Download The Uniqueness of Buddhism

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