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Cham Shan Temple
ná mó fó tuó
南 無 佛 陀
Namo Buddha
ná mó dá mó
南 無 達 摩
Namo Dharma
ná mó sēng qié
南 無 僧 伽
Namo Sangha
Updated March 2012
4. 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
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5. Buddhist Association of Canada
Buddhist 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
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三法印 – 3 Zeal of the Dharma
諸行無常 諸法無我 湼槃寂靜
Impermanent No self Nirvana
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Four 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
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Dukkha
1 ordinary suffering (dukkha-dukkha)
2 dukkha as produced by change (veparinama-
dukkha)
3 dukkha as conditioned states (samkhara-
dukkha)
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Dukkha 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‟
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The Five Aggregates
1. Form
2. Sensations
3. Perceptions
4. Mental Formations and Volition
5. Consciousness
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Yogacara - 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
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Five 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)
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No 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
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Second Noble Truth
集
Cause of suffering
因 集, 因, 生, 緣
Cause
世間
Mundane
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The 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
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The 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
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Ignorance (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)
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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 empty
or
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
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Causes 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)
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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
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Questions and
Comments 討論
www.ChamShanTemple.org
www.shengguangshi.blogspot.com
Shengguang Shi 釋聖光
Tom Cheung 張湘棠
Kam Cheung 張仁勤
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回向 yuàn xiāo zhàng zhū fán năo
s ā n
Parinamana (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.
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The 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
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名色 Name and Form
The four great elements:
Solid, Liquid, Gas, Energy begin to
converge (四大,地水火風聚合) into five
aggregates / skandhas (五蘊、五蔭), creates
the fetus from which body, organs, and
senses begin to develop.
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The 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
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The 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
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Five 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 faculties
begin to receive external stimuli.
受 Feelings - Five types:
Sadness, Happiness, Depression, Joy, Equa
nimity (苦樂憂喜捨)
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Three causes in the present現在因
愛 Attachments - Dwelling on
things, tangible or intangible, dwelling on
likes and dislikes.
取 Grasping - Driven by our
attachments, we pursue conditions.
有 Existence - New seeds resulted from
grasping are deposited in our
consciousness. These seeds with proper
conditions will produce the future rebirth.
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Dukkha effect in the future未來苦果
生 Birth, the karmic
effect of our current
Attachment, Grasping, and
Existence. As soon as
there is Birth, Aging and
Death are unavoidable.
老死 Aging and Death, Death
is the worst of all
sufferings: Buddha told
us it’s like “a live
turtle being de-shelled”
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Cultivation 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.
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Hinweis der Redaktion The receptacle-consciousness or alayavijñana as cause The receptacle-consciousness (alayavijñana)possesses the nature of cause, because it contains – or rather it is constituted by – all the vasanas(subliminal impressions) produced by any cognition or experience that affects the individual; and it is the vasanas that, on being reactivated, give rise to the conscious life of the individual. The alayavijñana is the cause of the activity of the function-consciousness ( pravrittivijñana).The transformation of the representations, etc., from subliminal into conscious (their passage from the alayavijñana to the pravrittivijñana), the arising of the ego-consciousness (manas) and the birth of one of the six types of cognition or consciousness (cakshur-vijñana or visual consciousness, etc.) are not successive processes; they are totally simultaneous, i.e., they take place at the same moment. Moreover, none of the different aspects of the mind (vasanas= subliminal elements, the vasanas transformed into conscious experiences, the ego) can exist without the others; they are mutually dependent.At a certain moment in the life of the individual, when adequate conditions occur, the vasanas are transformed from unconscious into conscious, and from the receptacle-consciousness of the mind (alayavijñana ) they become the function-consciousness ( pravrittivijñana) of the one and the same mind. They are constituted, as before, by a subject who is in front of an object and cognizes it, but now that subject has a full awareness of this confrontation, he knows in a complete and determinate way what the object of his knowledge is, and also has a full awareness of his own cognitive nature, that he is a subject, an ego which knows; now he is provided with the consciousness of himself, he possesses self-consciousness, manas. At the moment in which the transformation of the subliminal cognition into conscious cognition takes place, and in which the ego-consciousness, the self-consciousness is produced, the mind receives the name of manas, or its manas-aspect, its manas-function comes to being. The manas is, in other words, the self-consciousness, the ego-awareness. Of course this self, this ego, is not a real entity, but only an idea, only a perishable element of the equally perishable act of cognition.When all this accumulation of unrealities ceases to be, thanks to theBuddhist teachings, the empirical reality also vanishes and there remains only what truly always existed, exists and will exist: the Absolute, the third nature, the third way of being ( parinishpanna), defined as ‘the eternal non-existence as it appears of what appears’ (Vasubandhu,Trisvabhava3), the total absence of the dependent and the imaginary natures with their accompaniment of the unreal subject-object duality – in other terms the nirvana, the final aim of Buddhist efforts.