1. The Discourse on Happiness*…
“To persevere and be open to change,
to have regular contact with monks and nuns,
and to fully participate in Dharma discussions —
this is the greatest happiness.”
The Discourse on Happiness (Pali: Mahāmaṅgala Sutta)
Jí lucky, propitious, good
xiáng good luck, good omen; happiness
* Maṅgala can also be translated as blessing, good fortune, etc.
Chinese: 吉祥

2. A Few Basics of Buddhism and How to Integrate Them
[click]
Today we’ll continue discussing a few of the basic concepts of Buddhism.
And how to integrate those ideas into our daily lives. [click]
Session 2
A Few Basics of Buddhism
and How to Integrate Them
into Our Daily Lives
Session 2

3. A Few Basics of Buddhism
Eightfold Path (S. Aṣṭāṅgamārga; C. 八正道)
Six Perfections (S. Pārāmita; C. 波羅密)
[click]
First, we’ll explore the Eightfold Path (Ba Zheng Dào)[click]
Then we’ll talk about the six perfections, the paramita (Boluomi) . [click]
We’ll discuss the five precepts, the five sila, the five things we should not do. (C. Wujiè) [click]
Last, we’ll talk about Dependent Origination.
Five Precepts (S. Pañcaśīla; C. 五戒)
Dependent Origination (S. Pratītyasammutpāda; C. 緣起)

4. (S. Aṣṭāṅgamārga; C. 八正道) (also called the Āryāṣṭāṅgamārga)
Eightfold Path
(S. Aṣṭāṅgamārga; C. 八正道)
Now let’s talk about the Eightfold Path
(also called the Āryāṣṭāṅgamārga)

5. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
Right intention/thought (S. Samyak-Saṃkalpa; C. 正思)
Right speech (S. Samyagvāk; C. 正語)
Right action (S. Samyakkarmānta; C. 正業)
Right livelihood (S. Samragājiva; C. 正命)
Right effort/diligence (S. Samyagvyāyāma; C. 正勤)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)

6. Right view (S. Samyagdṛṣti; C. 正見)
Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
“This includes developing a clear understanding of the law of cause and effect, wholesome and unwholesome karma, impermanence, suffering, and emptiness. It encompasses observations that lead us away from delusion.”
Master Hsing Yun. Where is the Way : Humanistic Buddhism for Everyday Life, p. 10

7. = Right view (S. Samyagdṛṣti; C. 正見)
Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
Emptiness (Sanskrit: Śūnyatā; Chinese: 空) =
Emptiness
Nothingness
Empty of independently-arising, permanent, unchanging self-nature

8. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
Right intention/thought (S. Samyak-Saṃkalpa; C. 正思)
Right speech (S. Samyagvāk; C. 正語)
Right action (S. Samyakkarmānta; C. 正業)
Right livelihood (S. Samragājiva; C. 正命)
Right effort/diligence (S. Samyagvyāyāma; C. 正勤)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)

9. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right intention/thought (S. Samyak-Saṃkalpa; C. 正思)
“This means to not have thoughts of greed, anger, and ignorance. It involves contemplating and distinguishing the true features of phenomena with wisdom.” (Master Hsing Yun in Where Is the Way : Humanistic Buddhism for Everyday Live, p. 10)
“… the intention to avoid thoughts of attachment, hatred, and harmful intent, and to promote loving-kindness and nonviolence. Alternatively, it is the mental articulation of the inexpressible vision of the Four Noble Truths that occurs on the path of vision (Darśanamārga) and that motivates one to teach it to others....” (Princeton Dictionary of Buddhism)

10. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
Right intention/thought (S. Samyak-Saṃkalpa; C. 正思)
Right speech (S. Samyagvāk; C. 正語)
Right action (S. Samyakkarmānta; C. 正業)
Right livelihood (S. Samragājiva; C. 正命)
Right effort/diligence (S. Samyagvyāyāma; C. 正勤)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)

11. Six Perfections (S. Pārāmita; C. 波羅密)
Now let’s talk about the Six Perfections, the Paramita.

12. Six Perfections (S. Pāramitā; C. 波羅密)
Giving/generosity (S. Dāna; C. 布施)
Morality (S. Śila; C. 持戒)
Patience/forbearance (S. Kṣānti; C. 忍辱)
Giving/generosity (S. dāna; C. bùshī, shǐ, yí, yì ? 布施)
Morality (S. śila; C. shiluo 持戒)
Patience/forbearance (S. kṣānti; C. renru/chanti 忍辱)
Effort/vigor (S. vīrya; C. jingjin/piliye精進 )
Meditative absorption (S. dhyāna; C. jinglu/chan禪定)
Wisdom (S. prajñā; C. zhìhuì/bōre智慧/般若)
Effort/vigor/diligence (S. Vīrya; C. 精進 )
Meditative absorption (S. Dhyāna; C. 禪定)
Wisdom (S. Prajñā; C. 智慧/般若)

13. Five Precepts
(S. Pañcaśīla; C. 五戒)
Wujie

14. Five Precepts of the laity (S. Pañcaśīla; C. 五戒)
Refrain from killing (S. Prāṇātipāta-virati; C. 不殺)
Refrain from stealing (S. Adattādāna-virati; C. 不盜)
To abstain from taking what is not given
Refrain from sexual misconduct (S. Kāmamithyācāra-virati; C. 不邪淫)
Five precepts for the laity (C. wu jie)
Abstain from killing (C. bu shasheng/lishasheng)
Abstain from stealing (C. bu toudao/li buyu qu) – actually, to abstain from taking what is not given
Abstain from sexual misconduct (C. bu xieyin/li yu xiexing)
Abstain from lying (C. bu wangyu/li xukuang yu) – “often explained as lying about the possession of high states of attainment or superhuman powers” – Princeton Dictionary
Abstain from consuming intoxicants (C. bu yinjiu/li yinjiu)
Refrain from lying (S. Mṛṣāvāda-virati; C. 不妄語)
Refrain from consuming intoxicants (S. Madyapāna-virati; C. 不飲酒)

15. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
Right intention/thought (S. Samyak-Saṃkalpa; C. 正思)
Right speech (S. Samyagvāk; C. 正語)
Right action (S. Samyakkarmānta; C. 正業)
Right livelihood (S. Samragājiva; C. 正命)
Right effort/diligence (S. Samyagvyāyāma; C. 正勤)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)

16. Eightfold Path (S. aṣṭāṅgamārga/āryāṣṭāṅgamārga ; C. 八正道)
Right livelihood (S. Samragājiva; C. 正命)
These five trades, O monks, should not be taken up by a lay follower:
Trading in weapons
Trading in living beings
Trading in meat
Trading in intoxicants
Trading in poison
Aṅguttara Nikāya 5:177; III 208. Quoted from In the Buddha’s Words : an Anthology of Discourses from the Pāli Canon, edited and introduced by Bikkhu Bodhi, p. 126
Princeton Dictionary of Buddhism
Engaging in fortune-telling & divination
Note: While the Buddha did not list fortune-telling in the Aṅguttara Nikāya 5 , he described such activities as “base arts” and “wrong means of livelihood” in the Brahmajāla Sutta: The Supreme Net (Digha Nikāya )

17. Providing housing for the poor
Eightfold Path (S. aṣṭāṅgamārga/āryāṣṭāṅgamārga ; C. 八正道)
Right livelihood (S. Samragājiva; C. 正命)
Butcher (賣肉)
Dharma Books 佛法 書店
Burglar (竊盜)
窮人的住房
Providing housing for the poor 教師
慈善組織

18. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
Right intention/thought (S. Samyak-Saṃkalpa; C. 正思)
Right speech (S. Samyagvāk; C. 正語)
Right action (S. Samyakkarmānta; C. 正業)
Right livelihood (S. Samragājiva; C. 正命)
Right effort/diligence (S. Samyagvyāyāma; C. 正勤)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)

19. Eightfold Path (S. aṣṭāṅgamārga/āryāṣṭāṅgamārga ; C. 八正道)
Right effort/diligence (S. Samyagvyāyāma; C. 正勤)
Abandoning unwholesome mental states that have already arisen
Preventing unwholesome mental states that have yet to arise
Sustaining wholesome mental states that have already arisen
Developing wholesome mental states that have yet to arise
Wholesome mental states characterized by:
Mindfulness (S. smṛti)
Concentration (S. Samādhi)
Energy (S. vīrya)
Equanimity (S. Upekṣa)
Rapture (S. prīti)
Princeton Dictionary of Buddhism

20. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right view (S. Samyagdṛṣti; C. 正見)
Right intention/thought (S. Samyak-Saṃkalpa; C. 正思)
Right speech (S. Samyagvāk; C. 正語)
Right action (S. Samyakkarmānta; C. 正業)
Right livelihood (S. Samragājiva; C. 正命)
Right effort/diligence (S. Samyagvyāyāma; C. 正勤)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)

21. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Smṛti (Pali: Sati) – “a sustained awareness of what is happening to us and within us on each occasion of experience.”
Bikkhu Bodhi. In the Buddha’s words: an anthology of discourses from the Pāli Canon, p. 262.

22. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
“Mindfulness, in its initial stages, is concerned with keeping the contemplative mind continually on its object, which means keeping the object continually present to the mind”
“Mindfulness prevents the mind from slipping away, from drifting off under the sway of random thoughts into mental proliferation and forgetfulness.”
Bikkhu Bodhi. In the Buddha’s words: an anthology of discourses from the Pāli Canon, p. 262.

23. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right concentration (S. Samyaksamādhi; C. 正定)
“‘Right concentration’ is using right samadhi to focus the mind and settle the distracted body so we can better cultivate ourselves.”
“[True samadhi] should clarify the mind and lead us from ignorance to the state of awakening.”
“Ultimately, cultivating Right Concentration will reveal our Buddha nature to us and allow us to discover our true self.”
Venerable Master Hsing Yun. The Core Teachings: Buddhist Practice and Progress 1, p. 116.

24. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)
One version of the Story of “Little Roadside” (Śuddhipanthaka/Cüḍapanthaka; 周利槃特/周梨槃陀迦)
Disciple of the Buddha
Called “Little Roadside” because his mother gave birth to him beside the road (unintentionally)
Had a significant memory problem

25. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)
The Story of “Little Roadside” (Śuddhipanthaka/Cüḍapanthaka; 周利槃特/周梨槃陀迦)
One day Little Roadside’s older brother, also a monk, confronted him:
“You aren’t capable of being a monk! Go home and take care of our parents!”
Little Roadside was devastated

26. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)
The Story of “Little Roadside” (Śuddhipanthaka/Cüḍapanthaka; 周利槃特/周梨槃陀迦)
Later, the Buddha came across Little Roadside, who was terribly distraught. The Buddha asked Little Roadside:
“What is wrong?”
Little Roadside told him what had happened

27. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)
The Story of “Little Roadside” (Śuddhipanthaka/Cüḍapanthaka; 周利槃特/周梨槃陀迦)
The Buddha gave Little Roadside a seemingly simple task:
Every day, when you are sweeping the compound, think of this phrase:
“Sweep Clean”
Little Roadside followed the Buddha’s instructions

28. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)
The Story of “Little Roadside” (Śuddhipanthaka/Cüḍapanthaka; 周利槃特/周梨槃陀迦)
One overcast day, a ray of sunlight suddenly appeared, illuminating the dust in the air.
Little Roadside realized: “I’ve been concerned about the dust on the floor. I should be concerned about the dust in my mind!”
Little Roadside awakened

29. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right mindfulness (S. Samyak-Smṛti; C. 正念)
Right concentration (S. Samyaksamādhi; C. 正定)
The Story of “Little Roadside” (Śuddhipanthaka/Cüḍapanthaka; 周利槃特/周梨槃陀迦)
In order to awaken Little Roadside had to:
Let go of the delusion that he could not become enlightened (a barrier to mindfulness)
Enter into meditative concentration, using the tool the Buddha provided him

30. Dependent Origination
(S. Pratītyasamutpāda; P. Paṭicca-samuppāda; C. 緣起)
Chinese: yuán​qǐ
“The notion of the conditionality of all existence is foundational in Buddhism. According to some accounts of the Buddha’s life, it constituted the fundamental insight on the night of his enlightenment. In other accounts, in the first seven days and nights following his enlightenment, he sat contemplating the significance of his experience; finally on the seventh night he is said to have contemplated the fully realized chain of dependent origination in both forward and reverse order.“ (from the Princeton Dictionary of Buddhism)

31. Flower What happens when conditions change? E N R G Y NUTRIENTS
Primary cause:
Seed E N R G Y
Conditions:
Water
Nutrients
Energy
What happens when conditions change?
NUTRIENTS

32. Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
The flower is empty of an independently arising, non-changing, eternal self-nature
All phenomena (sentient beings, inanimate objects, events) share the trait of dependent origination
Chinese: yuanqi
This includes us

33. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
Chinese for 12-Link Chain of Causation: shí​'èr yīn​yuán
“And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance.”
Nidānasaṃyutta—Connected Discourses. Found in Part II: The Book of Causation (Nidānavagga) of the Saṃyutta Nikāya.
Ignorant of the Four Noble Truths (S. catvāry āryasatyāni; C. 四聖諦)

34. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Also translated as “volitional formations”
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
“There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation. These are called volitional formations.” Nidānasaṃyutta—Connected Discourses. Found in Part II: The Book of Causation (Nidānavagga) of the Saṃyutta Nikāya.
“Because of ignorance of direct knowledge of the four Noble Truths, we engage in wholesome and unwholesome activities of body, speech, and mind; these are volitional formations (saṅkhārā), in other words, kamma.” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.

35. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
“Volitional formations sustain consciousness from one life to the next and determine where it re-arises...” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.
“And what, bhikkus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness.” Nidānasaṃyutta—Connected Discourses. Found in Part II: The Book of Causation (Nidānavagga) of the Saṃyutta Nikāya.

36. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
“Along with consciousness, beginning from the moment of conception, comes “name-and-form” (nāma-rūpa), the sentient organism with its physical form (rūpa) and its sensitive and cognitive capacities (nāma).” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.

37. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
“And what, bhikkhus, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base.” Nidānasaṃyutta—Connected Discourses. Found in Part II: The Book of Causation (Nidānavagga) of the Saṃyutta Nikāya.
5) 6 sense bases
(Āyatana 六入)
“The sentient organism is equipped with six sense bases (saḷāyatana), the five physical sense faculties and the mind as organ of cognition.” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.

38. Twelvefold Chain of Causation (十二因緣) 6) Sensory contact (Sparśa 觸)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
“The sense bases allow contact to occur between consciousness and its objects...” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.

39. Twelvefold Chain of Causation (十二因緣) 6) Sensory contact (Sparśa 觸)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
7) Sensation
(Vedanā 受)
“…contact conditions feeling (vedanā).” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.

40. Twelvefold Chain of Causation (十二因緣) 6) Sensory contact (Sparśa 觸)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
7) Sensation
(Vedanā 受)
8) Thirst
(Tṛṣṇā, Taṇhā 愛)
“Called into play by feeling, craving (taṇhā) arises.” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.
“There are these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mental phenomena.” Nidānasaṃyutta—Connected Discourses. Found in Part II: The Book of Causation (Nidānavagga) of the Saṃyutta Nikāya.

41. Twelvefold Chain of Causation (十二因緣) 6) Sensory contact (Sparśa 觸)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
7) Sensation
(Vedanā 受)
8) Thirst
(Tṛṣṇā, Taṇhā 愛)
9) Grasping
(Upādāna 取)
“…when craving intensifies it gives rise to clinging (upādāna), tight attachment to the objects of desire through sensuality and wrong views.” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.

42. Twelvefold Chain of Causation (十二因緣) 6) Sensory contact (Sparśa 觸)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
7) Sensation
(Vedanā 受)
8) Thirst
(Tṛṣṇā, Taṇhā 愛)
9) Grasping
(Upādāna 取)
10) Existence
(Bhava 有)
“Impelled by our attachments, we again engage in volitional actions pregnant with a new existence (bhava).” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 313.

43. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
7) Sensation
(Vedanā 受)
8) Thirst
(Tṛṣṇā, Taṇhā 愛)
9) Grasping
(Upādāna 取)
10) Existence
(Bhava 有)
11) Birth or rebirth (Jāti 生)
“At death this potential for new existence is actualized in a new life beginning with birth (jāti)…” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p

44. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
7) Sensation
(Vedanā 受)
8) Thirst
(Tṛṣṇā, Taṇhā 愛)
9) Grasping
(Upādāna 取)
10) Existence
(Bhava 有)
11) Birth or rebirth (Jāti 生)
12) Old age & death (Jarāmaraṇa 老死)
“…and ending in aging-and-death (jarāmaraṇa).” Bhikkhu Bodhi. In the Buddha’s words: an anthology of discourse from the Pāli Canon, p. 314.

45. Twelvefold Chain of Causation (十二因緣)
Dependent origination /Dependent arising (S. Pratītyasammutpāda; C. 緣起)
Twelvefold Chain of Causation (十二因緣)
Ignorance (Avidya 無明)
2) Predispositions (Samskāra 行)
3) Consciousness
(Vijñana 識)
4) Name & form
(Nāmarūpa 名色)
5) 6 sense bases
(Āyatana 六入)
6) Sensory contact (Sparśa 觸)
7) Sensation
(Vedanā 受)
8) Thirst
(Tṛṣṇā, Taṇhā 愛)
9) Grasping
(Upādāna 取)
10) Existence
(Bhava 有)
11) Birth or rebirth (Jāti 生)
12) Old age & death (Jarāmaraṇa 老死)
Princeton Dictionary of Buddhism + Fa Xiang

46. Dependent Origination
“A true understanding of dependent origination brings joy to the mind because dependent origination teaches us that our futures lie in our own hands. Future conditions depend on causal seeds that we plant today. Liberation is achieved through understanding this truth and using it for the betterment of all sentient beings.
Venerable Master Hsing Yun. The Core Teachings : Buddhist Practice and Progress 1, page 23

47. Ripples Pond Jí lucky, propitious, good
xiáng good luck, good omen; happiness

48. The moment of enlightenment
“At that time, the Buddha, the World Honored One, in this setting, attained to supreme, correct awareness of all things. His knowledge entered into all times with complete equanimity; his body filled all worlds; his voice universally accorded with all lands in the ten directions. Like space, which contains all forms, he made no discrimination among all objects. And, as space extends everywhere, he entered all lands with equanimity. His body forever sat omnipresent in all sites of enlightenment. Among the host of enlightening beings, his awesome light shone clearly, like the sun emerging, illuminating the world.”
The Avataṃsaka Sūtra (Flower Ornament Sutra; 華嚴經)
The bodhisattva vow is to achieve Buddhahood in order to liberate all beings from suffering.

49. Ripples What about the later ripples?
Beings who heard the Buddha and became enlightened
Buddha’s Enlightenment
[click]
The pebble reaching the pond represents the Buddha’s enlightenment. [click]
The first ring occurred when the Buddha shared his wisdom, his experience, with others and some of those who heard his words became enlightened. [click]
But the Buddha walked the Earth around 2500 years ago. What about the successive ripples?
What about the later ripples?

50. The Mahaparinirvaṇa Sūtra
“And the Lord said to Ānanda, it may be that you will think: ‘the Teacher’s instruction has ceased, now we have no teacher!’ It should not be seen like this, Ānanda, for what I have taught and explained to you as Dhamma and discipline will, at my passing, be your teacher.”
The Mahāparinirvāṇa Sūtra (Pali: Mahāparinibbāna Sutta, found in the Dīgha Nikāya; Chinese: 大般涅槃經)
For our answer let’s look at the Mahāparinirvāna Sūtra.
The physical human body, as we know, is impermanent.
When the physical body of the Buddha was reaching the end of life, the Buddha, as an enlightened being, was aware that this was the case and therefore let us disciples know that he would soon no longer be with them.
As you can imagine, among his disciples there was sadness.[click}
The Buddha advised Ānanda, his disciple and personal attendant, as follows:
“And the Lord said to Ānanda, it may be that you will think: ‘the Teacher’s instruction has ceased, now we have no teacher!’ It should not be seen like this, Ānanda, for what I have taught and explained to you as Dhamma and discipline will, at my passing, be your teacher.”
[click]
And so, although the physical body of the Buddha is no longer here, the Dharma continues.

51. The Discourse on Happiness* We have become part of the ripples.…
“To persevere and be open to change,
to have regular contact with monks and nuns,
and to fully participate in Dharma discussions —
this is the greatest happiness.”
The Discourse on Happiness (Pali: Mahāmaṅgala Sutta)
That is why contact with monks and nuns and participating in Dharma discussions bring us happiness.
We are participating in the ripples, in keeping going the effects of the Buddha’s enlightenment.
We have become part of the ripples.
* Maṅgala can also be translated as blessing, good fortune, etc. (Chinese: 吉祥)

52. Humanistic Buddhism Sharing the Dharma
These efforts, this sharing of the Dharma, is essential to Humanistic Buddhism.

53. May all beings be happy and free of suffering
May all beings be happy and free of suffering. May they achieve enlightenment in this lifetime.

54. 5 Aggregates (S. Skandha ; C. 五蘊)
These five aggregates are the building blocks that we typically use to construct our sense of personal identity; they are the things that we cling to as being “mine,” “I,” and “my self.” (Bhikkhu Bodhi. In the Buddha’s words, p. 22)
Form or materiality (S. Rūpa; C. 色)
5 Aggregates – wǔ yùn
Form - sè
Sensation – shòu
Perception – xiǎng
Mental formations – xíng
Consciousness – shi
Sensations/feeling (S. Vedanā; C. 受)
Perception or discrimination (S. Saṃjñā; C. 想)
Mental formations/Volition/Volitional formations/Conditioning factors (S. Saṃskāra; C. 行)
Consciousness (S. Vijñāna; C. 識)

55. Three main branches of Buddhism Also called the Bodhisattva path
Mahāyāna 大乘
“Great Vehicle”
Practiced in China, Japan, Korea, Vietnam
Also called the Bodhisattva path
The bodhisattva vow is to achieve Buddhahood in order to liberate all beings from suffering.
Theravada – Shàng​zuò​bù
Mahayana - Dà​sheng
Vajrayana - Mì​zōng or Jīn​gāngsheng
Hinayana – Xiǎo​shèng
Vajrayāna 密宗/金剛乘
“Adamantine/Thunderbolt Vehicle”
“Esoteric Buddhism” practiced in Tibet, China, and Japan
Theravāda 上座部
“Way of the Elders”
Practiced in Burma, Sri Lanka, Thailand
Some Mahāyāna followers refer to this branch as the Hīnayāna (Lesser Vehicle) 小乘

56. Bodhisattva (Chinese: 菩薩)+
Sattva
Enlightenment
Being
“…one who is seeking the attainment of Buddhahood or liberation, and one who practices all perfections. Bodhisattvas remain in the world to help others achieve enlightenment.” Master Hsing Yun in Where Is the Way, p. 177
The bodhisattva vow is to achieve Buddhahood in order to liberate all beings from suffering.

57. Bodhisattva (Chinese: 菩薩)
Enlightenment Being
Motivation:
The motivation for a bodhisattva?
Great compassion.
Mahākaruna
Great Compassion 大悲

58. 4 Universal Vows (S. Bodhisattvapraṇidāna ; C. 四弘誓願)
Also sometimes called the Bodhisattva Vows, as they are essential to the Bodhisattva path of Mahāyāna Buddhism
Though sentient beings are beyond count, I vow to liberate them all (C. 眾生無邊誓願度)
Though afflictions are endless, I vow to eradicate them (C. 煩惱無盡誓願斷)
The bodhisattva vow is to achieve Buddhahood in order to liberate all beings from suffering.
Though the teachings are infinite, I vow to learn them (C. 法門無量誓願學)
Buddhahood is supreme; I vow to attain it. (C. 佛道無上誓願成)

59. Elements of the Mahāyāna Bodhisattva Path
Study the Dharma
Rely on the Dharma, not on individual teachers.
Master Hsing Yun in Where Is the Way, p. 19
Refrain from negative thoughts and deeds
Study the Dharma – Master Hsing Yun notes that Buddhists have traditionally been scholars.
Relying on the Four Noble Truths, the Six Perfections, and the Five Precepts.
Engage in altruistic thoughts and deeds
Make the Four Universal Vows and then act accordingly.
Cultivate mindfulness

60. Four Noble Truths (S. catvāry āryasatyāni; C. 四聖諦)
Truth of Suffering (S. Duḥkhasatya; C. 苦諦)
Truth of Origination of Suffering (S. Samudayasatya; C. 集諦)
Four Noble Truths: Sì Shèng Dì
Truth of Suffering: Kǔ Dì
Truth of Origination of Suffering: Jí Dì
Truth of Cessation of Suffering: Miè Dì
Truth of the Path Leading to the Cessation of Suffering: Dào Dì
Truth of Cessation of Suffering (S. Nirodhasatya; C. 滅諦)
Truth of the Path Leading to the Cessation of Suffering (S. Mārgasatya; C. 道諦)

61. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right concentration (S. Samyaksamādhi; C. 正定)
“And what, monks, is Right Concentration?”
[First Dhyāna (Pali: Jhāna) – meditative absorption]
“Here, a monk, detached from sense-desires, detached from unwholesome mental states, enters and remains in the first jhāna, which is with thinking and pondering, born of detachment, filled with delight and joy.”
From the Mahāsatipaṭṭhāna Sutta

62. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right concentration (S. Samyaksamādhi; C. 正定)
[Second Dhyāna (Pali: Jhāna) – meditative absorption]
“And with the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind, he enters and remains in the second jhāna, which is without thinking and pondering, born of concentration, filled with delight and joy.”
From the Mahāsatipaṭṭhāna Sutta

63. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right concentration (S. Samyaksamādhi; C. 正定)
[Third Dhyāna (Pali: Jhāna) – meditative absorption]
“And with the fading away of delight, remaining imperturbable, mindful and clearly aware, he experiences in himself the joy of which the Noble Ones say: ‘Happy is he who dwells with equanimity and mindfulness,’ he enters the third jhāna.”
From the Mahāsatipaṭṭhāna Sutta

64. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right concentration (S. Samyaksamādhi; C. 正定)
[Fourth Dhyāna (Pali: Jhāna) – meditative absorption]
“And, having given up pleasure and pain, and with the disappearance of former gladness and sadness, he enters and remains in the fourth jhāna, which is beyond pleasure and pain, and purified by equanimity and mindfulness.”
“This is called Right Concentration.”
From the Mahāsatipaṭṭhāna Sutta

65. Eightfold Path (S. Aṣṭāṅgamārga/Āryāṣṭāṅgamārga ; C. 八正道)
Right concentration (S. Samyaksamādhi; C. 正定)
Shingon Buddhist Temple Meditation Hall set up for
Moon Meditation
(Japanese: 月輪観; Chinese:月輪觀)