Instructors Present:
Venerable Hin Hung (衍空法師)
Mr. Walter Ngai (倪啟瑞先生)

Books and Materials Used :
正覺的道路 ~ 釋衍空編著
MP3 Lecture Recordings, download through the following links ( a big THANK YOU to Casta for sharing these!) *PLEASE NOTE NOT TO DOWNLOAD ALL THREE AT ONCE TO FREE UP BANDWIDTH SO THAT EVERYONE CAN GRAB A COPY, THANKS!*
Lecture 1
Lecture 2
Lecture 3

What was covered?
As this is Venerable Hin Hung’s last lecture with us, this class is a culmination of all that we have learnt in the previous two lessons and the main principles we need to practice the Bodhisattva Vehicle in order to become an effective leader; one who is filled with compassion and wisdom.

Part II, Lesson 1, Page 4
The Mahāvairocana Sutra (大日經) sums up the way to becoming a Bodhisattva: “An awakened/enlightened mind as the catalyst or cause, great compassion as foundation or basis of our motives, and skillful means or the expedient methods of teaching by buddhas and bodhisattvas for ultimate realization” (菩提心為因，大悲為根本， 方便為究竟)

菩提心: the enlightened mind that perceives the real from the seeming, believes in moral consequences and that all have the Buddha-nature, and aims at Buddhahood

大悲: great compassion; a heart that seeks to save the suffering; applied to all Buddhas and bodhisattvas, note that this is different from ordinary compassion which is merely absence of hatred, whereas great compassion is absence of ignorance

Part II Lesson 6 page 42-44 (Excerpt from Ch. 40 of the Avatamsaka Sutra a.k.a Flower Adornment/Garland Sutra, Conducts and Vows Expounded by Samantabhadra a.k.a Universal Worthy) 大方廣佛華嚴經：普賢行願品 (Bhadracaripranidhana)
This website discusses the historical background of this Sutra really well and has an English translation of the excerpt found in the book which is the ninth vow, scroll down the website and you will see it.

We study this verse because it describes practices that Bodhisattvas must undertake if they are to develop their wisdom and compassion to the point where they will be able to fulfill the vows and emulate the conduct of Samantabhadra (a Bodhisattva), liberating sentient beings from their delusions and revealing to all the ultimate truth.

The whole premise of this ninth vow is to accomodate and benefit all living beings.

Part II, Lesson 3, Page 20-26
To summarize what we, as lay persons, need to do now to realize the Bodhisattva way is to follow the six perfections (六度) and the four all-embracing virtues (四攝).

The Six Perfections
The first five are methods and the last, wisdom, is necessary for any of them to function.
- Giving 布施: This includes giving of one’s possessions, virtues, even one’s body if needed, giving protection to others and giving/sharing of the Dharma
- Keeping one’s vows 持戒: Be ethical by doing what is morally correct and restraining from negative actions
- Patience 忍辱: Do not be vengeful to those who harm us, practise tolerance, forbearance, acceptance and endurance; have patience in understanding Dharma
- Perseverance/diligence 精進: This is practised to overcome three weaknesses; the first being that the mind will be led astray as we tend to desire or focus on things that are not ultimately beneficial to us, the second is the fatigue we experience when we practise; the third is the doubt we have in our own ability to achieve the aims of Buddhahood. We try not to falter our mindset by putting off worldly pleasures, discouragement, laziness and the misconception that only a special few can practise Dharma.
- Concentration 禪定: Develop quiescence; single-pointedness concentration and contemplation. This brings great progress in any meditation practice. By doing this, we cultivating inner needs by eliminating our wants and generating contentment in what we have.
- Wisdom 智慧: Generate ultimate wisdom to achieve liberation and Buddhahood. Please see here on the Buddhist definition of wisdom.

The Four All -Embracing Virtues
- Giving 步施：Giving is practised when we help others in all manners and ways that is effective and produces beneficial results to them.  Those who have received your help will spontaneously listen to your advice and follow your guidance.  For Buddhism to prosper, Buddhists should start with the practice of giving by organizing welfare activities and taking up social responsibility.
- Loving Speech 愛語：Loving speech means to communicate for the benefits of others.  We should encourage and provide psychological support to all those in need, even though this might not help solve problems at hand entirely but through gentle speech and a compassionate attitude, people will gain the confidence and strive to actually resolve their issues.  Note that we should not restrict the usage of our speech to those of pleasant and gentle words only. Sometimes we may have to use firm and assertive words to urge someone to progress like a parent berating a child may use angry words, but it is most likely spoken out of concern and the well-being of the child.
- Beneficial Actions 利行 :  For those people that we would like to teach and help, we should carry out actions that will benefit them so that they will listen to our advice and follow our guidance willingly.
- Working Together 同事:Working together is to share responsibilities, especially to share hardships with friends and those who work under us. Even though our individual ability is very minor, if we work together with others, they will come to help us and follow us. If we want to advise others, we should learn together with them, and do the same job with them

Forbearance 忍
Venerable Hin Hung mentioned during class that love and compassion are different.  Lay persons practise ‘love’ which is usually attached to the notion of ’self’ and is usually conditional.  Compassion is unconditional and is not attached to the ’self’ and with compassion, we will be able to practise perfect patience which allows us tolerate all calamities and adversities with forbearance.  As a leader, we often hear of the merits of raising our Emotional Quotient (EQ) when tackling problems or crises, and forbearance is the key.

An exemplary example of patience is shared by Tagathata Buddha (如來佛) in the Diamond Sutra (金剛經) where he says to his disciple, Subhuti (須菩提);

Subhuti, in (a) past (life) when my body was mutilated by King Kaliraja, I had at that time no notion of an ego, a personality, a being or a life. (無我相，無人相，無眾生相，無壽者相) Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being or a life, I would have been stirred by feelings of anger and hatred. Subhuti, I also remember that in the past, during my former five hundred lives, I was an immortal patient being and held no conception of an ego, a personality, a being or a life. Therefore, Subhuti, Bodhisatvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anutara Samyak Sambodhi). Their minds should not abide in form, sound, smell, taste, touch and Dharma. Their minds should abide nowhere. If their minds abide somewhere, it will be in deception. This is why the Buddha says that Bodhisatva’s minds should not abide in form when practicing charity. Subhuti, all Bodhisatvas should thus make offerings for the welfare of all living beings.

Recommended Reading
印順法師 - 成佛之道 (The Way to Buddhahood: Instructions from a Modern Chinese Master - by Venerable Yin Shun)
印順法師 - 學佛三要 (Three Teachings in Practising Buddhism - by Venerable Yin Shun, in Chinese only)