Buddhists Ultimate Goal: LIKE SIDDHARTA GAUTAMA TO BECOME A BUDDAH (enlightened one) which leads to NIRVANA (free from suffering, ie. SALVATION) Means in Achieving such Goal: The followers of Buddhism are expectedto live their lives according to BUDDHA'S DHARMA. (it is a way life for Buddhist which consists of Gautama’s core teachings: 4 Noble Truths, 8 fold Path, 5 precepts)LIVING ACCORDING TO DHARMA: Every Buddhist must come to realize the 4 Noble Truths in lite LHLUMAN CONDITION: SUFFERINGS AREALUTY IN LIFE (DUKKHA) 2 TYPES OF SUFFERING: A. j Birth in this World, Aches & Pains of Deseases, Disability of Old Age, Death B. Union with the Unpleasant, Separation with the Pleasant, Feeling of Disappointment brought failure of not having one’s desire, Fear of losing what one possess. Thus, every human beingis subjected by this life’s condition, ie. Suffering is a reality in Life.2.CAUSE OF SUFFERING (Samudaya) ACCORDING TO BUDDHA, THE ROOT CAUSE OF SUFFERING IS THE TANHA: (craving! selfish desire) A. This desire springs from one’s EGOCENTRIC SELE that becomes the reason why one has the tendency to be self-centered and narcissistic (I, Me, Mine, Myself) B. Gautama’s Warning: Selfish desires are dangerous for it will surely affect one’s relationship with others, which eventually leads to justto achieve one’s END (SELFISH DESIRE)A. THIS NOBLE TRUTH IS RELATED TO THE BELIEF IN THE LAW OF IMPERMANENCE (ANIKKA), “which emphasizes that everything is in flux, and thus nothing would lasts long.” Hence, suffering can be stopped B. This noble truth emphasizes the FREEING OF ONESELF FROM IGNORANCE. (Ignorance here is understood in relation to living one’s life: A PERSON IS IGNORANT IF HE LIVES HIS LIFE ONLYBY MERELY FULFILLING HIS SELFISH DESIRES)GAUTAMA provides a means in putting an end of suffering through his NOBLE §-FOLD PATH, 1. RIGHT VIEW It means the awareness of the Law of Karma, and the four Noble Truths. 2. RIGHT THOUGHT It means avoiding thoughts of anger, greed, & elicit desires 3. It means avoiding lies, unkind speech, and gossips 4. It means avoiding lifestyles and occupation that harm oneself and other beings.LIVING ACCORDING TO DHARMA: 5. RIGHT EFFORT It means doing one’s best in doing good things at the right time. 6. RIGHT MINDFULNESS It means learning to be attentive to the present moment. Fz It means training the mind to be focused and calm. 8. RIGHT ACTION It means avoiding e EIVE PRECEPTS: 1. The precept to abst 2. The precept to abst. 3. The precept to abst acts, those that against the from destroying living beings (killing). from taking things not given (stealing). from sexual misconduct. 4. The precept to abstain from false speech (lying). 5. The precept to abstain from anything that causes intoxication ce (getting drunk or using illeaaldruas.)SUFFERING) HOWEVER, GAUTAMA ALSO HIGHLIGHTS THAT WHEN ONE LIVES HIS/HER LIFE ACCORDING TO DHARMA, ONE MUST ALWAYS SEEK THE GUIDANCE On, ” (monastic order founded by Buddha that preserves his teachings throughout generations) No wonder why Buddhists would always recite their 3 JEWELS in their morning prayer for 3 times: “1 GO TO BUDDHA FOR REFUGE. ! GO TO DHARMAFOR REFUGE. | GO TO ‘SANGHA FOR REFUGE”Hieuccipmon, «= Gausporsurrenus == _geasapou or sucremuS SUPrERING IP REAL Tanna [oRANGy FREE PROM SGNORANGE™ RIGHT: UNDERSTANDING, THOUGHT, CONCENTRATION, MINDFULNESS, SPEECH. EEFORT LIVELIHOOD, ee " e ncttoes me § PRECEPTS THEN. ONE WILL BECOME A BUDDHA & EVENTUALLY TAIN SALVATIONQUEST OF CONFUCIUS -PRIMARY CONCERN- WHAT IS THE BEST WAY TO LIVE? -ULTIMATE GOAL- THE BEST WAY TO LIVE IS TO STRIVE TO BEA “CHUN TZU” {Refers to the IDEAL/SUPERIOR PERSON (gentleman)} WHAT DOES THIS MEAN?:TRAITS OF BEING A CHUN(®T. ae A key characteristic of what it meansto bea Chun Tzuis this first trait called REN -it refers to human heartedness, goodness, benevolence, man-to-man-ness; what makes man distinctively human (that which gives human beings their humanity). -it is the sense for the dignity of human life— a feeling of humanity towards others and self-esteem for yourself.TRAITS OF BEING A CHUN BASICALLY, REN IS VIRTUE THAT WHICH MAKES HUMAN BEING AS A MORAL BEING. ASA PARTICULAR VIRTUE THIS MEANS NOTHING ELSE BUT tLOVEs” He says: “if a man sets his hearton benevolence (ren), he will be free from evil” “Donot do unto others what you would notwant others do unto YOu” (shu-reciprocity) THUS, the virtue REN is about LOVE FOR OTHERSTRAITS OF BEING A CHUN TZU 2. We can be a Chun Tzu through i WHAT IS LI? - It refers to the “PROPRIETY or proper conduct” especially in various cultural practices. -in simple terms, its about on how one should actin a community. According to Confucius there are ways on how to havea proper conduct:Ways to have proper, conduct: A. BECTIFICATION OF NAMES. -Itis about establishing the FIVE RELATIONSHIPS and to participate in these relationships WELL. Confucius definesthe 5 Important Relationships: - Ruler-Subject - Parent-Child - Husband-Wife - Elder Brother-Younger Brother - Elder Friend-Younger FriendConfucius believed that: People are naturally Good and thus, they are to treat one another humanely. In order to maintain a harmonious way of living with other people, every individual must find, and accept their proper place in the society. Within each relationship, each member has certain RESPONSIBILITY SUPERIOR { ruler, husband, father, elder brother takes care of owes and sets good loyalty and example tor ‘obadience to INFERIOR [ | subject, wife, son, younger brotherWays to have proper, conduct: THUS, CONFUCIUS IS TRYING TO ESTABLISH SOME SORT OF ORDER OR STRUCTURE WITHIN A SOCIETY BY MAINTAINING THESE RELATIONSHIPSWays to have proper, conduct: B. Another aspect of having properconductis “XIAO” WHAT IS XIAO? - itis also known as filial piety. - It refers to a traditional cultural imperative which is about having reverence for family, particularly “obedience to parents”Ways to have proper, conduct: FILIAL PIETY implies that: - ONE must havea sense of LOYALTY TO THE FAMILY. - Family must be a priority; honored; and must be treated with utmostimportance through: - respecting one’s parents andancestors - having profoundrespectfor one’s living elders (men of wisdom) Confucius says: “while your parents are alive, a good son (daughter) does not wander for a field.” (Reality Check)Mai PES oy AN -Y IMPORTAN fF? FOR CONFUCIUS: He firmly believed that FAMILIAL RELATIONSHIPS are the foundation for society. - the basis of the relationship between children and their parents is the concept of filial piety. -this means that children will demonstrate devotion and dedication to their parents in both thought and action— beginning in childhood and lastingin adulthood. Thus, the role of the family is vital in inculcating children in proper behaviorto prepare them for life in society that is based on hierarchy, respect and education.C. Another aspect of having proper conductis through internalizing the “DOCTRINE OF THE MEAN” WHAT IS THIS DOCTRINE ALL ABOUT? - itemphasizes that people should live in moderation! Not striving for excess and to always value compromise.3. (ZHI) WISDOM It is a virtue that uses one’s innate knowledge in distinguishing what is right from wrong. Thus it is a virtue necessary in the practice of moral norms.TRAITS OF BEING A CHUN TZU 4. One can bea Chun Tzu throwdgh Cy) It is a MORAL DISPOSITION to do good and the fortitude to do one’s duty. It also refers to preserving one’s integrity, upholding what is just, taking a stand against immoral practices. It is the ability to feel, under the circumstances whatthe right thing to do.NATURE OF THE 4 CARDINAL VIRTUES These Cardinal Virtues are internal and not external to human nature; And that they are the original nature of alLhuman beings Thus, wt i keels i life is to allow the jaieal t £ lf - itself.Mencius holds that all humans have innate but incipient tendencies toward benevolence, righteousness, wisdom, and propriety. Employing an agricultural metaphor, he refers to these tendencies as “SPROUTS” (2A6). The sprouts are manifested in cognitive and emotional reactions characteristic of the virtues. However, as Mencius's carefully chosen sprout metaphorsuggests that, ii reEero) NAY an 5) HENCE, THE FEELING OF COMPASSION IS THE BEGINNING OF BENEVOLENCE (REN) THE FEELING OF SHAMEIS THE BEGINNING OF RIGHTEOUSNESS (YI) THE FEELING OF MODESTY AND YIELDINGIS THE BEGINNING OF PROPRIETY (LI) THE SENSE OF RIGHT AND WRONG IS THE BEGINNING OF WISDOM (ZHI)MECHANISM IN FULFILING SUCH ULTIMATE CONCERN: THE BESTWAY TO LIVE ONE’S LIFE IS IOLIVE IN HARMONY WITH THE TAO Cihe Way ) What is Tao? ITIS THE UNDERLYING ORDER THAT GOVERNS THE UNIVERSE2 WAYS IN LIVING WITH THE TAO TO EMBRACE WILLINGLY THE YIN YANG The concept of Yin and Yang refers to the reality of opposites that does not contradict but compliment with each other. And thus, creates harmony and balance. Yin and Yang is like the reality of breathing; breathing in and out allows us human beings to continue living. THUS, It meansthat one must acceptthis reality of complimentary opposites in life in orderto maintain harmony in one’s life and creates 00m peace within one self.Pa ey ING WITH THE TAO TO LIVE IN THE PRINCIPLE OF WU WEI The principle of wu wei is the heart of whatit means to follow THE WAY. ACCORDING TOLAO T2U: “The Way neveracts, yet nothing is leftundone” This does not mean “notacting, laziness, mediocrity, or settling for less” Rather “effortless acting” by being at peace while doinga particular task intelligently.2 WAYS IN ed NG WITH THE sTAO IV BESILIENCY: like that of the Bamboo that bends when the wind blows. Thus, it is about learning to adjust always in every situation espc. when unexpected occurrences come into play. SPONTANEITY GOING WITH THE FLOW Jlike that of the WATER in the river that naturally flows towards the sea. Thus, it means navigating through the natural flow of the river instead of trying to control it and swim against its current. orderto avoid burning out oneself, anxiety disorders, alin depressions, one has to let go of the past and of the future by ivi it without focusing entirely on the present moment and living wi hesitation.