Transcript A. Impermanence (anitya/ anicca), not-Self (anātman/ anattā), and dis-ease (duḥkha/dukkha) B. Generosity (dāna), ethical conduct (sīla), cultivation (bhāvana) C.

A. Impermanence (anitya/ anicca), not-Self
(anātman/ anattā), and dis-ease
(duḥkha/dukkha)
B. Generosity (dāna), ethical conduct (sīla),
cultivation (bhāvana)
C. Buddha, Dharma/Dhamma, Saṇgha
• Impermanence (anitya/ anicca), not-Self (anātman/
anattā), and dis-ease (duḥkha/dukkha) are the three
marks of existence.
• Generosity (dāna), ethical conduct (sīla), cultivation
(bhāvana) are the three ways in which a Buddhist can
generate merit.
• The Buddha, Dharma/Dhamma, and Saṇgha are the
three jewels.
Next Question
• Impermanence (anitya/ anicca), not-Self (anātman/
anattā), and dis-ease (duḥkha/dukkha) are the three
marks of existence.
• Generosity (dāna), ethical conduct (sīla), cultivation
(bhāvana) are the three ways in which a Buddhist can
generate merit.
• The Buddha, Dharma/Dhamma, and Saṇgha are the
three jewels.
Next Question
True
False
• Dependent Origination is a causal system that is taught
by the Buddha. Everything within saṃsāra is caused into
existence, which in turn causes something else into
existence. Nothing can exist ex nihilo.
• Saṃsāra is an ceaseless series of cause and effect.
Although there might be the appearance of stability this is
not the case.
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• Dependent Origination is a causal system that is taught
by the Buddha. Everything within saṃsāra is caused into
existence, which in turn causes something else into
existence. Nothing can exist ex nihilo.
• Saṃsāra is an ceaseless series of cause and effect.
Although there might be the appearance of stability this is
not the case.
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A. A good death is one in which the individual
passes away in their sleep
B. A good death is one in which the individual dies
suddenly and unexpectedly
C. A good death is one in which the individual is
conscious and aware of what is happening to them
• For Buddhists a good death is one in which the individual
is conscious and aware of what is happening to them.
This is because the individual can focus their mind on
religious thoughts. The dying moments are an important
part in determining rebirth.
• Dying whilst asleep means that the individual does not
have the opportunity to properly direct their thoughts.
Dying suddenly and unexpectedly is considered to be a
bad death, especially if the manner of death is
particularly traumatic or violent.
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• For Buddhists a good death is one in which the individual
is conscious and aware of what is happening to them.
This is because the individual can focus their mind on
religious thoughts. The dying moments are an important
part in determining rebirth.
• Dying whilst asleep means that the individual does not
have the opportunity to properly direct their thoughts.
Dying suddenly and unexpectedly is considered to be a
bad death, especially if the manner of death is
particularly traumatic or violent.
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A. 27 days
B. 49 days
C. 77 days
• In Tibetan Buddhism, after the last breath is taken, the
individual is in an intermediate state between their
previous life and their new life. This state, known as the
bardo can last up to 49 days.
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• In Tibetan Buddhism, after the last breath is taken, the
individual is in an intermediate state between their
previous life and their new life. This state, known as the
bardo can last up to 49 days.
Next Question
True
False
• Within Buddhist practice there are no last rites that must
be performed. Members of the Saṇgha do not have to be
present at the moment of death. The family and friends of
the dying person can chant passages from Buddhist
literature or remind the dying person of their past
meritorious deeds
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• Within Buddhist practice there are no last rites that must
be performed. Members of the Saṇgha do not have to be
present at the moment of death. The family and friends of
the dying person can chant passages from Buddhist
literature or remind the dying person of their past
meritorious deeds.
Next Question
What is
this?
A. The previous picture is of a white cloth that
was offered to monks as part of the matakavastra-puja
B. The previous picture is of a white cloth that
is offered to the dead in the Ghost Month
festival in China
C. The previous picture is of a white cloth that
is used to dress the head of the family of the
deceased.
• The white cloth is part of the “offering of the cloth of the
dead ceremony” (mataka-vastra-pūjā). This ritual is found
within Theravāda cultures. In the context of a funeral
monks are offered a white cloth which is symbolic of the
ascetic practice of making robes from charnel ground
rags. As it is an offering to the monks this ritual generates
merit for the deceased.
Next Question
• The white cloth is part of the “offering of the cloth of the
dead ceremony” (mataka-vastra-pūjā). This ritual is found
within Theravāda cultures. In the context of a funeral
monks are offered a white cloth which is symbolic of the
ascetic practice of making robes from charnel ground
rags. As it is an offering to the monks this ritual generates
merit for the deceased.
Next Question
True
False
• This can be done in Pali (the scriptural language of
Theravāda Buddhism) Tibetan, Chinese, Japanese or
even in English. It can be said in any language. There
can be a homage paid to the Buddha, this would be
repeated three times. There could be verses from
Tibetan, Mahayana and Theravada literature depending
upon the tradition of the deceased.
Next Question
• This can be done in Pali (the scriptural language of
Theravāda Buddhism) Tibetan, Chinese, Japanese or
even in English. It can be said in any language. There
can be a homage paid to the Buddha, this would be
repeated three times. There could be verses from
Tibetan, Mahayana and Theravada literature depending
upon the tradition of the deceased.
Next Question
What are the
yellow slips on
the wall?
A. Letters to the buddha
B. Lotus Seats
C. A list of who has been good and who
has been bad
• At the start of the Chinese Ghost Month laypeople buy
yellow paper slips, called ‘lotus seats’, to be displayed in
a hall in the monastery temporarily known as the ‘Hall of
Rebirth’. The ‘lotus seats’ state the name of the person
who bought it and the name of the being to whom it is
dedicated. At the end of the Ghost Month they are burned
along with the paper money.
Next Question
• At the start of the Chinese Ghost Month laypeople buy
yellow paper slips, called ‘lotus seats’, to be displayed in
a hall in the monastery temporarily known as the ‘Hall of
Rebirth’. The ‘lotus seats’ state the name of the person
who bought it and the name of the being to whom it is
dedicated. At the end of the Ghost Month they are burned
along with the paper money.
Next Question
A. To make sure that the deceased will
have good rebirth
B. To help those who had a bad death
C. To help them become ghosts
• Merit can be given to the dead for a number of reasons.
Families often give merit to deceased relatives in order to
help them have better rebirths. In China and Laos there
are festivals for the dead where merit is given to ghosts
and people who suffered from ‘bad’ deaths in order to
improve their situation.
• Becoming a ghost is not desirable within Buddhist
cultures.
Next Question
• Merit can be given to the dead for a number of reasons.
Families often give merit to deceased relatives in order to
help them have better rebirths. In China and Laos there
are festivals for the dead where merit is given to ghosts
and people who suffered from ‘bad’ deaths in order to
improve their situation.
• Becoming a ghost is not desirable within Buddhist
cultures.
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A. It is not important
B. It shapes not only the manner of death
but the type of rebirth
C. Remaining karmic seeds are transferred
on death to the person nearest the body.
• A person’s rebirth is dependent on their previous
thoughts and actions. Each intentional action, good or
bad, is resultant in karma/kamma. Good karma will allow
for a good rebirth and vice versa.
• The last moment of a person’s life is important because
their last thoughts and feelings will be a deciding factor.
These last moments are themselves governed by karma.
Karma operates on an extremely large time scale in
Buddhism. While a good death moment cannot cancel
out any bad karma, it can be a head start to a better life
style which is conducive to generating merit.
• A person’s rebirth is dependent on their previous
thoughts and actions. Each intentional action, good or
bad, is resultant in karma/kamma. Good karma will allow
for a good rebirth and vice versa.
• The last moment of a person’s life is important because
their last thoughts and feelings will be a deciding factor.
These last moments are themselves governed by karma.
Karma operates on an extremely large time scale in
Buddhism. While a good death moment cannot cancel
out any bad karma, it can be a head start to a better life
style which is conducive to generating merit.