate Results These teachings are not difficult, and can be practiced by anyone, Buddhists and nonBuddhists alike. Approach these teachings with an open mind. Make a sincere attempt to observe and practice them. The results will be immediate and beneficial, for this life and future lives to come. Summary of Buddhism • Avoid evil • Do good • Purify our minds This is the teaching of all the Buddhas. Dhammapada - Verse 183. Summary of Buddhism • Avoid evil • Do good • Purify our minds This is the teaching of all the Buddhas. Dhammapada - Verse 183. Summary of Buddhism • Avoid evil • Do good • Purify our minds This is the teaching of all the Buddhas. Dhammapada - Verse 183. Summary of Buddhism • Avoid evil • Do good • Purify our minds This is the teaching of all the Buddhas. Dhammapada - Verse 183. Summary of Buddhism • Avoid evil • Do good • Purify our minds This is the teaching of all the Buddhas. Dhammapada - Verse 183. Summary of Buddhism The Buddha has shown The way. We just need to walk the Path! Summary of Buddhism The Buddha has shown The way. We just need to walk the Path! Prepared by T Y Lee www.justbegood.net