2012 03-24

Buddhist Association of Canada
Cham Shan Temple

Introduction to
Buddhism
2012/03/24

Updated March 2012

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


Previous Classes Review

加拿大佛教會 © 2006 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


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



三法印 – 3 Zeal of the Dharma

諸行無常諸法無我湼槃寂靜
Impermanent No self Nirvana



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


Dukkha
1 ordinary suffering (dukkha-dukkha)

2 dukkha as produced by change (veparinama-
dukkha)

3 dukkha as conditioned states (samkhara-
dukkha)



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‟



The Five Aggregates
1. Form

2. Sensations

3. Perceptions

4. Mental Formations and Volition

5. Consciousness



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



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)



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



Second Noble Truth

集
Cause of suffering
因集, 因, 生, 緣
Cause

世間
Mundane


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



 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


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)



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



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)


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


12 Links of Causation



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



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.


 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



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.



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


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


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)



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.


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”


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.


2012 03-24

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