1. A true bodhisattva is to be found among us, for a true bodhisattva is someone rich in compassion and most earnest in delivering all sentient beings within the six realms of existence.
Venerable Master Hsing Yun. On Becoming a Bodhisattva, p. 2.

2. A Few Basics of Buddhism
Four-Part Session Structure
Chanting & Meditation with Ven. Yi-Hung Shifu
Exploring the teachings of Śākyamuni Buddha
Today we’re following our new four-part session structure. [click]
We’ll start with chanting and meditation, led by Venerable Yi-Hung Shifu, the abbot of Fo Guang Shan Hawai`i. [click]
Next we’ll have a brief exploration of some of the teachings of Śākyamuni Buddha. [click]
After a short break [click] we’ll be introduced to Gong’an meditation practice, which many Americans know by its Japanese name, Kōan. [click]
Finally, a discussion of an article by Ven. Master Hsing Yun, the founder of Fo Guang Shan, on how to apply Buddhist teachings in our daily lives.
[Korean Buddhists call it Kongan]
Break
Introduction to Gong’an (Japanese: Kōan) meditation practice
Discussion of article on applying Buddhism in one’s daily life

3. A Few Basics of Buddhism and How to Integrate Them
into Our Daily Lives
[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 8
Session 9

4. A Few Basics of Buddhism
The Bodhisattva Path
(Chinese: 菩薩 道)
Today we’re going to begin our exploration of the bodhisattva path.
This exploration will occur over two sessions.
[click] Today, we’ll explore what is a bodhisattva? What does the word “Bodhisattva” mean? How does one start out on the bodhisattva path?
[click] Next session, we’ll further explore the bodhisattva path by looking at several bodhisattvas that are prominent in Buddhist literature, thus deepening our understanding of this path.
Part One: What is a bodhisattva?
Part Two: The awakened heart

5. The Bodhisattva Path (C. 菩薩 道)
What’s in a name?
As we discussed last time, in Buddhism, when talking about a sutra or other text or topic, we first talk about the name of that sutra or text.
This is because in Buddhism a name or title of something is often rich with meaning.
So let’s talk about the meaning of the term “Bodhisattva.”

6. The Bodhisattva Path (C. 菩薩 道)
Bodhisattva is a compound term that contains two words: Bodhi and Sattva.
[click]
Let’s start with the meaning of the word “Bodhi.”

7. The Bodhisattva Path (C. 菩薩 道)
Awakening/Enlightenment
The consummate knowledge that catalyzes the experience of liberation from the cycle of rebirth
[click] The Princeton Dictionary of Buddhism defines Bodhi as Awakening or Enlightenment.
[click]
It then clarifies this as the knowledge that leads to liberation from the cycle of endless rebirth—that endless cycle of birth, death, and suffering. As we will see later, in the case of the bodhisattva this refers not only to the liberation from suffering for the bodhisattva him- or herself but for all sentient beings.
Buswell, Roert E. Jr. and Donald S. Lopez, Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.

8. The Bodhisattva Path (C. 菩薩 道)
Three kinds of Bodhi
1. Samyaksaṃbodhi – the complete (samyak), perfect enlightenment (saṃbodhi) of a buddha
[click] The Princeton Dictionary of Buddhism lists three kinds of Bodhi:
[click] The first is Samyaksaṃbodhi – the complete, perfect enlightenment of a Buddha.
[click] You sometimes see this in sutra or chants referred to as anuttarasamyaksambodhi – the unsurpassed, complete, perfect enlightenment of a buddha
Also called: Anuttarasamyaksaṃbodhi – the unsurpassed (anuttara), complete, perfect enlightenment of a buddha
Buswell, Roert E. Jr. and Donald S. Lopez, Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.

9. Bodhi The Bodhisattva Path (C. 菩薩 道)
The Buddha Speaks the Amitābha Sūtra
(Chinese:佛說阿彌陀經 Fó Shuō Ē​mí​tuó​ Jīng; Sanskrit: Sukhāvatīvyūhasūtra)
“They will all achieve the non-returning of Anuttarasamyaksaṃbodhi…”
阿 耨 多 羅 三 藐 三 菩 提
Ā Nòu Duō Luó Sān Miǎo Sān Pú Tí
[click] For example, those of you who participate in chanting the Amitābha Sūtra (Amito Jing) have chanted about this type of enlightenment many times.

10. The Bodhisattva Path (C. 菩薩 道)
Three kinds of Bodhi
1. Samyaksaṃbodhi – the complete (samyak), perfect enlightenment (saṃbodhi) of a buddha
2. Pratyekabodhi – the enlightenment of a pratyekabuddha
The second type of Bodhi is pratyekabodhi—the enlightenment of a pratyekabuddha.
[click] A pratyekabuddha, literally an individually enlightened one or solitary Buddha, is one who becomes enlightened on his own merit, without instruction from a Buddha in the lifetime in which he becomes liberated from the cycle of birth and death.
A pratyekabuddha is said to refrain from teaching because he lacks the great compassion that motivates a perfectly enlightened Buddha.
Pratyekabuddha : One who becomes enlightened through his own efforts, contemplating dependent origination, but without receiving instruction from a buddha in his final lifetime. Refrains from teaching others because has not attained the great compassion that motivates a perfectly enlightened buddha.
Buswell, Roert E. Jr. and Donald S. Lopez, Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.

11. The Bodhisattva Path (C. 菩薩 道)
Three kinds of Bodhi
1. Samyaksaṃbodhi – the complete, (samyak) perfect enlightenment (saṃbodhi) of a buddha
2. Pratyekabodhi – the enlightenment of a pratyekabuddha (solitary enlightened one)
The third type of Bodhi is Śrāvakabodhi.
[click] Śrāvaka literally means “hearer” or “listener” and refers to a disciple of the Buddha when he walked the Earth over 2,500 years ago.
We’ll talk about the Bodhi of a bodhisattva in a minute.
3. Śrāvakabodhi – the enlightenment of a śrāvaka (disciple)
Śrāvaka literally means “listener.” Direct disciple of the Buddha.
Buswell, Roert E. Jr. and Donald S. Lopez, Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.

12. The Bodhisattva Path (C. 菩薩 道)
So, we’ve been talking about “Bodhi.”
[click] What about “sattva”?

13. The Bodhisattva Path (C. 菩薩 道)
Sanskrit: Living being
[click] In Sanskrit, the term means living being.
[click] In Buddhist texts “sattva” is often translated into English as sentient being.
Translated as: Sentient being
Buswell, Roert E. Jr. and Donald S. Lopez, Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.

14. The Bodhisattva Path (C. 菩薩 道)
[click] Put these together and you get an awakened, enlightened, or, as we’ll see in a moment, enlightening
[click] being.
Awakened/Enlightened/Enlightening
Being

15. The Bodhisattva Path (C. 菩薩 道) (Sanskrit: Mahākaruṇā; Chinese: 大悲)
Two Primary Qualities
Wisdom
(Sanskrit: Prajñā;
Chinese: 般若)
Great Compassion
(Sanskrit: Mahākaruṇā; Chinese: 大悲)
There are two primary qualities of a Bodhisattva:
[click] Wisdom (in Sanskrit prajñā).
[click] And Great Compassion (in Sanskrit: Mahākaruṇā).
[click] Great Compassion provides the motivation for pursuing the Bodhisattva path. It also provides the strength to keep going when things are difficult.
[click] Wisdom, in this case a profound understanding of reality, provides both the impetus and guidance for the actions of one undertaking the Bodhisattva path.
Transcendent understanding of reality that provides impetus and guidance on the path
Motivation

16. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Sentient beings are infinite. I vow to liberate them.
Afflictions are endless. I vow to eradicate them.
Vows are considered important in Buddhism because they express a commitment.
We see both wisdom and compassion in the Four Universal Vows taken by a bodhisattva. So what are they?
[click] Sentient beings are infinite. I vow to liberate them.
[click]. Afflictions are endless. I vow to eradicate them.
[click] Dhammas are inexhaustible. I vow to study them.
[click] Buddhahood is supreme. I vow to attain it.
As we will see, both wisdom and compassion figure in these four vows.
[click] We’re going to discuss these in reverse order, starting with the fourth vow.
Dhammas are inexhaustible. I vow to study them.
Buddhahood is supreme. I vow to attain it.
Venerable Master Hsing Yun The Core Teachings. Buddhist Practice and Progress 1, p

17. The Bodhisattva Path (C. 菩薩 道) How does this relate to the term Bodhi?
Four Universal Vows
Buddhahood is supreme. I vow to attain it.
Chinese: 佛道無上誓願成 (Fó dào wú​shàng shì yuan chéng)
[click] One who undertakes the bodhisattva path vows to attain the enlightenment of a Buddha.
[click] How does this relate to the term Bodhi?
How does this relate to the term Bodhi?
Venerable Master Hsing Yun The Core Teachings. Buddhist Practice and Progress 1, p

18. The Bodhisattva Path (C. 菩薩 道)
Three kinds of Bodhi
1. Samyaksaṃbodhi – the complete, (samyak) perfect enlightenment (saṃbodhi) of a buddha
2. Pratyekabodhi – the enlightenment of a pratyekabuddha (solitary enlightened one)
Remember our three kinds of Bodhi?
[click] A bodhisattva vows to attain the full, perfect enlightenment of a Buddha.
[click] The second and third types of Bodhi result from attaining the state of an Arhat.
Arhat
3. Śrāvakabodhi – the enlightenment of a śrāvaka (disciple)
Buswell, Roert E. Jr. and Donald S. Lopez, Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.

19. The Bodhisattva Path (C. 菩薩 道)
Arhat – goal of the path of individual liberation
Viewing endless cycle of suffering: “That’s enough. I’ve been doing this for a couple of billion lifetimes, and I think that’s enough.”
Bodhisattva
So what is the difference between a Buddha or bodhisattva and an arhat?
Becoming an arhat is the goal of the path of individual liberation.
[click] As one Tibetan teacher put it in a recent article: the person on the arhat path, when viewing this cycle of endless suffering, says to himself or herself: That’s enough. I’ve been doing this for, like, forever. I think that’s long enough. I want out of here.
[click] The person who chooses the bodhisattva path reacts differently.
[click] Viewing this cycle of endless suffering he or she says: So many beings have been suffering for so long. On behalf of all those beings I will attain liberation in order to help them.
[click] Now, one thing I appreciated in this recent article was that the Rinpoche recognized that, if we are honest with ourselves, we do vacillate between these two paths. There are times when we think: I can’t stand this anymore; I want out.
Viewing endless cycle of suffering: “Sentient beings from endless time have been roaming in samsara. For them I will achieve liberation.”
As practitioners, we find ourselves going back and forth between the view in the path of individual liberation and that of Mahayana.
Venerable Sakyong Mipham Rinpoche. “The Mahayana motivation.” Lion’s Roar, February 2, 2018.

20. The Bodhisattva Path (C. 菩薩 道)
Mental technique for returning to the bodhisattva path:
Every sentient being I see has likely been, at one time or another, my mother, or my father, my sister or brother, my auntie or uncle. Do I want to leave them behind to suffer?
So what do we do when we’re feeling like we just can’t take this world anymore?
[click] One of the mental techniques recommended at such a time is to realize that with so many births over time, every sentient being we see has likely been, at one time or another, our mother, or our father, our sister or brother, our auntie or uncle. Do we want to leave them behind to suffer? That can help us to return to the bodhisattva path.

21. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Sentient beings are infinite. I vow to liberate them.
Afflictions are endless. I vow to eradicate them.
[click] So how do we attain the full enlightenment of a Buddha?
One thing we do is study the teachings of the Buddha.
Dhammas are inexhaustible. I vow to study them.
Buddhahood is supreme. I vow to attain it.
Venerable Master Hsing Yun The Core Teachings. Buddhist Practice and Progress 1, p

22. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Dhammas are inexhaustible. I vow to study them.
Chinese: 法門無量誓願學 (fǎ​mén wú​liàng shì yuan xué)
…it is with the rich nutrients of the Dharma that bodhisattvas gradually grow and mature in their spiritual development/ As they cultivate the prajna-wisdom of sunyata, they begin to lose the dullness of delusion until they finally reach the pure original state of the mind of emptiness. In this state, they can truly taste the meaning of emptiness—without any notion of a self, any notion of others…
[click] Here’s the Chinese.
[click] Venerable Master Hsing Yun points out that within one’s study of the Dharma, [click] the cultivation of an understanding of śūnyatā is especially important in [click] diminishing one’s delusion.
[click] And that a profound, experiential understanding of emptiness helps us to lessen our grasping of the notion of self that is such a barrier on our path to enlightenment.
So let’s refresh our memories regarding two related Dharma concepts that are important on the bodhisattva path—emptiness and dependent origination.
Venerable Master Hsing Yun On Becoming a Bodhisattva. Buddhism in Every Step 22. Page 20.

23. = Emptiness (Sanskrit: Śūnyatā; Chinese: 空)
The Bodhisattva Path (C. 菩薩 道)
Emptiness (Sanskrit: Śūnyatā; Chinese: 空) =
Emptiness
Nothingness
First of all, as with many Sanskrit words used in Buddhism, the term Śūnyatā is actually rather rich in meaning. [click]
But what Buddhist masters usually mention first is what Śūnyatā is not. It does not mean nothingness. [click]
What it does mean is that all phenomena, all sentient beings, are empty of an independently-arising, permanent, unchanging self-nature.
To understand that statement, we need to understand the concept of Dependent origination.
Empty of independently-arising, permanent, unchanging self-nature

24. Flower What happens when conditions change? E N R G Y NUTRIENTS
Primary cause:
Seed E N R G Y
Conditions:
Energy
Water
Nutrients
Let’s start with a concrete example of dependent origination. [click]
Let’s say we have a seed planted in the soil. [click]
If there is sufficient rainfall… [click]
And if there are sufficient nutrients in the soil… [click]
And if there is enough sunlight to provide warmth and energy… [click]
Then we may get a plant. [click]
And if we’re really lucky we’ll get a flower. [click]
Let’s analyze the arising of our flower. [click] [click]
In Buddhist thought we would say that the primary cause for the flower is the seed. [click]
Water, nutrients, and energy are described as conditions. [click]
But what happens when conditions change? [click] What if there is a drought? [click]
And what if the nutrients in the soil are depleted? [click] Pretty quickly we’ll lose our flower. [click]
And if the drought continues our leaves will fall off and eventually the stem will dry up and disappear. No more plant. No more flower.
What happens when conditions change?
NUTRIENTS

25. 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
[click]
This is a physical, everyday example of dependent origination. [click]
In Buddhism we would say that the flower is empty of an independently arising, non-changing, eternal self nature. The flower only comes into being when certain conditions are present. When those conditions are no longer present, the flower no longer continues to exist. [click]
This is true of all phenomena. All phenomena share the trait of dependent origination. [click]
And this includes us.
This includes us

26. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Dhammas are inexhaustible. I vow to study them.
…it is with the rich nutrients of the Dharma that bodhisattvas gradually grow and mature in their spiritual development/ As they cultivate the prajna-wisdom of sunyata, they begin to lose the dullness of delusion until they finally reach the pure original state of the mind of emptiness. In this state, they can truly taste the meaning of emptiness—without any notion of a self, any notion of others…
[click]
Letting go of the notion of a permanent, unchanging self through our understanding of dependent origination,
Letting go of the notion of a dichotomy between self and others, is essential on the bodhisattva path.
By ceasing to grasp the self we not only develop wisdom but also can fully develop compassion for all sentient beings.
This is why it is so important to study the Dharma.
Venerable Master Hsing Yun On Becoming a Bodhisattva. Buddhism in Every Step 22. Page 20.

27. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Dhammas are inexhaustible. I vow to study them.
Prajna-wisdom is the “non-discriminating mind,” where the clinging to the discriminating notion of self and other objects is absent…self and the universe are mutually interdependent, and all sentient beings and self are one.
[click] By developing what Venerable Hsing Yun calls the non-discriminating mind
[click] we realize that all sentient beings and the self are one.
And that wisdom leads us to compassion for everyone.
Venerable Master Hsing Yun On Becoming a Bodhisattva. Buddhism in Every Step 22. Page 14.

28. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Sentient beings are infinite. I vow to liberate them.
Afflictions are endless. I vow to eradicate them.
We cannot achieve enlightenment for ourselves and others as long as we are still imprisoned by our own afflictions—greed, ill-will, delusion.
So, setting out on the bodhisattva path we vow to eradicate them.
Dhammas are inexhaustible. I vow to study them.
Buddhahood is supreme. I vow to attain it.
Venerable Master Hsing Yun The Core Teachings. Buddhist Practice and Progress 1, p

29. The Bodhisattva Path (C. 菩薩 道) Four Universal Vows
Afflictions are endless. I vow to eradicate them.
Six Perfections (S. Pāramitā; C. 波羅密)
Giving/generosity (S. Dāna; C. 布施)
Antidotes for greed, anger, etc.
Morality (S. Śila; C. 持戒)
[click] Key to eradicating afflictions are the six paramita. We’ve talked about these before so we’ll just list them here.
[click] Giving/generosity
[click] Morality
[click] Patience/forbearance
[click] Effort/vigor
[click] Meditative absorption
[click] Wisdom
[click] In particular, the first three paramita are antidotes for greed, anger, and so forth.
[click] The final three paramita provide strength of will, a concentrated mind, and the wisdom needed to eradicate our afflictions.
Patience/forbearance (S. Kṣānti; C. 忍辱)
Provide strength of will, concentration, & wisdom
Effort/vigor/diligence (S. Vīrya; C. 精進 )
Meditative absorption (S. Dhyāna; C. 禪定)
Wisdom (S. Prajñā; C. 智慧/般若)

30. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Sentient beings are infinite. I vow to liberate them.
Afflictions are endless. I vow to eradicate them.
Last in our discussion but first of the four vows is the commitment to liberate all sentient beings from the endless cycle of birth, death, and suffering.
Dhammas are inexhaustible. I vow to study them.
Buddhahood is supreme. I vow to attain it.
Venerable Master Hsing Yun The Core Teachings. Buddhist Practice and Progress 1, p

31. The Bodhisattva Path (C. 菩薩 道) Karuṇā – Compassion (悲)
Four Universal Vows
Sentient beings are infinite. I vow to liberate them.
(C. 眾生無邊誓願度) Zhòng​sheng wú​biān shì yuan duó
Karuṇā – Compassion (悲)
Two parts
[click]. The Chinese.
[click] In Buddhism, compassion is said to have two parts.
[click] First there is empathy. We care enough not to turn our gaze away from the suffering of others.
[click] Second, we sustain the impulse to alleviate that suffering. It is that impulse that impels us to liberate all sentient beings. It is that aspect of compassion that gives us strength to persevere when the path becomes difficult.
Empathy – we care enough not to turn our gaze away from the suffering of others
Impulse to help alleviate that suffering

32. The Bodhisattva Path (C. 菩薩 道)
Four Universal Vows
Sentient beings are infinite. I vow to liberate them.
Afflictions are endless. I vow to eradicate them.
So these are the four universal vows of the bodhisattva.
A commitment to study the Dharma, to eliminate all afflictions, to reach enlightenment.
But to do this in service of liberating all sentient beings.
Dhammas are inexhaustible. I vow to study them.
Buddhahood is supreme. I vow to attain it.
Venerable Master Hsing Yun The Core Teachings. Buddhist Practice and Progress 1, p

33. Bodhicitta The Bodhisattva Path (C. 菩薩 道)
Next session:
Bodhicitta
Enlightenment
Mind/ mentality/ thought
[click] In our next session, we’ll be talking about generating the bodhicitta.
[click] Bodhi-enlightenment
[click] Citta—mind, mentality, thought
[click] Thus the thought of enlightenment, or the aspiration to enlightenment.
Thought of enlightenment/ aspiration to enlightenment
Buswell, Roert E. Jr. and Donald S. Lopez, Jr The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.

34. The Bodhisattva Path (C. 菩薩 道)
Next session:
Bodhicitta
Awakened/
Enlightenment
Mind
/Heart
[click] “Bodhi” can also be translated as “awakened.”
[click] And “citta” can be translated as “heart.”
[click] And thus “bodhicitta” is sometimes translated as an “awakened heart.”
[click] Next time we will explore the way to develop an awakened heart by looking at several bodhisattvas, who will be our guides.
Awakened Heart
Venerable Pema Chödrön No time to lose: a timely guide to the Way of the Bodhisattva, p. xiii.

35. 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.

36. The Bodhisattva Path (C. 菩薩 道)
Bodhisattva : Arhat + Buddha
“… a bodhisattva embodies, on the one hand, the arhat spirit of transcending the world and seeking the ultimate truth…”
Lastly, on an earlier slide we saw a distinction between the arhat enlightenment and a Buddha’s enlightenment.
Venerable Master Hsing Yun offers us a slightly different take on the arhat and bodhisattva approaches to liberation.
[click] According to Master Hsing Yun, the bodhisattva actually embodies the arhat ideal in transcending the world of illusion and seeking the ultimate truth.
[click] But in addition
[click] The bodhisattva embodies the Buddha ideal of great compassion and effort in delivering all sentient beings from suffering.
and, on the other hand,…
“… the Buddha’s compassion and zeal in wanting to deliver all sentient beings”
Venerable Master Hsing Yun. On Becoming a Bodhisattva, p. 6.

37. 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)

38. May bodhicitta, precious and sublime,
Arise where it has not yet come to be;
And where it has arisen may it not decline,
But grow and flourish ever more and more.
Nagarjuna

39. Kṣitigarbha Bodhisattva
The Bodhisattva Path (C. 菩薩 道)
Kṣitigarbha Bodhisattva
(Chinese: 地藏菩薩 Dìzàng Pú​sà; Japanese: Jizō Bosatsu)
Earth Store Bodhisattva
[click
Protector of children
Patron of travelers

40. Kṣitigarbha Bodhisattva
The Bodhisattva Path (C. 菩薩 道)
Kṣitigarbha Bodhisattva
(Chinese: 地藏菩薩 Dìzàng Pú​sà; Japanese: Jizō Bosatsu)
Divinities (Sanskrit: Deva; Chinese: 天)
“I vow not to enter into Buddhahood until all hells are empty.”
Demigods (S: Asura; C: 阿修羅)
Humans
Animals
Ghosts
Hell denizens

41. Maitreya Bodhisattva The Bodhisattva Path (C. 菩薩 道)
(C: 彌勒菩薩 Mí​lè​ Pú​sà; J: Miroku Bosatsu)
[click

42. Avalokiteśvara Bodhisattva
The Bodhisattva Path (C. 菩薩 道)
Avalokiteśvara Bodhisattva
(C. 觀世音菩薩 Guān​shì​yīn​ Pú​sà; J. Kannon Bosatsu; T. སྤྱན་རས་གཟིགས་)
[click

43. 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