Homage to the Buddha

南无本师释迦摩尼佛（三称）
Namo Sakyamuni Buddha (3 times)

Vandanâ
NAMO TASSA BAGHAVATO, ARAHATO, SAMMA SAMBUDDHADHASA (3 times)
(praise be to Him, the Blessed One, the Worthy One, the Supremely Enlightend).

三皈依
The Three Refuges
自皈依佛 当愿众生 体解大道 发无上心
To the Buddha I return and rely, vowing that all living beings understand the great Way
profoundly, and bring forth the Bodhi mind.
自皈依法 当愿众生 深入经藏 智慧如海
To the Dharma I return and rely, vowing that all living beings Deeply enter the Sutra
treasury, and have wisdom like the sea.
自皈依僧 当愿众生 统理大众 一切无碍
To the Sangha I return and rely, vowing that all living beings form together a great assembly,
one and all in harmony.

Tisarana
(i) BHUDDHAM SARANAM GECCHAMI : I take refuge in the Buddha;
(ii) DHAMMAN SARANAM GECCHAMI : I take refuge in the Dhamma;
(iii) SANGHAM SARANAM GECCHAMI : I take refuge in the Sangha

The Life Of Buddha (佛陀的一生)

Birth of Buddha
• Siddhartha was born in Lumbini and raised in the small kingdom or principality of
Kapilvastu, both of which are in modern day Nepal.
• His father was King Suddhodana, the chief of the Shakya nation.
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 • His mother, Queen Maha Maya (Māyādevī) and Suddhodana's wife, was a Koliyan
princess.
• On the night Siddhartha was conceived, Queen Maya dreamt that a white elephant
with six white tusks entered her right side, and ten lunar months later Siddhartha
was born.
Enlightenment (Nirvana)
• Siddhartha, destined to a luxurious life as a prince.
• His father, King Śuddhodana, wishing for Siddhartha to be a great king, shielded
his son from religious teachings or knowledge of human suffering.
• Siddhartha was brought up by his mother's younger sister, Maha Pajapati.
• As the boy reached the age of 16, his father arranged his marriage to Yaśodharā
(Pāli: Yasodharā), a cousin of the same age.
• she gave birth to a son, Rahula.
• At the age of 29, Siddhartha left his palace in order to meet his subjects.
• Despite his father's effort to remove the sick, aged and suffering from the public
view, Siddhartha was said to have seen an old man.
• Disturbed by this, when told that all people would eventually grow old by his
charioteer Channa, the prince went on further trips where he encountered, variously,
a diseased man, a decaying corpse, and an ascetic.
• Deeply depressed by these sights, he sought to overcome old age, illness, and death
by living the life of an ascetic.
• Siddhartha and a group of five companions led by Kondanna then set out to take
their austerities even further.
• They tried to find enlightenment through near total deprivation of worldly goods,
including food, practising self-mortification.
• After nearly starving himself to death by restricting his food intake to around a leaf
or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha
began to reconsider his path.
• After asceticism and concentrating on meditation and Anapana-sati (awareness of
breathing in and out), Siddhartha is said to have discovered Middle Way—a path
of moderation away from the extremes of self-indulgence and self-mortification.
• He accepted a little milk and rice pudding from a village girl named Sujata.
• Then, sitting under a Bodhi tree in Bodhi Gaya, India, he vowed never to arise until
he had found the Truth.
• at the age of 35, he attained Enlightenment;
Passing (Parinirvana)
• At the age of 80, the Buddha announced that he would soon reach Parinirvana or
the final deathless state abandoning the earthly body.
• After this, the Buddha ate his last meal, which he had received as an offering from
a blacksmith named Cunda.
• The Buddha's final words were, "All composite things pass away. Strive for your
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 own liberation with diligence."
• The Buddha's body was cremated and the relics were placed in monuments or
stupas

五戒 The Five precepts （Pancasila）:

(i) PANNATIPATA VERAMANI SIKKHAM PADHAM SAMADIYAMI:
I vow to myself not to take the lives of other living beings;不杀生
(ii) ADAINNA DANA VERAMANI SIKKHAM PADHAM SAMADIYAMI:
I vow to myself not to steal;不偷盗
(iii) KAMAYSU MESASARA VERAMANI SIKKHAM PADHAM SAMADIYAMI: I vow to
myself not to have unlawful sex;不邪淫
(iv) MUSAVADA VERAMANI SIKKHAM PADHAM SAMADIYAMI: I vow to myself not to
tell lies;不妄语
(v) SURAMAIRAYA MEIKSAPAMA, DATTHANA, VERAMANI SIKKHA PADHAM
ASMADIYAMI: I vow to myself not to indulge in harmful drugs 不饮酒

回向 Verse of Transference
愿消三障诸烦恼
I vow to eradicate the three obstruction and all afflictions,
愿得智慧真明了
I vow to obtain wisdom and to obtain true understanding,
普愿罪障悉消除
I make a universal vow that the obstacles of my offenses will be totally eliminated,
世世常行菩萨道
And that in life after life we shall constantly practice the path of the Bodhisattvas.

《般若波罗蜜多心经》
观自在菩萨，行深般若波罗蜜多时。照见五蕴皆空，渡一切苦厄。舍利子，色不异空，
空不异色，色即是空，空即是色，受想行识，亦复如是。舍利子，是诸法空相，不生不
灭，不垢不净，不增不减。是故空中无色，无受想行识，无眼耳鼻舌身意，无色声香味
触法，无眼界，乃至无意识界。无无明，亦无无明尽，乃至无老死，亦无老死尽。无苦
集灭道，无智亦无得。以无所得故，菩提萨埵，依般若波罗蜜多故，心无罣礙，无罣礙
故，无有恐怖，远离顚倒梦想，究竟涅槃。三世诸佛，依般若波罗蜜多故，得阿耨多罗
三藐三菩提。故知般若波罗蜜多，是大神呪，是大明呪，是无上呪，是无等等呪，能除
一切苦，眞实不虚。故说般若波罗蜜多呪，卽说呪曰：揭谛揭谛，波罗揭谛，波罗僧揭
谛，菩提萨婆诃。

The Heart Sutra

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Avalokiteshvara, the Bodhisattva of Compassion, meditating deeply on Perfection of
Wisdom, saw clearly that the five aspects of human existence are empty*, and so
released himself from suffering. Answering the monk Sariputra, he said this:Body is
nothing more than emptiness, emptiness is nothing more than body. The body is
exactly empty, and emptiness is exactly body.The other four aspects of human
existence -- feeling, thought, will, and consciousness -- are likewise nothing more than
emptiness, and emptiness nothing more than they.All things are empty: Nothing is
born, nothing dies, nothing is pure, nothing is stained, nothing increases and nothing
decreases.So, in emptiness, there is no body, no feeling, no thought, no will, no
consciousness. There are no eyes, no ears, no nose, no tongue, no body, no mind.
There is no seeing, no hearing, no smelling, no tasting, no touching, no imagining.
There is nothing seen, nor heard, nor smelled, nor tasted, nor touched, nor imagined.
There is no ignorance, and no end to ignorance. There is no old age and death, and
no end to old age and death. There is no suffering, no cause of suffering, no end to
suffering, no path to follow. There is no attainment of wisdom, and no wisdom to attain.
The Bodhisattvas rely on the Perfection of Wisdom, and so with no delusions, they
feel no fear, and have Nirvana here and now. All the Buddhas, past, present, and future,
rely on the Perfection of Wisdom, and live in full enlightenment. The Perfection of
Wisdom is the greatest mantra. It is the clearest mantra, the highest mantra, the
mantra that removes all suffering. This is truth that cannot be doubted. Say it so:
Gaté, gaté, paragaté, parasamgaté. Bodhi! Svaha!
Which means...Gone, gone, gone over, gone fully over. Awakened! So be it!

Saṃsāra 六道轮回
 天道 Gods realm: the gods (devas) is the most pleasure-filled among six
realms, and typically subdivided into twenty six sub-realms. A rebirth in this
heavenly realm is believed to be from very good karma
accumulation. A Deva does not need to work, and is able to enjoy in the
heavenly realm all pleasures found on earth. However, the pleasures of this
realm lead to attachment (Upādāna ), lack of spiritual pursuits and therefore no
nirvana.
 阿修罗道 Demon, Anti-god or Demi-god realm: the demi-gods (asuras) is
the second realm of existence in Buddhism. Asura are notable for their anger
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 and some supernormal powers. They fight with the Devas (gods), or trouble
the Manusya (humans) through illnesses and natural disasters.They
accumulate karma, and are reborn.
 人道 Human realm: called the manuṣya realm. Buddhism asserts that one is
reborn in this realm with vastly different physical endowments and moral
natures because of a being's past karma. A rebirth in this realm is considered
as fortunate because it offers an opportunity to attain nirvana and end the
Saṃsāra cycle.
 畜 生 道 Animal realm: is state of existence of a being as an animal
(tiryag). This realm is traditionally thought to be similar to a hellish realm,
because animals are believed in Buddhist texts to be driven by impulse and
instinct, they prey on each other and suffer. Some Buddhist texts assert that
plants belong to this realm, with primitive consciousness.

 饿 鬼 道 Hungry ghost realm: hungry ghosts and other restless spirits

(preta) are rebirths caused by kamma of excessive craving and attachments.
They do not have a body, are invisible and constitute only "subtle matter" of a
being. Buddhist texts describe them as beings who are extremely thirsty and
hungry, very small mouths but very large stomachs. Buddhist traditions in Asia
attempt to care for them on ritual days every year, by leaving food and drinks
in open, to feed any hungry ghosts nearby. When their bad karma demerit runs
out, these beings are reborn into another realm.
 地狱道 Hell realm: beings in hell (naraka) enter this realm for evil karma such
as theft, lying, adultery and others. The texts vary in their details, but typically
describe numerous hellish regions each with different forms of intense suffering,
such as eight extremely hot hellish realms, eight extremely cold, being partially
eaten alive, beating and other forms of torture in proportion to the evil karma
accumulated. These beings are reborn in another realm after their evil karma
has run its course, they die, and they get another chance.

四圣谛

The Four Noble Truths are

1. 苦谛 The Noble Truth of the reality of Dukkha as part of conditioned

existence. Dukkha is a multi-faceted word. Its literal meaning is "that which is
difficult to bear". It can mean suffering, stress, pain, anguish, affliction or
unsatisfactoriness. Each of the English words is either too strong or too weak in
their meaning to be a universally successful translation. Dukkha can be gross or

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very subtle. From extreme physical and mental pain and torment to subtle inner
conflicts and existential malaise.

2. 集谛 The Noble Truth that Dukkha has a causal arising. This cause is
defined as grasping and clinging or aversion. On one hand it is trying to control
anything and everything by grabbing onto or trying to pin them down, On the other
hand it is control by pushing away or pushing down and running away or flinching
away from things. It is the process of identification through which we try to make
internal and external things and experiences into "me and mine" or wholly '"other"
than Me. This flies in the face of the three signs of existence - Anicca, Dukkha.
Anatta - Impermanence. Stress or Suffering and No-Self. Because all conditioned
existence is impermanent it gives rise to Dukkha, and this means that in
conditioned existence there is no unchanging and permanent Self. There is nothing
to grasp onto and also in reality, nothing or no 'one' to do the grasping! We grab
onto or try to push away ever changing dynamic processes. These attempts to
control, limit us to little definitions of who we are.

3. 灭谛 The Noble Truth of the end of Dukkha, which is Nirvana or Nibbana.

Beyond grasping and control and conditional existence is Nirvana. "The mind like
fire unbound." The realisation of Nirvana is supreme Bodhi or Awakening. It is
waking up to the true nature of reality. It is waking up to our true nature. Buddha
Nature. The Pali Canon of Theravada, the foundational Buddhist teachings, says
little about Nirvana, using terms like the Unconditioned the Deathless, and the
Unborn. Mahayana teachings speak more about the qualities of Nirvana and use
terms like, True Nature, Original Mind, Infinite light and Infinite life. Beyond space
and time. Nirvana defies definition.

Nirvana literally means "unbound' as in "Mind like fire unbound". This beautiful
image is of a flame burning by itself. Just the flame, not something burning and
giving off a flame. Picture a flame burning on a wick or stick, it seems to hover
around or just above the thing burning. The flame seems to be independent of the
thing burning but it clings to the stick and is bound to it. This sense of the flame
being unbound has often been misunderstood to mean the flame is extinguished
or blown out. This is completely opposite to the meaning of the symbol. The flame
"burns" and gives light but is no longer bound to any combustible material. The
flame is not blown out - the clinging and the clung to is extinguished. The flame of
our true nature, which is awakening, burns independently. Ultimately Nirvana is
beyond conception and intellectual understanding. Full understanding only comes
through direct experience of this "state' which is beyond the limitations and
definitions of space and time.

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4. 道谛 The Noble Truth of the Path that leads to Awakening. The path is a
paradox. It is a conditioned thing that is said to help you to the unconditioned.
Awakening is not "made" by anything: it is not a product of anything including the
Buddha's teachings. Awakening, your true nature is already always present. We
are just not awake to this reality. Clinging to limitation, and attempts to control the
ceaseless flow of phenomena and process obscures our true nature.

The path is a process to help you remove or move beyond the conditioned
responses that obscure your true nature. In this sense the Path is ultimately about
unlearning rather than learning - another paradox. We learn so we can unlearn
and uncover. The Buddha called his teaching a Raft. To cross a turbulent river we
may need to build a raft. When built, we single-mindedly and with great energy
make our way across. Once across we don't need to cart the raft around with us.
In other words don't cling to anything including the teachings. However, make sure
you use them before you let them go. It's no use knowing everything about the raft
and not getting on. The teachings are tools not dogma. The teachings are Upaya,
which means skillful means or expedient method. It is fingers pointing at the moon
- don't confuse the finger for the moon.

八正道 The Path

1. 正见 *Samma-Ditthi — Complete or Perfect Vision, also translated as right

view or understanding. Vision of the nature of reality and the path of transformation.

2. 正 思 惟 Samma-Sankappa — Perfected Emotion or Aspiration, also

translated as right thought or attitude. Liberating emotional intelligence in your life
and acting from love and compassion. An informed heart and feeling mind that are
free to practice letting go.

3. 正语 Samma-Vaca — Perfected or whole Speech. Also called right speech.

Clear, truthful, uplifting and non-harmful communication.

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4. 正业 Samma-Kammanta — Integral Action. Also called right action. An ethical
foundation for life based on the principle of non-exploitation of oneself and others.
The five precepts.

5. 正命 Samma-Ajiva — Proper Livelihood. Also called right livelihood. This is a

livelihood based on correct action the ethical principal of non-exploitation. The
basis of an Ideal society.

6. 正精進 Samma-Vayama — Complete or Full Effort, Energy or Vitality. Also

called right effort or diligence. Consciously directing our life energy to the
transformative path of creative and healing action that fosters wholeness.
Conscious evolution.

7. 正念 Samma-Sati — Complete or Thorough Awareness. Also called "right

mindfulness". Developing awareness, "if you hold yourself dear watch yourself
well". Levels of Awareness and mindfulness - of things, oneself, feelings, thought,
people and Reality.

8. 正定 Samma-Samadhi — Full, Integral or Holistic Samadhi. This is often

translated as concentration, meditation, absorption or one-pointedness of mind.
None of these translations is adequate. Samadhi literally means to be fixed,
absorbed in or established at one point, thus the first level of meaning is
concentration when the mind is fixed on a single object. The second level of
meaning goes further and represents the establishment, not just of the mind, but
also of the whole being in various levels or modes of consciousness and
awareness. This is Samadhi in the sense of enlightenment or Buddhahood.