20100904 meditation

Updated Mar 2010

加拿大佛教會湛山精舍　學佛班

禪坐入門 Introduction to

Chán Meditation2010/09/04

Buddhist Association of Canada

Cham Shan Temple

Updated Mar 2010


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

加拿大佛教會 © 2006 Buddhist Association of Canada


Meditation with Four Immeasurable Minds 四無量心



THE INTER-RELATIONS OF FOUR IMMEASURABLE MINDS 四無量心的關係Unbounded loving kindness guards compassion against turning into

partiality and prevents it from making discriminations. 慈無量心使悲心減少有選擇分別心的傾向而更為完滿。

Loving kindness imparts to equanimity its selflessness, its boundless nature and even its fervor. 慈無量心也使捨心變得更熱誠 , 無邊及無私。

Transformed and controlled fervor is the path of perfecting equanimity, strengthening its power of keen penetration and wise restraint. 有適度的熱誠可使捨心更為完美而能獲得更高的智慧 , 對事物有更深入的了解。

Loving-kindness, without wisdom and equanimity, may easily decline to a mere sentimental goodness of weak and unreliable nature. 有慈心而無智慧及無捨心會使慈心變成不可靠 , 不完整 , 脆弱的善心而已。



THE INTER-RELATIONS OF FOUR IMMEASURABLE MINDS四無量心的關係

Compassion prevents loving kindness and sympathetic joy from forgetting that, there still exist at that time most dreadful states of suffering in the world. 悲無量心可防止慈喜心過量興奮而忘卻了世間的苦楚。

Compassion stirs and urges loving kindness to widen its sphere; it stirs and urges sympathetic joy to search for fresh nourishment. Thus it helps both of them to grow into truly boundless states. 悲無量心促使慈心更廣闊 , 使喜心更滋潤 , 因此使慈心及喜心更能通達無量。

Compassion guards equanimity from falling into a cold indifference, and keeps it from indolent or selfish isolation. 悲無量心使捨心不會變得冷漠無情 , 懶散及自我封閉。




Sympathetic joy holds compassion back from becoming overwhelmed by the sight of the world’s suffering. It relieves the tension of mind, soothes the painful burning of the compassionate heart. 喜無量心使悲心不過於受世間悲痛的影響 , 使悲心舒緩心內的不安和痛楚。

Sympathetic joy gives equanimity the placid serenity that softens its stern appearance. 喜無量心可使捨心更為平靜安祥 , 減少嚴峻無情的一面。

Sympathetic joy is the divine smile on the face of the Enlightened One, a smile that persists in spite of his deep knowledge of the world’s suffering, a smile that gives solace and hope, fearlessness and confidence. 喜無量心可使開悟者的臉上添加些笑容 , 可在苦海中得一些快樂 , 這樣可給予眾生一些希望 , 勇氣和自信。




Equanimity rooted in insight is the guiding and restraining power for the other three sublime states. 捨無量心藏有無窮的智慧 , 對其他三無量心有適量約束限制之力。

Equanimity guards love and compassion from being dissipated in vain quests and from going astray in the labyrinths of uncontrolled emotion. 捨無量心可使慈悲心不致於白廢心血及墮入感情上的迷宮歧途。

Equanimity does not allow sympathetic joy to rest content with humble results, forgetting the final goal. 捨無量心使喜心不會樂而忘形地忘記了最終的目的而沉醉於眼前的成果。

Equanimity furnishes compassion with an even, unwavering courage and fearlessness, enabling it to face the awesome abyss of misery and despair. 捨無量心給予悲心更多勇氣和無我的精神來有效地面對失望及苦難的無底深淵。



The Vajra Prajnà Pàramità Sutra

金剛般若波羅蜜經

The Vajra Prajnà Pàramità Sutra

金剛般若波羅蜜經



Chapter 11 The Supremacy of Unconditioned Blessings 第十一品無為福勝分

“Subhuti, if there were as many Ganges Rivers as there are

grains of sand in the Ganges River, what do you think, would the grains of sand in all those Ganges Rivers be many?” Subhuti said, “Very many, World Honored One. The Ganges Rivers alone would be incalculable, how much the more so the grains of sand in them.”

「須菩提！如恒河中所有沙數，如是沙等恒河，於意云何？是諸恒河沙寧為多不？」

須菩提言：「甚多，世尊！但諸恒河尚多無數，何況其沙！」



Chapter 11 The Supremacy of Unconditioned Blessings 第十一品無為福勝分

“Subhuti! I will now tell you the truth. If a good man, or good woman, used the seven precious gems to fill three thousand great thousand world systems equal in number to the grains of sand in all those Ganges Rivers, and gave them as a gift, would he obtain many blessings?” Subhuti said, “Very many, World Honored One.” the Buddha told Subhuti, “If a good man, or good woman, were to receive and hold from this Sutra even so few as four lines of verse and speak them for others, his blessings and virtue would surpass the former’s blessings and virtue.”

「須菩提！我今實言告汝：若有善男子、善女人，以七寶滿爾所恒河沙數三千大千世界，以用布施，得福多不？」須菩提言：「甚多，世尊！」佛告須菩提：「若善男子、善女人，於此經中，乃至受持四句偈等，為他人說，而此福德勝前福德。」



Chapter 12 Revering the Orthodox Teaching第十二品尊重正教分

“Moreover, Subhuti, you should know that all the gods, men, and asuras of the world should make offerings to any place at which even so few as four lines of verse from this Sutra are spoken and so forth, just as they would to a Buddha’s shrine or temple; how much the more so to any place where people can completely receive, hold, read, and recite the Sutra. Subhuti, you should know that such people accomplish the foremost and most rare of dharmas. In any place the Sutra text is found, there is the Buddha or a reverent disciple.

復次，須菩提！隨說是經，乃至四句偈等，當知此處，一切世間、天、人、阿修羅，皆應供養，如佛塔廟，何況有人盡能受持讀誦。須菩提！當知是人成就最上第一希有之法，若是經典所在之處，則為有佛，若尊重弟子。」



Chapter 13 Receiving & Holding “Thus” Dharma

第十三品如法受持分

Then Subhuti said to the Buddha, “World Honored One, what should the Sutra be named? How should we respect and hold it?” The Buddha told Subhuti, “the name of the Sutra is Vajra Prajnà Pàramità. You should respect and hold it by that name. And why? Subhuti, Prajnà Pàramità is spoken of by the Buddha as no Prajnà Pàramità, therefore it is called Prajnà Pàramità. “Subhuti, what do you think? Is there any Dharma spoken by the Tathàgata?” Subhuti said to the Buddha. “World Honored One, nothing has been spoken by the Tathàgata.”

爾時，須菩提白佛言：「世尊！當何名此經？我等云何奉持？」佛告須菩提：「是經名為《金剛般若波羅蜜》，以是名字，汝當奉持。所以者何？須菩提！佛說般若波羅蜜，則非般若波羅蜜。須菩提！於意云何？如來有所說法不？」須菩提白佛言：「世尊！如來無所說。」





“Subhuti, what do you think? Are all the motes of dust in three thousand great thousand world systems many?” Subhuti said, “Very many, World Honored One.” “Subhuti, all motes of dust are spoken of by the Tathàgata as no motes of dust, therefore they are called motes of dust. The world systems are spoken of by the Tathàgata as no world systems, therefore they are called world systems.”

「須菩提！於意云何？三千大千世界所有微塵是為多不？」須菩提言：「甚多，世尊！」

「須菩提！諸微塵，如來說非微塵，是名微塵。如來說：世界，非世界，是名世界。」





“Subhuti, what do you think, can the Tathàgata be seen by means of the thirty-two marks?” “No, World Honored One, one cannot see the Tathàgata by means of the thirty-two marks. And why? The thirty-two marks are spoken of by the Tathàgata as no thirty-two marks, therefore they are called thirty-two marks.” “Subhuti, a good man, or good woman, might give up his life as many times as there are grains of sand in the Ganges River; but if a person were to receive and hold even so few as four lines of verse of the sutra and explain them for others, his blessings would be greater.”

「須菩提！於意云何？可以三十二相見如來不？」「不也，世尊！何以故？如來說：三十二相，即是非相，是名三十二相。」「須菩提！若有善男子、善女人，以恒河沙等身命布施；若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多！」





Blue Cliff Recod – Case 26 The peak of Great Valor 碧岩錄第二十六則獨坐大雄峰

A monk asked Bai Zhang, “What’s the extraordinary affair?” Zhang said, “Sitting alone on the Peak of Great Valor.” The monk bowed, thereupon Zhang hit him.

舉，僧問百丈：“如何是奇特事？”丈雲：“獨坐大雄峰。”僧禮拜，丈便打。



Blue Cliff Recod – Case 26 Verse - The peak of Great Valor 碧岩錄第二十六則獨坐大雄峰

The celestial colt gallops in the realm of Zen mastery.In teaching methods, opening and closing are not the

same track.He retains the ability to change opportunely in a flash.How laughable that someone comes to grab the tiger’s

whiskers!祖域交馳天馬駒，化門舒卷不同途。電光石火存機變，堪笑人來捋虎須。



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[email protected] Shi 釋聖光Tom Cheung 張相棠Kam Cheung 張仁勤Dennis Yap 葉普智

Questions and Comments 討論



yuàn xiāo sān zhàng zhū fán năo

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 lĭao

願得智慧真明了We wish to gain wisdom and real understanding.

pŭ yuàn zuì zhàng xī xiāo chú

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.

回向Parinamana (Transfer of Merit)

Spiritual

20100904 meditation