“ (a)   ” is a phrase found at the beginning of almost every Buddhist sutra. (Pg 5)

Buddhist practice emphasized “deepened impression through accumulated hearing,” one should strive to listen mindfully, (a)   , and attentively. (Pg 6)

In Buddhism, practitioners who wish to cultivate should enter Samadhi through “listening, (a)   , and practicing.” (Pg 6)

"The Dharma is purely conveyed in voice and hearing." For this reason, sutras always begin with " (a)   ." (Pg 7)

"Listen mindfully" means to listen intently and (a)   , as well as to reflect upon and remember. (Pg 7)

To fully understand and realise the Dharma, the insights gained from listening and contemplating should be (a)   and delivered to the world so that everyone may benefit. (Pg 11)

Listening and contemplation of the Dharma must be followed by practice in order for self-realization, self-awakening, and the task of benefiting _______ _______ to be possible. (Pg 11)

(a)  

The Triple Gem – (a)   , Dharma, and Sangha – is the core of Buddhist faith. (Pg 13)

The Buddha is the founder, Dharma is the (a)   and Sangha is the teacher. (Pg 13)

Taking refuge in the Triple Gem is not only about recognizing a master but to have faith in oneself and to take refuge in one’s ______ _______. (Pg 12)

(a)  

Taking (a)   is the first step to learning Buddhism, while upholding the Five Precepts is faith in practice. (Pg 17)

The Five Precepts in Buddhism—refrain from (a)   , refrain from stealing, refrain from sexual misconduct, refrain from lying and refrain from intoxicants. (Pg 20)

The Five Precepts may seem like five separate aspect, but fundamentally speaking, there is only one core precept: to not (a)   others. (Pg 19)

The Buddha originally established precepts to maintain (a)   and purity within the Sangha so that righteous Dharma will prevail in the world. (Pg 21)

There are three categories of pure precepts in Mahayana Buddhism: (1) precepts of rites, (2) precepts of (a)   , (3) precepts to benefit sentient beings. (Pg 21)

Upholding precepts does not mean adhering strictly to the form of the precepts; instead, one must apply the essence of precepts. Precepts depend on the (a)   not just following to written clauses. (Pg 22-23)

The Buddha chose to teach the Four Noble Truth to the five bhiksus during the first turning of the Dharma wheel. The Four Noble Truths are: (1) suffering, (2) (a)   , (3) cessation, and (4) the path. (Pg 25)

The Four Noble Truths is like the process of treating an illness. Physical ailments require medical treatments to be cured; mental afflictions require the Dharma to be treated. The cure is the Noble Eightfold Path: right (a)   , right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. (Pg26)

In Mahayana Buddhism, the Four Great Bodhisattvas are Avalokitesvara Bodhisattva, Ksitigarbha Bodhisattva, Manjusri Bodhisattva and Samantabhadra Bodhisattva who completed the bodhisattva path by actualizing the Four ________ _____ _______ and the Six Paramitas as practices of cultivation. (Pg 28)

(a)  

Dharma does not merely explain the phenomena of the universe and the human condition through the Four Noble Truths; the Dharma seeks to resolve them by integrating (a)   , cultivation, and actualization. (Pg 28)

The Four Noble Truths provide the skilful means to liberation as they lead to the development of the Four _________ ___________ and the Six Paramitas. (Pg 28)

(a)  

Buddhism encourages people to make vows because faith requires (a)   and motivation to reach the established goal. (Pg 29)

The Noble Eightfold Paths are Right View, Right (a)   Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. (Pg 30)

Since life is variable, as long as we continue to correct and improve our behavior and keep striving forward, our life and future will naturally improve. For this reason, (a)   teaches us to cherish our blessings and opportunities. (Pg 34)

(a)   is only temporary, not the sum total of life, in which joy and happiness are found. (Pg 40)

According to Venerable Master Hsing Yun, suffering is a form of (a)   , a form of strength, a form of sustenance and a type training. (Pg 38)

Emptiness is not non-existence; it means to be “without” – more specifically, to be without measure, without boundaries, without restrictions, or without end. The capacity of “emptiness” is one without (a)   . (Pg 42)

The Buddhist concept of “non-self” does not mean that one is non-existent; it means the “self” is in a constant state of (a)   . (Pg 47)

Non-self refers to the ability to accept suffering or happiness, to tolerate abundance or scarcity, to be important or unimportant. Non-self means a “self” that has __________ ___________. (Pg 47)

(a)  

Sakyamuni Buddha attained enlightenment under the Bodhi tree; he was awakened to the truth of the universe and life – ______ _______. Everything in this world is reliant on causes and supported by conditions to give rise to effects. (Pg 49)

(a)  

To understand the law of cause and effect, and karmic retribution, one must understand what is meant by the saying: “Present life experiences are the results of deeds in the past life. Present life deeds will be the (a)   of future life experiences.” (Pg 59)

The saying, “One reaps what one sows” elaborates the connection between cause, effect, and ______ _______. (Pg 62)

(a)  

In Buddhism, the consequences of wholesome and unwholesome causes and effects stretch across the three time periods – from past to present, from present to future, and from future to beyond. This also known as the cycle of (a)   , karma, and suffering. (Pg 63)

Karma refers to (a)   which will surely yield results. (Pg 66)

Human life spans across three time periods – past, present, and future. Buddhism explains this process with the cycle of the Twelve Links of Dependent Origination: 1. (a)   , 2. Mental Formation, 3. Consciousness, 4. Name and Form, 5. Six Sense Organs, 6. Contact, 7. Feeling, 8. Craving, 9. Clinging, 10. Becoming, 11. Birth, and 12. Aging and Death. (Pg 65)

The principle of cyclic existence enables one to transcend the bonds of divine control. It allows one to clearly understand that destiny is controlled not by gods or deities, but by one’s (a)   . (Pg 70)

Cyclic existence offers opportunities for life to change and start anew. It allows the possibility of realizing one’s (a)   and atoning for the past mistakes. (Pg 70)

What are the Six Sense Organs – eyes, ears, nose, tongue, body and (a)   . (Pg 73)

When one truly cultivates the six sense organs, one thus practices the (a)   path in the human path. (pg 76)

There are ten analogies to assist in the implicit understanding of the mind and its appearances. The mind is described as being like a (a)   , a flash of lightning, a wild deer, a thief, an adversary, a page, a king, an ever-flowing spring, a painter, and space. (Pg 77-80)

To exist in this world, one needs to have a physical body, and within it, a soul – or as Buddhism calls it, the eighth consciousness – alaya or (a)   consciousness. (Pg 81)

The eighth consciousness does not act independently; together with the five-sense consciousness, the six consciousnesses and the seventh consciousness, they collectively known as the " _____ and __________.” (Pg 81)

(a)  

The ______ ________ refer to praise, ridicule, defamations, honor, gain, loss, sorrow and joy – all of which stir up emotions everyday just like gusts of wind. (Pg 84)

(a)  

Remorse is the utmost virtue in this world. Remorse means to feel (a)   when one's knowledge, aspiration, loving-kindness, and compassion are lacking. (Pg 87)

Loving-kindness and (a)   are the heart of Buddhist teachings. (Pg 91)

Merit and virtue are accomplished and nurtured through (a)   . Among the many teachings of Buddhism, an aspiring mind is the most important.

Buddhism likens the mind to a field or ground. We need (a)   to develop the ground of our minds. (Pg 97)

In Buddhism, it is the (a)   to practice and cultivate in the footsteps of the Buddha that makes a person extraordinary. (Pg 99)

The more magnanimous one’s mind, the greater the achievement. The (a)   one’s vow, the greater the power. (Pg 101)

The Six Perfections are six ways of cultivation that lead to the (a)   of affliction and the attainment of buddhahood. They are the practices that simultaneously liberate and benefit self and others. (Pg 103)

In Buddhism, generosity is not only giving of material objects. It includes giving of Dharma and (a)   . (Pg 106)

Precepts are not meant to be (a)   , because when observed well true spiritual and physical freedom will be ensured. (Pg 109)

Precepts can be practiced by doing good deeds; speaking good words and thinking good (a)   in everyday life. (pg 111)

Patience should not be viewed as passively compromising nor holding in one’s anger. It is kind and (a)   tolerance for others. Ending disputes with patience is the true display of Dharma. (Pg 115)

Diligence is called Right Effort because it is appropriate and (a)   for self and others. (Pg 117)

Monastics strike the wooden fish during morning and evening chanting, because the eyes of a fish never close. This is a symbolic reminder for monastics to cultivate (a)   . (Pg 118)

The practice of meditative concentration is to (a)   the mind. (Pg 121)

Chan is not exlcusive to Buddhism or any individual. Chan is the treasure that lies within (a)   . (Pg 121)

Prajna wisdom is the ability to attain inner awakening. Prajna wisdom enables freedom from (a)   and afflictions. (Pg 125)

Prajna wisdom is direct realization of intrinsic (a)   nature and there is nothing to be attained. (Pg 127)

The first five of Six Perfection are worldly Dharma practices; only by incorporating _________ _________ do they become transcendental Dharma practices. (Pg 127)

(a)  

Prajna wisdom must be experienced in (a)   life; once prajna wisdom deviates from daily life, it is lost. (Pg 130)

Immeasurable (a)   means to relinquish discrimination and attachment, as well as greed and fetters. (Pg 134)

The Four Universal Vows should not be chanted for the sake of buddhas and bodhisattvas; they should be (a)   and realized in daily life. (Pg 139)

Attainment in Buddhist cultivation depends on one's aspirations and the strength of one's (a)   . (Pg 141)

The Buddha-Dharma is a vessel that delivers beings in this world. When the Buddha attained enlightenment, he first “turned the Dharma wheel for instruction,” then “turned the Dharma wheel for encouragement,” and lastly “turned the Dharma wheel to share his realization.” This is known as the Three Turnings of the Dharma (a)   .

Four Means of Embracing means embracing all sentient beings with generosity, kind words, altruism and (a)   .

Buddha’s disciples honored the Buddha with ten epithets. Venerable Master Hsing Yun recommends us to use Buddha when referring to “the (a)   .” because the other names have no added value in conveying the Buddha’s character and integrity. (Pg 157-159)

When Buddha is revered as “the honored one among two-legged beings,” the two legs means human beings, as well as perfecting the cultivation of (a)   and wisdom. (Pg 161-162)

Amitabha Buddha means “_______ _____” and “infinite life.” It represents the transcendence of time and space and liberation of birth and death. (Pg 163)

(a)  

The chanting of (a)   Buddha remedies one’s deviant thoughts with right thought, then progresses from right thought to no thought. When the mind is empty, the true attainment is gained. (Pg 164)

The Buddha differs from a deity in that he cannot grant wishes, and he has no power to punish. He teaches that we are all responsible for our own (a)   . (Pg 169)

If everyone practices (a)   , society will naturally be free from conflict, and countries will naturally be stable and prosperous. (Pg 173)

Spiritual cultivation does not necessarily mean making a pilgrimage to a faraway temple or offering incense. One who seeks merit should begin by developing _________ _________. (Pg176-177)

(a)  

Most Buddhists chant sutras and prostrate to the buddhas in the hopes of receiving the empowerment of the buddhas and bodhisattvas. However, it is important to transform one’s reliance from empowerment through others to (a)   -empowerment.

The Avatamsaka Sutra explains everything in the universe can e categorized into Four Dharma Realms. They are Realm of Phenomena, Realm of (a)   , Realm of Non-obstruction between Principles and Phenomena, and Realm of Non-obstruction between All Phenomena. (Pg 181-182)

An essence from the Avatamsaka Sutra is that “one is not necessarily less, and neither is a billion many.” This is parallel to “A mind that embraces the vast (a)   , and a heart boundless as myriad worlds.” (Pg 185-187)

Awakening can occur on many levels. Awakening is about (a)   , solutions and realization. (Pg 193)