2. AN INTRODUCTION TO
AN INTRODUCTION TO
BUDDHISM
BUDDHISM
An Introduction to Buddhism
An Introduction to Buddhism
To do no evil;
To do no evil;
To cultivate good;
To cultivate good;
To purify one's mind:
To purify one's mind:
This is the teaching of the Buddhas.
This is the teaching of the Buddhas.
--The Dhammapada
--The Dhammapada
3. INTRODUCTION
INTRODUCTION
• The Buddha was born Siddhartha
The Buddha was born Siddhartha
Gautama, a prince of the Sakya
Gautama, a prince of the Sakya
tribe of Nepal in Lombini, at
tribe of Nepal in Lombini, at
approximately 563 BC.
approximately 563 BC.
• When he was 29 yrs. old, he left the
When he was 29 yrs. old, he left the
comforts of his home to seek the
comforts of his home to seek the
meaning of the suffering he saw
meaning of the suffering he saw
around him.
around him.
4. INTRODUCTION
INTRODUCTION
On the full moon of May, with the
On the full moon of May, with the
rising of the morning star,
rising of the morning star,
Siddhartha Gautama became the
Siddhartha Gautama became the
Buddha, the enlightened one.
Buddha, the enlightened one.
5. INTRODUCTION
INTRODUCTION
For 45 years more he taught people
For 45 years more he taught people
the path or Dharma he had realized
the path or Dharma he had realized
in that moment.
in that moment.
Many followed him until at 80 yrs
Many followed him until at 80 yrs
old he died.
old he died.
His last words were:
His last words were:
6. INTRODUCTION
INTRODUCTION
Impermanent are all created things;
Impermanent are all created things;
Strive on with awareness.
Strive on with awareness.
-Siddharta Gautama
-Siddharta Gautama
Buddha
Buddha
7.
8. THE ENLIGHTENMENT
THE ENLIGHTENMENT
An astrologer visited the young Siddhartha
An astrologer visited the young Siddhartha
Gautama’s, father—King Śuddhodana—and
Gautama’s, father—King Śuddhodana—and
prophesied that Siddhartha would either
prophesied that Siddhartha would either
1.
1. become a great king
become a great king
2.
2. or renounce the material world to become a
or renounce the material world to become a
holy man,
holy man,
If and only if he sees what life was like outside the
If and only if he sees what life was like outside the
palace walls.
palace walls.
9. THE ENLIGHTENMENT
THE ENLIGHTENMENT
Śuddhodana was determined to
Śuddhodana was determined to
see his son become a king so he
see his son become a king so he
prevented him from leaving the
prevented him from leaving the
palace grounds.
palace grounds.
10. THE ENLIGHTENMENT
THE ENLIGHTENMENT
But at age 29, despite his father's
But at age 29, despite his father's
efforts, Siddhartha ventured beyond
efforts, Siddhartha ventured beyond
the palace several times. In a
the palace several times. In a
series of encounters—known in
series of encounters—known in
Buddhist literature as the
Buddhist literature as the four
four
sights.
sights.
11. 4 sights
4 sights
Buddha encountered:
Buddha encountered:
an old man,
an old man,
a sick man,
a sick man,
a corpse and, finally,
a corpse and, finally,
an ascetic holy man,
an ascetic holy man,
These experiences prompted
These experiences prompted
Gautama to abandon royal life and
Gautama to abandon royal life and
take up a spiritual quest.
take up a spiritual quest.
12. THE ENLIGHTENMENT
THE ENLIGHTENMENT
Realization: SUFFERING!
Realization: SUFFERING!
He studied with famous teachers
He studied with famous teachers
but he failed to look for an answer
but he failed to look for an answer
to his questions.
to his questions.
He continued his quest.
He continued his quest.
13. THE ENLIGHTENMENT
THE ENLIGHTENMENT
He next attempted an extreme
He next attempted an extreme
asceticism* (see next slide), which
asceticism* (see next slide), which
was a religious pursuit common
was a religious pursuit common
among the Shramanas, but this
among the Shramanas, but this
kind of practice did not end his
kind of practice did not end his
sufferings rather it made him suffer
sufferings rather it made him suffer
more.
more.
14. Asceticism**
Asceticism**
The belief that we can achieve
The belief that we can achieve
holiness by bringing pain to our
holiness by bringing pain to our
bodies.
bodies.
Focusing on the spiritual as the
Focusing on the spiritual as the
physical/matter is the root of evil.
physical/matter is the root of evil.
15. THE ENLIGHTENMENT
THE ENLIGHTENMENT
He was so hungry so he accepted
He was so hungry so he accepted
food from a young girl, and he
food from a young girl, and he
decided to devote himself to
decided to devote himself to
anapanasati
anapanasati meditation.
meditation.
Middle Way (
Middle Way ( madhyamā-pratipd
madhyamā-pratipd): a
): a
path of moderation between the
path of moderation between the
extremes of self-indulgence and
extremes of self-indulgence and
self-mortification.
self-mortification.
16. THE ENLIGHTENMENT
THE ENLIGHTENMENT
At the age of 35, he famously sat in
At the age of 35, he famously sat in
meditation under a
meditation under a Bodhi
Bodhi tree— in
tree— in
the town of
the town of Bodh Gava
Bodh Gava, India, and
, India, and
vowed not to rise before achieving
vowed not to rise before achieving
enlightenment.
enlightenment.
17. THE ENLIGHTENMENT
THE ENLIGHTENMENT
After many days, he finally liberated
After many days, he finally liberated
himself from the cycle of suffering
himself from the cycle of suffering
and rebirth, and arose as a fully
and rebirth, and arose as a fully
enlightened being.
enlightened being.
18. THE ENLIGHTENMENT
THE ENLIGHTENMENT
“
“It is obviously difficult, therefore, to write
It is obviously difficult, therefore, to write
a biography of the Buddha that will meet
a biography of the Buddha that will meet
modern criteria, because we have very
modern criteria, because we have very
little information that can be considered
little information that can be considered
historically sound... [but] we can be
historically sound... [but] we can be
reasonably confident Siddhatta Gotama
reasonably confident Siddhatta Gotama
did indeed exist and that his disciples
did indeed exist and that his disciples
preserved the memory of his life and
preserved the memory of his life and
teachings as well as they could “
teachings as well as they could “
(Armstrong, 2004)
(Armstrong, 2004)
Armstrong, Karen (September 28, 2004).
Armstrong, Karen (September 28, 2004).
Buddha.
Buddha. Penguin Press. p. xii.
Penguin Press. p. xii.
19. BASIC BUDDHIST CONCEPTS
BASIC BUDDHIST CONCEPTS
4 NOBLE TRUTHS
4 NOBLE TRUTHS
1. Life is suffering;
1. Life is suffering;
2. Suffering is due to attachment;
2. Suffering is due to attachment;
3. Attachment can be overcome;
3. Attachment can be overcome;
4. There is a path for accomplishing
4. There is a path for accomplishing
this.
this.
20. 4 NOBLE TRUTHS
4 NOBLE TRUTHS
1.
1. LIFE IS SUFFERING (
LIFE IS SUFFERING (Dukkha
Dukkha)
)
Imperfect, stressful, or filled with
Imperfect, stressful, or filled with
anguish.
anguish.
a.
a. A
Anitya
nitya -- the fact that all things
-- the fact that all things
are impermanent, including living
are impermanent, including living
things like ourselves.
things like ourselves.
21. 4 NOBLE TRUTHS
4 NOBLE TRUTHS
b.
b. A
Anatman
natman
-- literally, "no soul". Anatman
-- literally, "no soul". Anatman
means that all things are
means that all things are
interconnected and interdependent,
interconnected and interdependent,
so that no thing -- including
so that no thing -- including
ourselves -- has a separate
ourselves -- has a separate
existence.
existence.
22. 4 NOBLE TRUTHS
4 NOBLE TRUTHS
2. Suffering is due to attachment
2. Suffering is due to attachment
(
(Trishna
Trishna)
)
- desire, clinging, greed, craving, or
- desire, clinging, greed, craving, or
lust. Because we and the world are
lust. Because we and the world are
imperfect, impermanent, and not
imperfect, impermanent, and not
separate, we are forever "clinging"
separate, we are forever "clinging"
to things, and etc.
to things, and etc.
23. 4 NOBLE TRUTHS
4 NOBLE TRUTHS
Dvesha
Dvesha, which means avoidance
, which means avoidance
or hatred. Hatred is its own kind of
or hatred. Hatred is its own kind of
clinging.
clinging.
Avidya
Avidya, ignorance or the refusal to
, ignorance or the refusal to
see. Not fully understanding the
see. Not fully understanding the
impermanence of things is what
impermanence of things is what
leads us to cling in the first place.
leads us to cling in the first place.
24. 4 NOBLE TRUTHS
4 NOBLE TRUTHS
3. The overcoming of attachment:
3. The overcoming of attachment:
nirvana
nirvana.
.
It literally means "blowing out," it
It literally means "blowing out," it
refers to the letting go of clinging,
refers to the letting go of clinging,
hatred, and ignorance, and the full
hatred, and ignorance, and the full
acceptance of imperfection,
acceptance of imperfection,
impermanence, and
impermanence, and
interconnectedness
interconnectedness
25. 4 NOBLE TRUTHS
4 NOBLE TRUTHS
4. And then there is the path, called
4. And then there is the path, called
dharma
dharma.
. Buddha called it the
Buddha called it the
middle way, which is understood as
middle way, which is understood as
meaning the middle way.
meaning the middle way.
No competion only MODERATION.
No competion only MODERATION.
26. The Eightfold Path
The Eightfold Path
1.
1. Right view
Right view is the true
is the true
understanding of the four noble
understanding of the four noble
truths.
truths.
1.
1. Right view
Right view is the true
is the true
understanding of the four noble
understanding of the four noble
truths.
truths.
27. The Eightfold Path
The Eightfold Path
2.
2. Right aspiration
Right aspiration is the true desire
is the true desire
to free oneself from attachment,
to free oneself from attachment,
ignorance, and hatefulness.
ignorance, and hatefulness.
(The 1
(The 1ST
ST
AND 2
AND 2ND
ND
are referred to as
are referred to as
prajña
prajña,
, or wisdom.)
or wisdom.)
28. The Eightfold Path
The Eightfold Path
3.
3. Right speech
Right speech involves abstaining
involves abstaining
from lying, gossiping, or hurtful talk.
from lying, gossiping, or hurtful talk.
29. The Eightfold Path
The Eightfold Path
4.
4. Right action
Right action involves abstaining
involves abstaining
from hurtful behaviors, such as
from hurtful behaviors, such as
killing, stealing, and careless sex.
killing, stealing, and careless sex.
30. The Eightfold Path
The Eightfold Path
5.
5. Right livelihood
Right livelihood means making
means making
your living in such a way as to
your living in such a way as to
avoid dishonesty and hurting
avoid dishonesty and hurting
others, including animals.
others, including animals.
These three are referred to as
These three are referred to as shila
shila,
,
or morality.
or morality.
31. The Eightfold Path
The Eightfold Path
6.
6. Right effort
Right effort is a matter of exerting
is a matter of exerting
oneself in regards to the content of
oneself in regards to the content of
one's mind: Bad qualities should be
one's mind: Bad qualities should be
abandoned and prevented from
abandoned and prevented from
arising again; Good qualities should
arising again; Good qualities should
be enacted and nurtured.
be enacted and nurtured.
32. The Eightfold Path
The Eightfold Path
7.
7. Right mindfulness
Right mindfulness is the focusing
is the focusing
of one's attention on one's body,
of one's attention on one's body,
feelings, thoughts, and
feelings, thoughts, and
consciousness in such a way as to
consciousness in such a way as to
overcome craving, hatred, and
overcome craving, hatred, and
ignorance.
ignorance.
33. The Eightfold Path
The Eightfold Path
8.
8. Right concentration
Right concentration is meditating
is meditating
in such a way as to progressively
in such a way as to progressively
realize a true understanding of
realize a true understanding of
imperfection, impermanence, and
imperfection, impermanence, and
non-separateness.
non-separateness.
The last three are known as
The last three are known as
samadhi
samadhi, or meditation.
, or meditation.
34. 5 SKANDHAS
5 SKANDHAS
The Skandhas
The Skandhas
Skandhas
Skandhas or aggregates are the
or aggregates are the
parts of the self. (amassed,
parts of the self. (amassed,
summative)
summative)
35. Sometimes they are called the
Sometimes they are called the
aggregates of attachment, which
aggregates of attachment, which
bring about suffering. Just like a
bring about suffering. Just like a
car is nothing more than the sum of
car is nothing more than the sum of
its parts, so we are nothing more
its parts, so we are nothing more
than the sum of our parts.
than the sum of our parts.
36. There is no
There is no atman
atman, meaning soul,
, meaning soul,
self, or ego, holding the pieces
self, or ego, holding the pieces
together. Nevertheless, just like the
together. Nevertheless, just like the
car can run despite being nothing
car can run despite being nothing
but a collection of pieces, so we
but a collection of pieces, so we
can live as a person.
can live as a person.
37. 5 SKANDHAS
5 SKANDHAS
1.
1. The First Skandha: Form (Rupa)
The First Skandha: Form (Rupa)
Rupa
Rupa is form or matter; something
is form or matter; something
material that can be sensed. In
material that can be sensed. In
early Buddhist literature,
early Buddhist literature, rupa
rupa
includes the Four Great Elements
includes the Four Great Elements
(solidity, fluidity, heat, and motion)
(solidity, fluidity, heat, and motion)
and their.
and their.
38. These derivatives are the first five
These derivatives are the first five
faculties listed above (eye, ear,
faculties listed above (eye, ear,
nose, tongue, body) and the first
nose, tongue, body) and the first
five derivatives corresponding
five derivatives corresponding
objects (visible form, sound, odor,
objects (visible form, sound, odor,
taste, tangible things).
taste, tangible things).
39. 5 SKANDHAS
5 SKANDHAS
2.
2. The Second Skandha: Sensation
The Second Skandha: Sensation
(Vedana)
(Vedana)
Vedana
Vedana is physical or mental sensation
is physical or mental sensation
that we experience through contact of
that we experience through contact of
the six faculties with the external world.
the six faculties with the external world.
In other words, it is the sensation
In other words, it is the sensation
experienced through the contact of eye
experienced through the contact of eye
with visible form, ear with sound, nose
with visible form, ear with sound, nose
with odor, tongue with taste, body with
with odor, tongue with taste, body with
tangible things, mind (
tangible things, mind (manas
manas) with ideas
) with ideas
or thoughts.
or thoughts.
40. Pleasant, unpleasant, and neutral
Pleasant, unpleasant, and neutral
feelings, coming out of contact
feelings, coming out of contact
between sense organs and objects,
between sense organs and objects,
plus out of the contact between
plus out of the contact between
mind (manas) and mental objects
mind (manas) and mental objects
(ideas, images...).
(ideas, images...).
41. 5 SKANDHAS
5 SKANDHAS
3.
3. The Third Skandha: Perception
The Third Skandha: Perception
(Samjna, or in Pali, Sanna)
(Samjna, or in Pali, Sanna)
Samjna
Samjna is the faculty that
is the faculty that
recognizes. Most of what we call
recognizes. Most of what we call
thinking fits into the aggregate of
thinking fits into the aggregate of
samjna
samjna.
.
43. The word "
The word "samjna
samjna" means
" means
"knowledge that puts together." It is
"knowledge that puts together." It is
the capacity to conceptualize and
the capacity to conceptualize and
recognize things by associating
recognize things by associating
them with other things. For
them with other things. For
example, we recognize shoes as
example, we recognize shoes as
shoes because we associate them
shoes because we associate them
with our previous experience with
with our previous experience with
shoes.
shoes.
44. 5 SKANDHAS
5 SKANDHAS
4.
4. The Fourth Skandha: Mental
The Fourth Skandha: Mental
Formation (Samskara, or in Pali,
Formation (Samskara, or in Pali,
Sankhara)
Sankhara)
All volitional actions, good and bad, are
All volitional actions, good and bad, are
included in the aggregate of mental
included in the aggregate of mental
formations. The aggregate of mental
formations. The aggregate of mental
formations is associated with karma,
formations is associated with karma,
because volitional acts create karma.
because volitional acts create karma.
Samskara
Samskara also contains latent karma
also contains latent karma
that conditions our attitudes and
that conditions our attitudes and
predilections. Biases and prejudices
predilections. Biases and prejudices
belong to this
belong to this skandha
skandha, as do interests
, as do interests
and attractions.
and attractions.
46. 5 SKANDHAS
5 SKANDHAS
5. The Fifth Skandha: Consciousness
5. The Fifth Skandha: Consciousness
(Vijnana, or in Pali, Vinnana)
(Vijnana, or in Pali, Vinnana)
Vijnana
Vijnana is a reaction that has one of
is a reaction that has one of
the six faculties as its basis and
the six faculties as its basis and
one of the six corresponding
one of the six corresponding
phenomena as its object. For
phenomena as its object. For
example, aural consciousness --
example, aural consciousness --
hearing -- has the ear as its basis
hearing -- has the ear as its basis
and a sound as its object. Mental
and a sound as its object. Mental
consciousness has the mind
consciousness has the mind
(
(manas
manas) as its basis and an idea or
) as its basis and an idea or
thought as its object.
thought as its object.
48. The four vices:
The four vices:
1. The destruction of life
1. The destruction of life
2. Stealing
2. Stealing
3. Sexual misconduct
3. Sexual misconduct
4. Lying
4. Lying
49. The four things which lead to evil:
The four things which lead to evil:
1. Desire, meaning greed, lust,
1. Desire, meaning greed, lust,
clinging
clinging
2. Anger and hatred
2. Anger and hatred
3. Ignorance
3. Ignorance
4. Fear and anxiety
4. Fear and anxiety
50. The six ways one dissipates ones
The six ways one dissipates ones
wealth:
wealth:
1. Drinking and drugs
1. Drinking and drugs
2. Carousing late at night
2. Carousing late at night
3. Wasting away your time at
3. Wasting away your time at
shows
shows
4. Gambling
4. Gambling
5. Keeping bad company
5. Keeping bad company
6. Laziness
6. Laziness
51. Friendship
Friendship
A Good Friend:
A Good Friend:
1. is always ready to help you
1. is always ready to help you
2. is steady and loyal
2. is steady and loyal
3. provides good advice
3. provides good advice
4. is sympathetic
4. is sympathetic
52. FRIENDSHIP
FRIENDSHIP
There are four types that are not
There are four types that are not
really your friends, but will make
really your friends, but will make
your life miserable in the long run:
your life miserable in the long run:
1. The leech who appropriates
1. The leech who appropriates
your possessions
your possessions
2. The bull-shitter who manipulates
2. The bull-shitter who manipulates
you
you
3. The boot-licker who flatters you
3. The boot-licker who flatters you
4. The party-animal who
4. The party-animal who
encourages you to do the same
encourages you to do the same
53. BUDDHIST MORALITY
BUDDHIST MORALITY
The
The Pancha Shila
Pancha Shila, or five moral precepts:
, or five moral precepts:
1. Avoid killing, or harming any living thing.
1. Avoid killing, or harming any living thing.
2. Avoid stealing -- taking what is not yours
2. Avoid stealing -- taking what is not yours
to take.
to take.
3. Avoid sexual irresponsibility, which for
3. Avoid sexual irresponsibility, which for
monks and nuns means celibacy.
monks and nuns means celibacy.
4. Avoid lying, or any hurtful speech.
4. Avoid lying, or any hurtful speech.
5. Avoid alcohol and drugs which diminish
5. Avoid alcohol and drugs which diminish
clarity of consciousness.
clarity of consciousness.
The
The Pancha Shila
Pancha Shila, or five moral precepts:
, or five moral precepts:
1. Avoid killing, or harming any living thing.
1. Avoid killing, or harming any living thing.
2. Avoid stealing -- taking what is not yours
2. Avoid stealing -- taking what is not yours
to take.
to take.
3. Avoid sexual irresponsibility, which for
3. Avoid sexual irresponsibility, which for
monks and nuns means celibacy.
monks and nuns means celibacy.
4. Avoid lying, or any hurtful speech.
4. Avoid lying, or any hurtful speech.
5. Avoid alcohol and drugs which diminish
5. Avoid alcohol and drugs which diminish
clarity of consciousness.
clarity of consciousness.
54. Karma and Rebirth
Karma and Rebirth
The wheel of life, or "samsara", is
The wheel of life, or "samsara", is
an ancient symbol that has the
an ancient symbol that has the
same meaning in Buddhism and
same meaning in Buddhism and
Hinduism. It is symbolises the cycle
Hinduism. It is symbolises the cycle
of birth, life, and death. When one
of birth, life, and death. When one
revolution of the wheel is
revolution of the wheel is
completed, life begins again with
completed, life begins again with
rebirth.
rebirth.
55. What is karma?
What is karma?
Karma is a Sanskrit word that
Karma is a Sanskrit word that
literally means "action". The word is
literally means "action". The word is
used to refer to volitional acts as
used to refer to volitional acts as
well as the fruits or consequences
well as the fruits or consequences
that arise from these acts. The idea
that arise from these acts. The idea
of karma had existed in ancient
of karma had existed in ancient
Indian philosophy before the time of
Indian philosophy before the time of
Siddhartha Gautama, and it
Siddhartha Gautama, and it
became an important element of
became an important element of
Buddhist philosophy.
Buddhist philosophy.
56. What is karma?
What is karma?
the law of karma describes the
the law of karma describes the
connection between actions and
connection between actions and
the resulting forces, as follows:
the resulting forces, as follows:
wholesome actions lead to
wholesome actions lead to
wholesome states while
wholesome states while
unwholesome actions lead to
unwholesome actions lead to
unwholesome states, individually as
unwholesome states, individually as
well as collectively.
well as collectively.
57. The ethical dimension.
The ethical dimension.
if one generates bad karma by
if one generates bad karma by
hurting or killing sentient beings,
hurting or killing sentient beings,
one will have to endure the
one will have to endure the
negative consequences of these
negative consequences of these
deeds in this or another lifetime.
deeds in this or another lifetime.
Similarly, if one generates good
Similarly, if one generates good
karma by observing the precepts,
karma by observing the precepts,
positive consequences will follow
positive consequences will follow
inevitably.
inevitably.
58. The karma of past, present, and
The karma of past, present, and
future events are connected by the
future events are connected by the
law of cause and effect.
law of cause and effect.
There is no higher instance, no
There is no higher instance, no
judgement, no divine intervention,
judgement, no divine intervention,
and no gods that steer man's
and no gods that steer man's
destiny, but only the law of karma
destiny, but only the law of karma
itself, which works on a universal
itself, which works on a universal
scale.
scale.
59. Rebirth.
Rebirth.
Buddhists hold that the retributive
Buddhists hold that the retributive
process of karma can span more
process of karma can span more
than one lifetime. Rebirth has
than one lifetime. Rebirth has
always been an important tenet in
always been an important tenet in
Buddhism; and it is often referred to
Buddhism; and it is often referred to
as walking the wheel of life
as walking the wheel of life
(samsara). It is the process of being
(samsara). It is the process of being
born over and over again in
born over and over again in
different times and different
different times and different
situations, possibly for many
situations, possibly for many
thousand times.
thousand times.
60. Only the extinguishment of all
Only the extinguishment of all
karma leads to Nirvana
karma leads to Nirvana
61. BUDDHIST MORALITY
BUDDHIST MORALITY
5 MONASTIC PRECEPTS:
5 MONASTIC PRECEPTS:
6. One simple meal a day, before
6. One simple meal a day, before
noon.
noon.
7. Avoid frivolous entertainments.
7. Avoid frivolous entertainments.
8. Avoid self-adornment.
8. Avoid self-adornment.
9. Use a simple bed and seat.
9. Use a simple bed and seat.
10. Avoid the use of money.
10. Avoid the use of money.
5 MONASTIC PRECEPTS:
5 MONASTIC PRECEPTS:
6. One simple meal a day, before
6. One simple meal a day, before
noon.
noon.
7. Avoid frivolous entertainments.
7. Avoid frivolous entertainments.
8. Avoid self-adornment.
8. Avoid self-adornment.
9. Use a simple bed and seat.
9. Use a simple bed and seat.
10. Avoid the use of money.
10. Avoid the use of money.
62. BUDDHIST MORALITY
BUDDHIST MORALITY
The Paramita
The Paramita
The Perfections or Virtues -- noble
The Perfections or Virtues -- noble
qualities that we should all strive to
qualities that we should all strive to
achieve. Here are two versions:
achieve. Here are two versions:
1. Generosity (P:
1. Generosity (P: dana
dana)
)
2. Moral discipline (P:
2. Moral discipline (P: sila
sila)
)
3. Patience and tolerance (P:
3. Patience and tolerance (P: khanti
khanti)
)
4. Wisdom or (full-) consciousness
4. Wisdom or (full-) consciousness
(P:
(P: pañña
pañña)
)
5. Energy (P:
5. Energy (P: viriya
viriya)
)
6. Renunciation (P:
6. Renunciation (P: nekkhamma
nekkhamma)
)
7. Truthfulness (P:
7. Truthfulness (P: sacca
sacca)
)
8. Determination (P:
8. Determination (P: adhitthana
adhitthana)
)
9. Loving kindness (P:
9. Loving kindness (P: metta
metta)
)
10. Equanimity (P:
10. Equanimity (P: upekkha
upekkha)
)
The Paramita
The Paramita
The Perfections or Virtues -- noble
The Perfections or Virtues -- noble
qualities that we should all strive to
qualities that we should all strive to
achieve. Here are two versions:
achieve. Here are two versions:
1. Generosity (P:
1. Generosity (P: dana
dana)
)
2. Moral discipline (P:
2. Moral discipline (P: sila
sila)
)
3. Patience and tolerance (P:
3. Patience and tolerance (P: khanti
khanti)
)
4. Wisdom or (full-) consciousness
4. Wisdom or (full-) consciousness
(P:
(P: pañña
pañña)
)
5. Energy (P:
5. Energy (P: viriya
viriya)
)
6. Renunciation (P:
6. Renunciation (P: nekkhamma
nekkhamma)
)
7. Truthfulness (P:
7. Truthfulness (P: sacca
sacca)
)
8. Determination (P:
8. Determination (P: adhitthana
adhitthana)
)
9. Loving kindness (P:
9. Loving kindness (P: metta
metta)
)
10. Equanimity (P:
10. Equanimity (P: upekkha
upekkha)
)
63. BUDDHIST MORALITY
BUDDHIST MORALITY
The Brahma Vihara
The Brahma Vihara The four "sublime states"
The four "sublime states"
to which we all should aspire. They are the
to which we all should aspire. They are the
great signs of the
great signs of the Bodhisattva
Bodhisattva, who vows to
, who vows to
remain in
remain in samsara
samsara -- this world of pain and
-- this world of pain and
sorrow -- until all creation can be brought into
sorrow -- until all creation can be brought into
the state of Nirvana together.
the state of Nirvana together.
1.
1. Maitri
Maitri is caring, loving kindness displayed to
is caring, loving kindness displayed to
all you meet.
all you meet.
2.
2. Karuna
Karuna is compassion or mercy, the
is compassion or mercy, the
kindness shown to those who suffer.
kindness shown to those who suffer.
3.
3. Mudita
Mudita is sympathetic joy, being happy for
is sympathetic joy, being happy for
others, without a trace of envy.
others, without a trace of envy.
4.
4. Upeksa
Upeksa is equanimity or peacefulness, the
is equanimity or peacefulness, the
ability to accept the ups and downs of life with
ability to accept the ups and downs of life with
equal dispassion.
equal dispassion.
64. Sigalovada Sutta
Sigalovada Sutta
The Sigalovada Sutta
The Sigalovada Sutta
This Sutra is a record of the words of the
This Sutra is a record of the words of the
Buddha to Sigalo, a young middle class
Buddha to Sigalo, a young middle class
man, who was on his way to worship the
man, who was on his way to worship the
six directions, east, west, north, south,
six directions, east, west, north, south,
up, and down. His father had died and
up, and down. His father had died and
asked him to worship in this very ancient
asked him to worship in this very ancient
fashion in remembrance of him. The
fashion in remembrance of him. The
Buddha, wishing this ritual to have more
Buddha, wishing this ritual to have more
meaning for the young man, advised him
meaning for the young man, advised him
in detail about how to live a good life as
in detail about how to live a good life as
a layman. He phrased himself, as he
a layman. He phrased himself, as he
apparently so often did, using lists, and
apparently so often did, using lists, and
begins by warning him against many of
begins by warning him against many of
the evils of the layman's life.
the evils of the layman's life.
65. Buddhist Symbols
Buddhist Symbols
Lotus Flower
Lotus Flower
Padma - Symbol of Purity. Can be
Padma - Symbol of Purity. Can be
of any colour except blue.
of any colour except blue.
66. Buddhist Symbols
Buddhist Symbols
Dharmachakra
Dharmachakra
The wheel of the law. The eight
The wheel of the law. The eight
spokes represent the eightfold path.
spokes represent the eightfold path.
67. Buddhist Symbols
Buddhist Symbols
Stupa
Stupa
The stupa is a symbolic grave
The stupa is a symbolic grave
monument where relics or the
monument where relics or the
ashes of a holy monk are kept. It
ashes of a holy monk are kept. It
also symbolises the universe
also symbolises the universe
68. Buddhist Symbols
Buddhist Symbols
Triratana
Triratana
The three jewels - the Buddha, the
The three jewels - the Buddha, the
Dhamma, and the Sangha.
Dhamma, and the Sangha.
69. Buddhist Symbols
Buddhist Symbols
Chattra
Chattra
A parasol - protection against all
A parasol - protection against all
evil; high rank.
evil; high rank.
70. Buddhist Symbols
Buddhist Symbols
Dhvaja
Dhvaja
Banner - the victory of the Buddha's
Banner - the victory of the Buddha's
teachings.
teachings.
71. Buddhist Symbols
Buddhist Symbols
Deer
Deer
The deer -usually in pairs-
The deer -usually in pairs-
symbolises the first sermon of the
symbolises the first sermon of the
Buddha which was held in the deer
Buddha which was held in the deer
park of Benares.
park of Benares.
72. Buddhist Symbols
Buddhist Symbols
Naga
Naga
The snake king. Vestige of pre-
The snake king. Vestige of pre-
Buddhist fertility rituals and
Buddhist fertility rituals and
protector of the Buddha and the
protector of the Buddha and the
Dhamma.
Dhamma.
73. MUDRAS
MUDRAS
Mudras Images of the Buddha were
Mudras Images of the Buddha were
produced from the fifth century
produced from the fifth century
onwards. The sacred nature of the
onwards. The sacred nature of the
representation is reflected in the
representation is reflected in the
artistic goal of creating an aura of
artistic goal of creating an aura of
equanimity, perfection, and
equanimity, perfection, and
holiness.
holiness.
74. MUDRAS
MUDRAS
The most important of these
The most important of these
characteristics are perhaps the
characteristics are perhaps the
mudras, or hand gestures, of the
mudras, or hand gestures, of the
Buddha. These well-defined
Buddha. These well-defined
gestures have a fixed meaning
gestures have a fixed meaning
throughout all styles and periods of
throughout all styles and periods of
Buddha images.
Buddha images.
75. MUDRAS
MUDRAS
Bhumisparsa Mudra (Humility)
Bhumisparsa Mudra (Humility)
Touching the earth as Gautama
Touching the earth as Gautama
did, to invoke the earth as witness
did, to invoke the earth as witness
to the truth of his words.
to the truth of his words.
76. MUDRAS
MUDRAS
Varada Mudra (Blessings)
Varada Mudra (Blessings)
Fulfilment of all wishes; the gesture
Fulfilment of all wishes; the gesture
of charity.
of charity.
77. mudras
mudras
Dhyana Mudra (Balance)
Dhyana Mudra (Balance)
The gesture of absolute balance, of
The gesture of absolute balance, of
meditation. The hands are relaxed
meditation. The hands are relaxed
in the lap, and the tips of the
in the lap, and the tips of the
thumbs and fingers touch each
thumbs and fingers touch each
other. When depicted with a
other. When depicted with a
begging bowl this is a sign of the
begging bowl this is a sign of the
head of an order.
head of an order.
78. mudras
mudras
Abhaya Mudra
Abhaya Mudra (Security)
(Security)
Gesture of reassurance, blessing,
Gesture of reassurance, blessing,
and protection. "Do not fear."
and protection. "Do not fear."
79. MUDRAS
MUDRAS
Dharmachakra Mudra (Teaching)
Dharmachakra Mudra (Teaching)
The gesture of teaching. The hands
The gesture of teaching. The hands
are held level with the heart, the
are held level with the heart, the
thumbs and index fingers form
thumbs and index fingers form
circles.
circles.
COOPERATIVE LEARNING
COOPERATIVE LEARNING
80. MUDRAS
MUDRAS
Vitarka Mudra (arguments)
Vitarka Mudra (arguments)
Intellectual argument, discussion.
Intellectual argument, discussion.
The circle formed by the thumb and
The circle formed by the thumb and
index finger is the sign of the Wheel
index finger is the sign of the Wheel
of Law.
of Law.
81. mudras
mudras
Tarjani Mudra (Threat)
Tarjani Mudra (Threat)
Threat, warning. The extended
Threat, warning. The extended
index finger is pointed at the
index finger is pointed at the
opponent.
opponent.
82. MUDRAS
MUDRAS
Namaskara Mudra
Namaskara Mudra (Respect)
(Respect)
Gesture of greeting, prayer, and
Gesture of greeting, prayer, and
adoration. Buddhas no longer make
adoration. Buddhas no longer make
this gesture because they do not
this gesture because they do not
have to show devotion to anything.
have to show devotion to anything.
83. MUDRAS
MUDRAS
Jnana Mudra (Self-Learning)
Jnana Mudra (Self-Learning)
Teaching. The hand is held at chest
Teaching. The hand is held at chest
level and the thumb and index
level and the thumb and index
finger again form the Wheel of Law.
finger again form the Wheel of Law.
84. MUDRAS
MUDRAS
Karana Mudra
Karana Mudra (exorcism)
(exorcism)
Gesture with which demons are
Gesture with which demons are
expelled.
expelled.
85. MUDRAS
MUDRAS
Ksepana Mudra
Ksepana Mudra (immortality)
(immortality)
Two hands together in the gesture of
Two hands together in the gesture of
'sprinkling' the nectar of immortality.
'sprinkling' the nectar of immortality.
86. Uttarabodhi Mudra
Uttarabodhi Mudra (Enlightenment)
(Enlightenment)
Two hands placed together above the
Two hands placed together above the
head with the index fingers together
head with the index fingers together
and the other fingers intertwined. The
and the other fingers intertwined. The
gesture of supreme enlightenment.
gesture of supreme enlightenment.
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