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Presenting Rational
Buddhism
Buddhist Cosmology
The 31 Planes of Existence
Mount Meru
Buddhist Cosmology
The 31 Planes of Existence
Mount Meru
Buddhist Cosmology
The 31 Planes of Existence
Mount Meru
31 Planes of Existence
4 Formless Planes
Beings of Mind Only
16 Form Planes
Beings of Fine Material
Neither Perception nor Non-Perception
Nothingness
Infinite Consciousness
Infinite Space
5 Pure Abodes for Non-Returners
10 Brahma realms
1 realm of body only (no mind)
7 Planes of Sensual Happiness
6 Deva realms
1 Human realm
4 Planes of Misery
Demons
Hungry Ghosts
Animals
Hell
Mount Meru
A square mountain with four sides and is
84,000 yojanas (672,000 km) high.
It lies at the centre of the world.
Around it are seven 7 lakes separated by 7
rings of golden mountains.
Outside, in a great ocean, are 4 continents.
We humans live on the southern continent
called ‘Jambudvipa’.
Mount Meru
A square mountain with four sides and is
84,000 yojanas (672,000 km) high.
It lies at the centre of the world.
Around it are seven 7 lakes separated by 7
rings of golden mountains.
Outside, in a great ocean, are 4 continents.
We humans live on the southern continent
called ‘Jambudvipa’.
Mount Meru
A square mountain with four sides and is
84,000 yojanas (672,000 km) high.
It lies at the centre of the world.
Around it are seven 7 lakes separated by 7
rings of golden mountains.
Outside, in a great ocean, are 4 continents.
We humans live on the southern continent
called ‘Jambudvipa’.
Mount Meru
A square mountain with four sides and is
84,000 yojanas (672,000 km) high.
It lies at the centre of the world.
Around it are seven 7 lakes separated by 7
rings of golden mountains.
Outside, in a great ocean, are 4 continents.
We humans live on the southern continent
called ‘Jambudvipa’.
Mount Meru
A square mountain with four sides and is
84,000 yojanas (672,000 km) high.
It lies at the centre of the world.
Around it are seven 7 lakes separated by 7
rings of golden mountains.
Outside, in a great ocean, are 4 continents.
We humans live on the southern continent
called ‘Jambudvipa’.
Mount Meru
A square mountain with four sides and is
84,000 yojanas (672,000 km) high.
It lies at the centre of the world.
Around it are seven 7 lakes separated by 7
rings of golden mountains.
Outside, in a great ocean, are 4 continents.
We humans live on the southern continent
called ‘Jambudvipa’.
Mount Meru
The 84,000 yojana square top constitutes
the Tavatimsa heaven, the highest plane in
direct physical contact with the earth.
Below are terrace constituting the "heavens"
of the Four Great Kings, and is divided into
four parts, facing north, south, east & west.
The seas surrounding Mount Meru are the
abodes of the Asuras who are at war with
the Tavatimsa gods.
Mount Meru
The 84,000 yojana square top constitutes
the Tavatimsa heaven, the highest plane in
direct physical contact with the earth.
Below are terrace constituting the "heavens"
of the Four Great Kings, and is divided into
four parts, facing north, south, east & west.
The seas surrounding Mount Meru are the
abodes of the Asuras who are at war with
the Tavatimsa gods.
Mount Meru
The 84,000 yojana square top constitutes
the Tavatimsa heaven, the highest plane in
direct physical contact with the earth.
Below are terrace constituting the "heavens"
of the Four Great Kings, and is divided into
four parts, facing north, south, east & west.
The seas surrounding Mount Meru are the
abodes of the Asuras who are at war with
the Tavatimsa gods.
Mount Meru
Above the Tavatimsa heaven are the higher
Deva and Brahma realms.
Mount Meru is also 84,000 yojanas
(672,000 km) deep.
In contrast, the diameter of the earth is only
about 12,000 km.
The Hell realms are located below the
earth’s crust and are divided into 136 Hot
Hells and Cold Hells.
Mount Meru
Above the Tavatimsa heaven are the higher
Deva and Brahma realms.
Mount Meru is also 84,000 yojanas
(672,000 km) deep.
In contrast, the diameter of the earth is only
about 12,000 km.
The Hell realms are located below the
earth’s crust and are divided into 136 Hot
Hells and Cold Hells.
Mount Meru
Above the Tavatimsa heaven are the higher
Deva and Brahma realms.
Mount Meru is also 84,000 yojanas
(672,000 km) deep.
In contrast, the diameter of the earth is only
about 12,000 km.
The Hell realms are located below the
earth’s crust and are divided into 136 Hot
Hells and Cold Hells.
Mount Meru
Above the Tavatimsa heaven are the higher
Deva and Brahma realms.
Mount Meru is also 84,000 yojanas
(672,000 km) deep.
In contrast, the diameter of the earth is only
about 12,000 km.
The Hell realms are located below the
earth’s crust and are divided into 136 Hot
Hells and Cold Hells.
Mount Meru
Even until the late 19th century, the Buddhist
worldview consisted in the existence of a
literal Mount Meru and a flat earth,
according to what was written in the texts.
The Christians used this to call in question
the credibility of Buddhism during the
famous Christian-Buddhist debates in Sri
Lanka in the 1870’s.
This point is still occasionally brought up
today by Christians.
Mount Meru
Even until the late 19th century, the Buddhist
worldview consisted in the existence of a
literal Mount Meru and a flat earth,
according to what was written in the texts.
The Christians used this to call in question
the credibility of Buddhism during the
famous Christian-Buddhist debates in Sri
Lanka in the 1870’s.
This point is still occasionally brought up
today by Christians.
Mount Meru
Even until the late 19th century, the Buddhist
worldview consisted in the existence of a
literal Mount Meru and a flat earth,
according to what was written in the texts.
The Christians used this to call in question
the credibility of Buddhism during the
famous Christian-Buddhist debates in Sri
Lanka in the 1870’s.
This point is still occasionally brought up
today by Christians.
canadianchristianity.com
September 2009
A Christian scholar weighs in on Buddhist beliefs
By James A. Beverley
RECOGNITION of the remarkable personality of the Dalai Lama is a separate
issue from Christian assessment of Buddhism. There are strong reasons why
Christians should be sceptical of Buddhism, whether Theravada (Thailand,
Myanmar, Cambodia, Vietnam, Sri Lanka), Mahayana (China, Japan, Korea), or
Vajrayana (Tibet, Mongolia, Nepal).
Science
Though Buddhism claims to be scientific and rational, many theories in Buddhist
scriptures have turned out to be completely erroneous, including medical
teachings, astrological views and theories of cosmology.
Regarding the latter, Buddhists of all schools taught for centuries – based
on the alleged words of Gautama – that the earth is flat, and has at its
centre a great mountain called Meru. The four faces of Meru are composed
of precious stones, and the colour of the stone determines the colour of
the sky in the four main continents.
If you cannot trust the Buddha to get geographical facts right, why trust him on
issues related to the supernatural?
Mount Meru
During the Christian-Buddhist debates, the
Buddhists stuck to their view of Mount Meru,
claiming it still existed, perhaps in the North
Pole, but not yet discovered.
The Christians gave the Buddhists a globe
and asked them to show where Mount Meru
is. Of course they could not.
Nowadays, Buddhists have abandoned the
idea of a literal Mount Meru, regarding it as
just a myth.
Mount Meru
During the Christian-Buddhist debates, the
Buddhists stuck to their view of Mount Meru,
claiming it still existed, perhaps in the North
Pole, but not yet discovered.
The Christians gave the Buddhists a globe
and asked them to show where Mount Meru
is. Of course they could not.
Nowadays, Buddhists have abandoned the
idea of a literal Mount Meru, regarding it as
just a myth.
Mount Meru
During the Christian-Buddhist debates, the
Buddhists stuck to their view of Mount Meru,
claiming it still existed, perhaps in the North
Pole, but not yet discovered.
The Christians gave the Buddhists a globe
and asked them to show where Mount Meru
is. Of course they could not.
Nowadays, Buddhists have abandoned the
idea of a literal Mount Meru, regarding it as
just a myth.
Conception and Birth
Although celibate, Queen Maya conceives
the Buddha as he entered her womb as a
white elephant, in a dream.
On the way to visit her father, the Queen
gives birth while standing up with the
infant emerging from the side of her body.
Four great Brahma angels held out a
golden net to receive the infant.
Conception and Birth
Although celibate, Queen Maya conceives
the Buddha as he entered her womb as a
white elephant, in a dream.
On the way to visit her father, the Queen
gives birth while standing up with the
infant emerging from the side of her body.
Four great Brahma angels held out a
golden net to receive the infant.
Conception and Birth
Although celibate, Queen Maya conceives
the Buddha as he entered her womb as a
white elephant, in a dream.
On the way to visit her father, the Queen
gives birth while standing up with the
infant emerging from the side of her body.
Four great Brahma angels held out a
golden net to receive the infant.
Conception and Birth
Although celibate, Queen Maya conceives
the Buddha as he entered her womb as a
white elephant, in a dream.
On the way to visit her father, the Queen
gives birth while standing up with the
infant emerging from the side of her body.
Four great Brahma angels held out a
golden net to receive the infant.
Conception and Birth
Although celibate, Queen Maya conceives
the Buddha as he entered her womb as a
white elephant, in a dream.
On the way to visit her father, the Queen
gives birth while standing up with the
infant emerging from the side of her body.
Four great Brahma angels held out a
golden net to receive the infant.
Conception and Birth
Possible intention was to show that the
Buddha was conceived without the need
for sexual union between his parents.
On the way to visit her father, the Queen
gives birth while standing up with the
infant emerging from the side of her body.
Four great Brahma angels held out a
golden net to receive the infant.
Conception and Birth
Possible intention was to show that the
Buddha was conceived without the need
for sexual union between his parents.
To show that the infant did not emerge
from the “usual channels”, thus retaining
his purity and cleanliness.
Four great Brahma angels held out a
golden net to receive the infant.
Conception and Birth
Possible intention was to show that the
Buddha was conceived without the need
for sexual union between his parents.
To show that the infant did not emerge
from the “usual channels”, thus retaining
his purity and cleanliness.
Showing the Brahmins/Hindus that even
their deities had to come down to receive
the infant.
The First Seven Steps
The infant then started to walk taking
seven steps, with a lotus appearing at his
feet with each step, and declared that this
is His last birth.
Likely a later addition to the story. But
may be taken to mean that the Buddha
has already successfully cultivated the 7
Factors of Enlightenment.
Symbolism
An example is the Mahayana
Goddess of Mercy : Kuan Yin.
Eleven heads symbolizes the ability
to hear the cries of suffering beings.
Thousand arms symbolizes the
ability to come to the aid of many.
Symbolism
An example is the Mahayana
Goddess of Mercy : Kuan Yin.
Eleven heads symbolizes the ability
to hear the cries of suffering beings.
Thousand arms symbolizes the
ability to come to the aid of many.
Symbolism
An example is the Mahayana
Goddess of Mercy : Kuan Yin.
Eleven heads symbolizes the ability
to hear the cries of suffering beings.
Thousand arms symbolizes the
ability to come to the aid of many.
The First Seven Steps
The infant then started to walk taking
seven steps, with a lotus appearing at his
feet with each step, and declared that this
is His last birth.
Likely a later addition to the story. But
may be taken to mean that the Buddha
has already successfully cultivated the 7
Factors of Enlightenment.
The First Seven Steps
The infant then started to walk taking
seven steps, with a lotus appearing at his
feet with each step, and declared that this
is His last birth.
Likely a later addition to the story. But
may be taken to mean that the Buddha
has already successfully cultivated the 7
Factors of Enlightenment.
Four Sights and Renunciation
While growing up, his father shielded him
from the realities of sickness, old age and
death as he wished his son to be a great
Universal Monarch instead of a Buddha.
Four Sights and Renunciation
While growing up, his father shielded him
from the realities of sickness, old age and
death as he wished his son to be a great
Universal Monarch instead of a Buddha.
Four Sights and Renunciation
This is likely to be more embellishments,
to make the Buddha’s story more
interesting to the common people.
Four Sights and Renunciation
However, despite the best efforts of his
father to keep away the sick, old and
dying, the Prince was shown these sights
by the Devas.
The Prince subsequently renounced and
left the palace in the dead of the night with
his horse and charioteer, with the Devas
suppressing all the noise so that no one
would be awakened.
Four Sights and Renunciation
However, despite the best efforts of his
father to keep away the sick, old and
dying, the Prince was shown these sights
by the Devas.
The Prince subsequently renounced and
left the palace in the dead of the night with
his horse and charioteer, with the Devas
suppressing all the noise so that no one
would be awakened.
Four Sights and Renunciation
However, despite the best efforts of his
father to keep away the sick, old and
dying, the Prince was shown these sights
by the Devas.
The Prince subsequently renounced and
left the palace in the dead of the night with
his horse and charioteer, with the Devas
suppressing all the noise so that no one
would be awakened.
Four Sights and Renunciation
The Four Sights are mentioned only in the
Commentaries and it more likely that the
Prince realized these truths by himself and
began to contemplate them on his own.
The Prince subsequently renounced and
left the palace in the dead of the night with
his horse and charioteer, with the Devas
suppressing all the noise so that no one
would be awakened.
Four Sights and Renunciation
The Four Sights are mentioned only in the
Commentaries and it more likely that the
Prince realized these truths by himself and
began to contemplate them on his own.
This was an age where leaving home on
spiritual quests was an established part of
Indian culture (Brahmins/Sramanas). The
Prince renouncing was painful to his
family, but not uncommon.
Four Sights and Renunciation
Ariyapariyesana Sutta MN. 26
"So, at a later time, while still young, a blackhaired young man endowed with the
blessings of youth in the first stage of life;
and while my parents, unwilling, were crying
with tears streaming down their faces;
I shaved off my hair & beard, put on the
ochre robe and went forth from the home life
into homelessness.”
Four Sights and Renunciation
Ariyapariyesana Sutta MN. 26
"So, at a later time, while still young, a blackhaired young man endowed with the
blessings of youth in the first stage of life;
and while my parents, unwilling, were crying
with tears streaming down their faces;
I shaved off my hair & beard, put on the
ochre robe and went forth from the home life
into homelessness.”
Four Sights and Renunciation
Ariyapariyesana Sutta MN. 26
"So, at a later time, while still young, a blackhaired young man endowed with the
blessings of youth in the first stage of life;
and while my parents, unwilling, were crying
with tears streaming down their faces;
I shaved off my hair & beard, put on the
ochre robe and went forth from the home life
into homelessness.”
Four Sights and Renunciation
Ariyapariyesana Sutta MN. 26
"So, at a later time, while still young, a blackhaired young man endowed with the
blessings of youth in the first stage of life;
and while my parents, unwilling, were crying
with tears streaming down their faces;
I shaved off my hair & beard, put on the
ochre robe and went forth from the home life
into homelessness.”
Sheltered by the Naga King
On the 6th week of Enlightenment, there
was a great storm and the Naga King
Mucalinda came out of his abode, and
coiled round the body of the Buddha to
protect him.
At the end of the week, King Mucalinda
appeared before the Buddha as a young
man and with joined hands, paid his
respects.
Sheltered by the Naga King
On the 6th week of Enlightenment, there
was a great storm and the Naga King
Mucalinda came out of his abode, and
coiled round the body of the Buddha to
protect him.
At the end of the week, King Mucalinda
appeared before the Buddha as a young
man and with joined hands, paid his
respects.
Sheltered by the Naga King
On the 6th week of Enlightenment, there
was a great storm and the Naga King
Mucalinda came out of his abode, and
coiled round the body of the Buddha to
protect him.
At the end of the week, King Mucalinda
appeared before the Buddha as a young
man and with joined hands, paid his
respects.
Sheltered by the Naga King
There is actually a place in India called
“Nagaland”, in the north-east populated by
many different hill tribes. Also, the city of
“Nagpur” means “City of the Snakes”.
At the end of the week, King Mucalinda
appeared before the Buddha as a young
man and with joined hands, paid his
respects.
Sheltered by the Naga King
There is actually a place in India called
“Nagaland”, in the north-east populated by
many different hill tribes. Also, the city of
“Nagpur” means “City of the Snakes”.
So it is possible that a tribe or community
of people called Nagas gave shelter to the
Buddha in bad weather, and this became
exaggerated or misunderstood.
The Request to Preach
After the 7th week of His enlightenment,
the Buddha considered that he would not
preach the Dhamma as it was too
profound.
Brahma Sahampati read the Buddha’s
mind and appeared before him, pleading
that the Buddha teach the Dhamma for
those with little dust in their eyes.
The Request to Preach
After the 7th week of His enlightenment,
the Buddha considered that he would not
preach the Dhamma as it was too
profound.
Brahma Sahampati read the Buddha’s
mind and appeared before him, pleading
that the Buddha teach the Dhamma for
those with little dust in their eyes.
The Request to Preach
After the 7th week of His enlightenment,
the Buddha considered that he would not
preach the Dhamma as it was too
profound.
Brahma Sahampati read the Buddha’s
mind and appeared before him, pleading
that the Buddha teach the Dhamma for
those with little dust in their eyes.
The Request to Preach
This would mean wasting all his aeons of
cultivation to become a self-enlightened
Buddha, and his own wish to teach the
Dhamma.
Brahma Sahampati read the Buddha’s
mind and appeared before him, pleading
that the Buddha teach the Dhamma for
those with little dust in their eyes.
The Request to Preach
This would mean wasting all his aeons of
cultivation to become a self-enlightened
Buddha, and his own wish to teach the
Dhamma.
In the Sutta Padhana, the Buddha before
enlightenment, declared to Mara that “I
shall wander from country to country
guiding many disciples .” Snp 3.2.
The Request to Preach
Possibly two explanations for this
apparent contradiction :
• Brahma Sahampati is the personification
of the Buddha’s compassion to teach
the Dhamma to the world.
• This is a later insertion to elevate the
Buddha above the Brahmin/Hindu gods
as Brahma Sahampati pleads the
Buddha to teach the Dhamma.
The Request to Preach
Possibly two explanations for this
apparent contradiction :
• Brahma Sahampati is the personification
of the Buddha’s compassion to teach
the Dhamma to the world.
• This is a later insertion to elevate the
Buddha above the Brahmin/Hindu gods
as Brahma Sahmapati pleads the
Buddha to teach the Dhamma.
The Request to Preach
Possibly two explanations for this
apparent contradiction :
• Brahma Sahampati is the personification
of the Buddha’s compassion to teach
the Dhamma to the world.
• This is a later insertion to elevate the
Buddha above the Brahmin/Hindu gods
as Brahma Sahampati pleads the
Buddha to teach the Dhamma.
Sariputta’s mother
In the Jataka Commentaries, there is the
story of Sariputta, returning home to his
mother, a Brahmin, knowing that his death
was near.
At his deathbed, she saw Maha Brahma,
King Sakka (Lord Indra) and other devas
coming to pay respects to her son. So
she thought how great must he be, and
greater still the Buddha!
Sariputta’s mother
In the Jataka Commentaries, there is the
story of Sariputta, returning home to his
mother, a Brahmin, knowing that his death
was near.
At his deathbed, she saw Maha Brahma,
King Sakka (Lord Indra) and other devas
coming to pay respects to her son. So
she thought how great must he be, and
greater still the Buddha!
Sariputta’s mother
Needless to say, she was eventually
converted to Buddhism by Sariputta…
This story has even been told whereby it
was explained that King Sakka is the
same as the Taoist deity 天公 Tiān Gōng.
So therefore implying that Taoists should
convert to Buddhism!
Sariputta’s mother
Needless to say, she was eventually
converted to Buddhism by Sariputta…
This story has even been told whereby it
was explained that King Sakka is the
same as the Taoist deity 天公 Tiān Gōng.
So therefore implying that Taoists should
convert to Buddhism!
Sariputta’s mother
Needless to say, she was eventually
converted to Buddhism by Sariputta…
This story has even been told whereby it
was explained that King Sakka is the
same as the Taoist deity 天公 Tiān Gōng.
So therefore implying that Taoists should
convert to Buddhism!
Preaching the Abhidhamma
Some years later, after performing the
Twin Miracles, the Buddha ascended to
the Tavitimsa heaven to preach the
Abhidhamma to his mother and the devas.
During the 3 months of his preaching, the
Buddha would come down to earth for his
alms, creating an image of himself in
Tavatimsa to continue teaching.
Preaching the Abhidhamma
Some years later, after performing the
Twin Miracles, the Buddha ascended to
the Tavitimsa heaven to preach the
Abhidhamma to his mother and the devas.
During the 3 months of his preaching, the
Buddha would come down to earth for his
alms, creating an image of himself in
Tavatimsa to continue teaching.
Preaching the Abhidhamma
Some years later, after performing the
Twin Miracles, the Buddha ascended to
the Tavitimsa heaven to preach the
Abhidhamma to his mother and the devas.
During the 3 months of his preaching, the
Buddha would come down to earth for his
alms, leaving an image of himself in
Tavatimsa to continue teaching.
Preaching the Abhidhamma
No mention of the Abhidhamma in the
First Council. Scholars date its origins to
around the 3rd century BCE, or 100 – 200
years after the Buddha’s passing away.
During the 3 months of his preaching, the
Buddha would come down to earth for his
alms, leaving an image of himself in
Tavatimsa to continue teaching.
Preaching the Abhidhamma
No mention of the Abhidhamma in the
First Council. Scholars date its origins to
around the 3rd century BCE, or 100 – 200
years after the Buddha’s passing away.
Likely to be a myth to raise the status of
the Abhidhamma and promote its
acceptance. It is a useful teaching but
should be placed in the proper context.
Preaching the Abhidhamma
After he finished preaching the
Abhidhamma, the Deva king created a
triple staircase made from silver, gold and
precious gems so that the Buddha could
descend to the human town of Sankassa.
While descending, the Buddha used his
powers to enable the millions of humans
who had come to welcome him, to see the
celestial beings accompanying him down.
Preaching the Abhidhamma
After he finished preaching the
Abhidhamma, the Deva king created a
triple staircase made from silver, gold and
precious gems so that the Buddha could
descend to the human town of Sankassa.
While descending, the Buddha used his
powers to enable the millions of humans
who had come to welcome him, to see the
celestial beings accompanying him down.
Preaching the Abhidhamma
After he finished preaching the
Abhidhamma, the Deva king created a
triple staircase made from silver, gold and
precious gems so that the Buddha could
descend to the human town of Sankassa.
While descending, the Buddha used his
powers to enable the millions of humans
who had come to welcome him, to see the
celestial beings accompanying him down.
Preaching the Abhidhamma
All these were stories that impressed the
people from an earlier and more innocent
age. However, they are mentioned only in
the Commentaries to the Abhidhamma,
even later than the Abhidhamma itself.
While descending, the Buddha used his
powers to enable the millions of humans
who had come to welcome him, to see the
celestial beings accompanying him down.
Preaching the Abhidhamma
All these were stories that impressed the
people from an earlier and more innocent
age. However, they are mentioned only in
the Commentaries to the Abhidhamma,
even later than the Abhidhamma itself.
Contrary to the Buddha’s character and
against his own injunctions against the
display of psychic powers and miracles.
The Buddha’s Life and Teachings
We should try to discern between :
• Facts
• Legends
• Symbolism
This will reduce our ignorance and
delusion and allow us to see things
more clearly. Apply Kalama Sutta!
The Buddha’s Life and Teachings
We should try to discern between :
• Facts
• Legends
• Symbolism
This will reduce our ignorance and
delusion and allow us to see things
more clearly. Apply Kalama Sutta!
The Buddha’s Life and Teachings
We should try to discern between :
• Facts
• Legends
• Symbolism
This will reduce our ignorance and
delusion and allow us to see things
more clearly. Apply Kalama Sutta!
The Buddha’s Life and Teachings
We should try to discern between :
• Facts
• Legends
• Symbolism
This will reduce our ignorance and
delusion and allow us to see things
more clearly. Apply Kalama Sutta!
The Buddha’s Life and Teachings
We should try to discern between :
• Facts
• Legends
• Symbolism
This will reduce our ignorance and
delusion and allow us to see things
more clearly. Apply Kalama Sutta!
The Buddha’s Life and Teachings
We should try to discern between :
• Facts
• Legends
• Symbolism
This will reduce our ignorance and
delusion and allow us to see things
more clearly. Apply Kalama Sutta!
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
Banyan Tree
Britannica Concise Encyclopedia: banyan
• Unusually shaped tree (Ficus
benghalensis, or F. indica) of the fig
genus in the mulberry family, native to
tropical Asia. Aerial roots that develop
from its branches descend and take root
in the soil to become new trunks. The
banyan reaches a height of up to 100 ft
(30 m) and spreads laterally indefinitely.
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Proportioned like a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
These 32 Marks were pre-Buddhist ideas and
were probably a later import into Buddhism as a
means of convincing the Brahmins/Hindus that
the Buddha was worthy of their respect and
worship.
It is unlikely for the Buddha to claim to have
these outward physical characteristics when he
clearly had the appearance of a normal human
being.
32 Marks of a Great Man
Lakkhana Sutta DN. 30
These 32 Marks were pre-Buddhist ideas and
were probably a later import into Buddhism as a
means of convincing the Brahmins/Hindus that
the Buddha was worthy of their respect and
worship.
It is unlikely for the Buddha to claim to have
these outward physical characteristics when he
clearly had the appearance of a normal human
being.
32 Marks of a Great Man
Lakkhana Sutta DN. 30
There are many indications that the Buddha’s
appearance was normal in every way :
• Upaka was impressed by the Buddha’s clear
faculties and radiant complexion.
• King Ajatasattu unable to tell the Buddha
from other monks.
• Maha Kassapa said to have a strong
resemblance to the Buddha.
• Nanda often mistaken for the Buddha from
a distance.
32 Marks of a Great Man
Lakkhana Sutta DN. 30
There are many indications that the Buddha’s
appearance was normal in every way :
• Upaka was impressed by the Buddha’s clear
faculties and radiant complexion.
• King Ajatasattu unable to tell the Buddha
from other monks.
• Maha Kassapa said to have a strong
resemblance to the Buddha.
• Nanda often mistaken for the Buddha from
a distance.
32 Marks of a Great Man
Lakkhana Sutta DN. 30
There are many indications that the Buddha’s
appearance was normal in every way :
• Upaka was impressed by the Buddha’s clear
faculties and radiant complexion.
• King Ajatasattu unable to tell the Buddha
from other monks.
• Maha Kassapa said to have a strong
resemblance to the Buddha.
• Nanda often mistaken for the Buddha from
a distance.
32 Marks of a Great Man
Lakkhana Sutta DN. 30
There are many indications that the Buddha’s
appearance was normal in every way :
• Upaka was impressed by the Buddha’s clear
faculties and radiant complexion.
• King Ajatasattu unable to tell the Buddha
from other monks.
• Maha Kassapa said to have a strong
resemblance to the Buddha.
• Nanda often mistaken for the Buddha from
a distance.
32 Marks of a Great Man
Lakkhana Sutta DN. 30
There are many indications that the Buddha’s
appearance was normal in every way :
• Upaka was impressed by the Buddha’s clear
faculties and radiant complexion.
• King Ajatasattu unable to tell the Buddha
from other monks.
• Maha Kassapa said to have a strong
resemblance to the Buddha.
• Nanda often mistaken for the Buddha from
a distance.
Dhatu-vibhanga Sutta MN 140
Ven. Pukkusati : “I have gone forth out of
dedication to that Blessed One. That Blessed
One is my teacher. It is of that Blessed One's
Dhamma that I approve."
The Buddha : "But where, monk, is that Blessed
One staying now? Have you ever seen that
Blessed One before? On seeing him, would you
recognize him?“
Ven. Pukkusati : "No, my friend, I have never
seen the Blessed One before, nor on seeing him
would I recognize him."
Dhatu-vibhanga Sutta MN 140
Ven. Pukkusati : “I have gone forth out of
dedication to that Blessed One. That Blessed
One is my teacher. It is of that Blessed One's
Dhamma that I approve."
The Buddha : "But where, monk, is that Blessed
One staying now? Have you ever seen that
Blessed One before? On seeing him, would you
recognize him?“
Ven. Pukkusati : "No, my friend, I have never
seen the Blessed One before, nor on seeing him
would I recognize him."
Dhatu-vibhanga Sutta MN 140
Ven. Pukkusati : “I have gone forth out of
dedication to that Blessed One. That Blessed
One is my teacher. It is of that Blessed One's
Dhamma that I approve."
The Buddha : "But where, monk, is that Blessed
One staying now? Have you ever seen that
Blessed One before? On seeing him, would you
recognize him?“
Ven. Pukkusati : "No, my friend, I have never
seen the Blessed One before, nor on seeing him
would I recognize him."
Dhatu-vibhanga Sutta MN 140
Ven. Pukkusati : “I have gone forth out of
dedication to that Blessed One. That Blessed
One is my teacher. It is of that Blessed One's
Dhamma that I approve."
The Buddha : "But where, monk, is that Blessed
One staying now? Have you ever seen that
Blessed One before? On seeing him, would you
recognize him?“
Ven. Pukkusati : "No, my friend, I have never
seen the Blessed One before, nor on seeing him
would I recognize him."
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Feet with level soles (flat feet)
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Tall as a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Hands and feet are webbed
Arms reaching down to the knees
Male organs enclosed in a sheath
Tall as a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Generosity, beneficial conduct, impartiality
Arms reaching down to the knees
Male organs enclosed in a sheath
Tall as a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Generosity, beneficial conduct, impartiality
Knows the nature of beings
Male organs enclosed in a sheath
Tall as a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Generosity, beneficial conduct, impartiality
Knows the nature of beings
Reunites family, relatives and friends
Tall as a banyan tree
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Generosity, beneficial conduct, impartiality
Knows the nature of beings
Reunites family, relatives and friends
Considerate for the welfare of beings
Forty teeth
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Generosity, beneficial conduct, impartiality
Knows the nature of beings
Reunites family, relatives and friends
Considerate for the welfare of beings
Abandoning wrong speech & rejoicing in peace
Tongue can touch the forehead
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Generosity, beneficial conduct, impartiality
Knows the nature of beings
Reunites family, relatives and friends
Considerate for the welfare of beings
Abandoning wrong speech & rejoicing in peace
Practicing blameless & agreeable speech
Head like a turban
32 Marks of a Great Man
Lakkhana Sutta DN. 30
Good conduct of body, speech and mind
Generosity, beneficial conduct, impartiality
Knows the nature of beings
Reunites family, relatives and friends
Considerate for the welfare of beings
Abandoning wrong speech & rejoicing in peace
Practicing blameless & agreeable speech
Foremost in skill and behaviour
Presenting Rational Buddhism
The early Buddhists were well aware of the
Brahmanical concept that a ‘Great Man' could be
known by his physical characteristics.
This concept was rejected by teachings such as
the Lakkhana Sutta.
The Sutta’s message is that our conduct of body,
speech and mind are far more important than our
physical characteristics.
Presenting Rational Buddhism
The early Buddhists were well aware of the
Brahmanical concept that a ‘Great Man' could be
known by his physical characteristics.
This concept was rejected by teachings such as
the Lakkhana Sutta.
The Sutta’s message is that our conduct of body,
speech and mind are far more important than our
physical characteristics.
Presenting Rational Buddhism
The early Buddhists were well aware of the
Brahmanical concept that a ‘Great Man' could be
known by his physical characteristics.
This concept was rejected by teachings such as
the Lakkhana Sutta.
The Sutta’s message is that our conduct of body,
speech and mind are far more important than our
physical characteristics.
Presenting Rational Buddhism
However, the method employed by this Sutta is
suitable only for a culture and society of
Brahmanism or Hinduism.
Such an approach is unlikely to work in today’s
modern and educated society, and will probably
even cast doubts on the credibility of Buddhism.
It may also impede new entrants to Buddhism,
and hinder the learning and development of
practicing Buddhists.
Presenting Rational Buddhism
However, the method employed by this Sutta is
suitable only for a culture and society of
Brahmanism or Hinduism.
Such an approach is unlikely to work in today’s
modern and educated society, and will probably
even cast doubts on the credibility of Buddhism.
It may also impede new entrants to Buddhism,
and hinder the learning and development of
practicing Buddhists.
Presenting Rational Buddhism
However, the method employed by this Sutta is
suitable only for a culture and society of
Brahmanism or Hinduism.
Such an approach is unlikely to work in today’s
modern and educated society, and will probably
even cast doubts on the credibility of Buddhism.
It may also impede new entrants to Buddhism,
and hinder the learning and development of
practicing Buddhists.
Presenting Rational Buddhism
Buddhism should not be presented as mythical,
mysterious, fantastical and excessively difficult.
Buddhism should nowadays be presented in a
manner that is clear, down-to-earth, practical and
above all, applicable to modern society and daily
life.
In this way, more and more people will be able to
accept and truly practice the Dhamma in the way
that the Buddha originally envisaged.
Presenting Rational Buddhism
Buddhism should not be presented as mythical,
mysterious, fantastical and excessively difficult.
Buddhism should nowadays be presented in a
manner that is clear, down-to-earth, practical and
above all, applicable to modern society and daily
life.
In this way, more and more people will be able to
accept and truly practice the Dhamma in the way
that the Buddha originally envisaged.
Presenting Rational Buddhism
Buddhism should not be presented as mythical,
mysterious, fantastical and excessively difficult.
Buddhism should nowadays be presented in a
manner that is clear, down-to-earth, practical and
above all, applicable to modern society and daily
life.
In this way, more and more people will be able to
accept and truly practice the Dhamma in the way
that the Buddha originally envisaged.
The Miracle of Instruction
Sangarava Sutta AN 3.60
"Brahman, there are these three miracles.
Which three? The miracle of psychic
power, the miracle of telepathy, and the
miracle of instruction.
"As for the miracle where a certain person
gives instruction in this way… this is the
miracle that, of the three, appeals to me as
the highest & most sublime.”
The Miracle of Instruction
Sangarava Sutta AN 3.60
"Brahman, there are these three miracles.
Which three? The miracle of psychic
power, the miracle of telepathy, and the
miracle of instruction.”
"As for the miracle where a certain person
gives instruction in this way… this is the
miracle that, of the three, appeals to me as
the highest & most sublime.”
The Miracle of Instruction
Sangarava Sutta AN 3.60
"Brahman, there are these three miracles.
Which three? The miracle of psychic
power, the miracle of telepathy, and the
miracle of instruction.”
"As for the miracle where a certain person
gives instruction in this way… this is the
miracle that, of the three, appeals to me as
the highest & most sublime.”
The Miracle of Instruction
Do we need all these far-fetched and fantastical
stories to impress people about the Buddha and
about Buddhism?
It is now a different day and age, where people
are more intelligent and educated.
Presenting Buddhism with excessive myths,
legends and miracles only serves to degrade
Buddhism and detract from the real teachings of
the Buddha.
The Miracle of Instruction
Do we need all these far-fetched and fantastical
stories to impress people about the Buddha and
about Buddhism?
It is now a different day and age, where people
are more intelligent and educated.
Presenting Buddhism with excessive myths,
legends and miracles only serves to degrade
Buddhism and detract from the real teachings of
the Buddha.
The Miracle of Instruction
Do we need all these far-fetched and fantastical
stories to impress people about the Buddha and
about Buddhism?
It is now a different day and age, where people
are more intelligent and educated.
Presenting Buddhism with excessive myths,
legends and miracles only serves to degrade
Buddhism and detract from the real teachings of
the Buddha.
The Miracle of Instruction
We should look deeper into any legends and
miracles and if necessary, rationalize and put
them in the proper context.
Buddhists should now be more discerning and
not just take everything on faith, even towards
the scriptures.
We should not forget to apply the Buddha’s
advice in the Kalama Sutta, even to our own
scriptures and teachings.
The Miracle of Instruction
We should look deeper into any legends and
miracles and if necessary, rationalize and put
them in the proper context.
Buddhists should now be more discerning and
not just take everything on faith, even towards
the scriptures.
We should not forget to apply the Buddha’s
advice in the Kalama Sutta, even to our own
scriptures and teachings.
The Miracle of Instruction
We should look deeper into any legends and
miracles and if necessary, rationalize and put
them in the proper context.
Buddhists should now be more discerning and
not just take everything on faith, even towards
the scriptures.
We should not forget to apply the Buddha’s
advice in the Kalama Sutta, even to our own
scriptures and teachings.
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
Prepared by T Y Lee
www.justbegood.net