2012 03-24

Buddhist Association of Canada Cham Shan Temple Introduction to Buddhism 2012/03/24 Updated March 2012

Buddhist Association of Canada Cham Shan Templená mó fó tuó南無佛陀 Namo Buddhaná mó dá mó南無達摩 Namo Dharmaná mó sēng qié南無僧伽 Namo Sangha Updated March 2012

Buddhist Association of Canada佛教的教理 – Dharma, Teaching of Buddha 1. 三法印 3 Dharma Seals 2. 四依法 4 Reliance 3. 十善 10 Good Deeds 4. 四聖諦 4 Noble Truths 5. 八正道 8 Fold Path 6. 十二因緣 12 Links of Causation 7. 六度 6 Paramitas 8. 八萬四千法門 84,000 Approaches 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaBuddhist Belief “Every existent is compounded by causes and conditions and is void of an independent self” THE TEACHINGS OF THE BUDDHA by Dharma Master Fa-Fang 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaFour Noble Truths 四諦十六行相苦滅 Suffering Cessation of the 果苦, 無常, 空, 無我 cause of suffering Effect 滅, 靜, 妙, 離集道 Cause of suffering Eightfold Path to end 因集, 因, 生, 緣 suffering Cause 道, 理, 行, 出世間出世間 Mundane Supra-mundane 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaDukkha 1 ordinary suffering (dukkha-dukkha) 2 dukkha as produced by change (veparinama- dukkha) 3 dukkha as conditioned states (samkhara- dukkha) 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaDukkha as conditioned states  Most important philosophical aspect of the First Noble Truth  The Buddha says : – In short these five aggregates of attachment are dukkha‟ – O bhikkhus, what is dukkha? It should be said that it is the five aggregates of attachment‟ 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaYogacara - Mind Only school Function Consciousness Arising of the ego- (6 kinds) consciousness (Pravrittivijñana) (manas) 7 Vasanas Other Store Consciousness Skandhas subconscious - subliminal Conditions (Alayavijñana) 8 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaFive aggregates  The five aggregates are in flux of momentary arising and disappearing  One thing disappears, conditioning the appearance of the next in a series of cause and effect.  There is no unchanging substance in them.  There is nothing behind them that can be called a permanent Self (Atman) 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaNo Soul-Anatta  Mere suffering exists, but no sufferer is found; The deeds are, but no doer is found Buddhaghosa  There is no unmoving mover behind the movement  Thought itself is the thinker 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaThe Arising of Dukkha  Depends on ‟thirst, desire, greed, craving or attachment to Sense pleasure Views Conceptions Wealth and Power Opinions Beliefs Ideas and Ideals Theories 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaThe Arising of Dukkha  Thirst gives rise to all forms of suffering and the continuity of beings  Thirst depends for its arising (samudaya) on sensation (vedana)  Sensation depends on contact (phassa) And so on….  „Thirst has as its centre the false idea of self arising out of ignorance 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaIgnorance (Avidya) 無明 Delusion, full of confusion (惑) – the fundamental seeds of allsufferings.Two categories: 1. Incorrect understanding or misconception (見惑) 2. Incorrect thoughts (思惑) – the function of incorrect understanding Four contra-facts (四顛倒):Take impermanence, sufferings, no-self, unclean as permanence happiness selfclean (以無常苦無我不淨為常樂我淨)::依四念處消除顛倒「觀身不淨、觀受是苦、觀心無常、觀法無我」。 Four severity levels of Avidya: People with sharp faculties believe in and accept the Dharma teaching as soon as they are exposed to; with fruitful present conditions believe in and accept the Dharma teaching after diligent effort by the expounders; with weak faculties or little good deeds believe in and accept the Dharma after persevered effort by the expounders; with severe karmic obstacles never believe in or respect the Dharma teaching in this lifetime. 或有利根，聞即信受。或有善果，勤勸成就。或有暗頓，久化方歸。或有業重，不生景仰。 (地藏菩薩本願經KsitagarbhaBodhisattva’s Fundamental Vows Sutra) Complete cleansing of misconceptions and incorrect thoughts is the first level of enlightenment – Shravaka(聲聞) 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of Canada 6 Fundamental Avidyas 六根本煩惱Greed (貪)Anger (瞋)Ignorance (癡)Arrogance (慢)Doubt about Dharma (疑)Incorrect Self (身見)–me, I have, I am (我,我所,我主)understanding Dichotomy (邊見)– this orthat, existence or emptyor Precept (戒取見)– e.g. asceticism (苦行)misconception(見惑) Prejudices or bias (見取見) All other improper views (邪見)– the law of causality 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaCauses of an Human Being There are four Nutriments (ahara) in the sense of cause or condition‟ necessary for the existence and continuity of beings: 1. Ordinary material food 2. Contact of our sense-organs with the external world 3. Consciousness 4. Mental volition or Will (It creates the root of existence and continuity, striving forward by way of good and bad actions (4th aggregate) 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of Canada 十二因緣與三世因果12 Links in Chain of Causation- 3 Periods in Life Cycle 過去因惑Avidya 無明 Delusion 2 past causes 業Karma 行 Action 現世果苦Dukkha 識 Consciousness 5present effects 名色 Name and form (corporeality and mentality) 六入 Six sense organs 觸 Contact/Impression 受 Perception/Feeling 現世因惑Avidya 愛 Desire/Craving 3 present causes 取 Grasping/Clinging 業Karma 有 Existence 未來果苦Dukkha 生 Birth 2 future effects 老死 Death 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of Canada回向 yuàn xiāo zhàng zhū fán năo s ā nParinamana (Transfer of Merit) 願消三障諸煩惱 We wish to rid ourselves of the three hindrances and all klesas. yuàn dé zhì huì zhēn míng l ĭ a o 願得智慧真明了 We wish to gain wisdom and real understanding. pŭ yuàn zuì zhàng xī chú x i ā o 普願罪障悉消除 We wish all sinful hindrances to be totally eradicated. shì shì cháng xíng pú sà dào 世世常行菩薩道 In one life after another we always follow Bodhisattvas’ paths. 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaThe Arising of Dukkha  The arising of dukkha is within dukkha itself  Thus dukkha (Five Aggregates) has within itself the nature of its own arising, and has also within itself the nature of its own cessation 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of Canada名色 Name and FormThe four great elements:Solid, Liquid, Gas, Energy begin toconverge (四大,地水火風聚合) into fiveaggregates / skandhas (五蘊、五蔭), createsthe fetus from which body, organs, andsenses begin to develop. 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaThe doctrine of no soul: Anatta Paticca-samuppada Conditioned Genesis‟:  1. Through ignorance are conditioned volitional actions or karma-formations  2. Through volitional action is conditioned consciousness  3. Through consciousness are conditioned mental and physical phenomena  4. Through mental and physical physical phenomena are conditioned the six faculties  5. Through the six faculties is conditioned contact 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaThe doctrine of no soul: Anatta  6. Through (sensorial and mental) contact is conditioned sensation  7. Through sensation is conditioned desire, thirst‟  8. Through desire (thirst) is conditioned clinging  9. Through clinging is conditioned the process of becoming  10. Through the process of becoming is conditioned birth  11. Through birth are conditioned  12. decay, death 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaFive effects in the present現在果識 Consciousness名色 Name and Form六入Cognitive Sense faculties/organs觸 Contact - Our sense organs or facultiesbegin to receive external stimuli.受 Feelings - Five types:Sadness, Happiness, Depression, Joy, Equanimity (苦樂憂喜捨) 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaThree causes in the present現在因愛 Attachments - Dwelling onthings, tangible or intangible, dwelling onlikes and dislikes.取 Grasping - Driven by ourattachments, we pursue conditions.有 Existence - New seeds resulted fromgrasping are deposited in ourconsciousness. These seeds with properconditions will produce the future rebirth. 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaDukkha effect in the future未來苦果生 Birth, the karmiceffect of our currentAttachment, Grasping, andExistence. As soon asthere is Birth, Aging andDeath are unavoidable.老死 Aging and Death, Deathis the worst of allsufferings: Buddha toldus it’s like “a liveturtle being de-shelled” 加拿大佛教會 © 2006 Buddhist Association of Canada

Buddhist Association of CanadaCultivation approach修道解脫 The repeating cycle of death-and-rebirth never ends unless the chain is broken. Control the three causes in the present life: Attachments (愛), Grasping (取), and Existence (有). Breaking out from the chain to liberates from the vicious suffering cycle of death-and-rebirth. Pratyeka-Buddha (緣覺) accomplish their level of enlightenment by breaking out of the chain. 加拿大佛教會 © 2006 Buddhist Association of Canada

2012 03-24

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2012 03-24 Presentation Transcript