Embed Size (px)
DESCRIPTION
Buddhism, Blue Cliff Record, Meditation, Koan
Citation preview
Updated Mar 2010
加拿大佛教會 湛山精舍 學佛班
禪坐入門 Introduction to
Chán Meditation2010/12/04
Buddhist Association of Canada
Cham Shan Temple
Updated Mar 2010
Buddhist Association of Canada
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
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation: Samatha and Vipasanna 正修行第六 : 止觀
Cultivating calming-and-insight: 如何修止觀
1. Countering the coarseness and chaos of the beginner's mind; 对治初心粗乱修止观。
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation – Samatha and Vipasanna 正修行第六 - 止觀
Samatha 止 ( 奢摩他 ) and Vipaśannā 觀 ( 毘婆舍那 ). Samatha, calm abiding, refers to meditative practices aimed at the stilling of thought and development of concentration 定 . Vipasanna, clear observation, refers to the application of one's concentration power to the embodiment of noble truths, such as dependent origination 縁起 .
止與觀。止是止息一切妄念，觀是觀察一切真理。止屬於定，觀屬於慧，止觀就是定慧雙修的意思。
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation正修行第六
Samatha and Vipassana are not two separate practices. Meditator allows for insight practice whilst in jhana. Samatha leads to nirvana, which is experienced through intuition and a connection to a deeper level of awareness that is beyond normal discursive thinking. Meditator’s mind does not merge with the object but rather becomes ever more still whilst the flow of experience is still observable and the truth is realized in terms of the three characteristics. 止和觀是不可分離。修者在定中增添了不可思議的洞察力。由定可通過直觀，達到更深層次的意識而入涅槃。心與境物並未完全合一，卻相反地修者對境物產生更多的體驗和醒覺而得証三諦 ( 空假中 ) 。
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation正修行第六
Other Tradition其他傳統：Samatha practice is separate from vipassana. Ones mind
becomes absorbed in fixed concentration on an object. The meditator develops direct experience with the object and his mind merges with the object during samatha practice. He/she must come out of jhana to practice vipassana. 修止與修觀是分開的。由心專注於一處而入定，修者與所
觀之物產生直接連繫而結為一體，修者要出定後才修觀。
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation – Calming 正修行第六 – 修止
Calming through: 止有三種1. Anchoring [one's attention]
on an objective condition2. Controlling the mind3. Realization of truth一 . 系缘守境止二 . 制心止三 . 体真止
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation of Samatha 正修行第六 – 修止As for the past, thoughts have already
been destroyed, As for the present, thoughts do not
abide, and As for the future, thoughts have not
yet come. 过去心已灭，现在心不住，未来心未至，
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation of Samatha 正修行第六 – 修止Consciousness arises when
faculties and objects are placed in mutual opposition.
When faculties and objects have not been placed in mutual opposition, the production of consciousness is fundamentally nonexistent.
根尘相对，故有识生；根尘未对，识本无生。
KshitigarbhaBuddha
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
CHAPTER 6 The Actual Cultivation – Calming 正修行第六 – 修止
Within each and every one of all the dharmas,
Causes and conditions are empty, devoid of a ruler.
Put the mind to rest; penetrate to the original source.
Based on this one is referred to as a “Shramana“.
一切诸法中，因缘空无主，息心达本源，故号为沙门。
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Chapter 17 Ultimately There is No Self 第十七品 究竟無我分
Then Subhuti said to the Buddha, “World Honored One, if a good man, or good woman, resolves his heart on Anuttarasaüyaksaübodhi, how should he dwell, how should he subdue his heart”
爾時，須菩提白佛言：「世尊！善男子、善女人，發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？」
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Chapter 17 Ultimately there is No Self 第十七品 究竟無我分
The Buddha told Subhuti, “a good man, or good woman, who has resolved his heart on Anuttara-saüyaksaübodhi should think thus: ‘I should take all living beings across to extinction, yet when all living beings have been taken across to extinction, there actually is not a single living being who has been taken across to extinction.’”
佛告須菩提：「善男子、善女人，發阿耨多羅三藐三菩提者，當生如是心，我應滅度一切眾生。滅度一切眾生已，而無有一眾生實滅度者。」
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Chapter 17 Ultimately there is No Self 第十七品 究竟無我分
And why? Subhuti, if a Bodhisattva has a mark of self, a mark of others, a mark of living beings, or a mark of a life, then he is not a Bodhisattva. For what reason? Subhuti, actually there is no dharma of resolving the heart on Anuttarasaüyaksaübodhi.
何以故？若菩薩有我相、人相、眾生相、壽者相，則非菩薩。所以者何？須菩提！實無有法發阿耨多羅三藐三菩提者。
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
www.ChamShanTemple.org
www.shengguangshi.blogspot.com
[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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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)
