20110115 meditation

Updated Mar 2010

加拿大佛教會湛山精舍　學佛班

禪坐入門 Introduction to

Chán Meditation2011/01/15

Buddhist Association of CanadaCham Shan Temple

Updated Mar 2010

Buddhist Association of CanadaCham 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

Fundamental Buddhist Teaching 28.4%

Meditation 25.6%

Buddhist Schools in China 14.2%

Interest Groups 14.0%

History of Buddhism 11.7%

Sutra Teaching 6.0%

2010 “TOPIC OF INTEREST” SURVEY



Towards a

Liberated and

Enlightened Life

煩惱輕智慧長

Introduction to Buddhist Meditation佛教靜坐入門



Meditation – 3 adjustments

Adjust posture: 調身Adjust breathing: 調息Adjust mind: 調心



7 Postures: 調身七支坐法

1.足支：結跏趺坐 Full/half lotus/free seat 雙單散盤，足心向上

2.腰脊支：脊直肩平 Spine and neck straight, back flat 背平頸直

3.手支：手結定印 Left palm below abdomen, right palm on the left palm, thumbs touching each other 姆指相挂

4.肩胛支：頂門向上 shoulder upright and head top 頭正容寬，收斂下顎 Chin withdrawn

5.头颈支： Head upright and neck straight 6.舌支：舌抵上顎 Tongue on upper jaw 兩唇輕合7.目支：雙眼平視，半開半閉，視若無睹 Eyes level and

natural 開合自然 ,



Adjust Breathing: 調息

Your Best Friend - Watch Closely - Mindful of Your Breathing

Take a long, gentle, even soft clean breath through your nose. Exhale through your month visualizing all the dirty, toxic obstructions are drained away along. Repeat three times.

口吐濁氣。不可粗急。綿綿恣氣而出。想身分中百脈不通處。放息隨氣而出。閉口鼻納清氣。如是至三。若身息調和但一亦足。



Adjust Breathing: 調息

1.Heavy – Tiring : Prefer Light 2.Shallow – Obstructed : Prefer Even3.Noisy – Scattered : Prefer Gentle4.Soft – Calm : Prefer Deep & Long

5.氣 : 粗而不細。守氣則勞 ( 細密 ) 6.喘 : 結滯不通。守喘則結 ( 均勻 )7.風 : 出入有聲。守風則散 ( 柔和 )8.息 : 出入綿綿。守息即定 ( 深長 )



Adjusting, Counting, Observing Breathing 調息 , 數息 , 觀息

數息 – Counting from 1 to 10 and then repeat

Mindful of Abdomen Breathing觀腹式呼吸 – Tummy 丹田 Dantain

觀鼻端呼吸 – Focus in front of Nose 　眼觀鼻鼻觀心 – Eyes contemplate on nose

Nose contemplates on mind



Adjust Mind – Enter Samadhi:調心 - 入定

1) Regulating and controlling chaotic thinking. 2) Keeping the mind neither sinking nor floating. 3) Adjusting the mind neither laxity nor anxiety.

一 . 調伏亂想 , 不令越逸二 . 不沈不浮三 . 不急不寬



RENUNCIATION OF DESIRE 诃欲Desire for "Forms" Desire for Sounds Desire for Fragrances Desire for Flavors Desire for Touchables 一诃色二诃声三诃香四诃味五诃触



Fulfillment of the Requisite Conditions before Meditation 具缘

A) Upholding the Precepts Purely B) Ensuring Adequacy of Clothing and Food C) Obtaining an Easeful and Quiet Dwelling Place D) Putting All Responsibilities to Rest E) Drawing Near to Good and Knowledgeable Friends第一持戒清净第二衣食具足第三得闲居静处第四息缘诸务第五近善知识



Ten Virtuous Actions 行十善

1. Not to take a life(Protect life) 不殺生 ( 護生 )2. Not to take what is not given(Giving) 不偷盜 ( 布施 )3. Avoid Sexual Misconduct(Pure Sangha) 不邪淫 ( 梵行 )4. Not to Decieve (Honesty) 不妄語 ( 誠實 )5. Avoid Slander of others(Harmonizing) 不兩舌 ( 和諍 )6. Avoid Harsh words(Kind Words) 不惡口 ( 愛語 )7. Avoid Empty Speech(Truthful) 不綺語 ( 質直 )8. Avoid Greedy Thoughts((Pure Thoughts) 不貪 ( 清淨 )9. Not to be Malicious(Compassion) 不瞋 ( 慈悲 )10. Avoid the Wrong View(Right View) 不癡 ( 正見 )



Ten ways to assist in repentance十法助懺

First, understand and believe in cause and effect; Second, develop extreme apprehension; Third, give rise to a deep sense of remorse; Fourth, seek out a method to extinguish offenses. Fifth, completely confess the prior offenses; 一者明信因果二者生重怖畏三者深起惭愧四者求灭罪方法五者发露先罪



Ten ways to assist in repentance十法助懺Sixth, cut off the thought of continuance [of the offenses confessed]; Seventh, bring forth the resolve to serve as a protector of Dharma; Eighth, make great vows to deliver beings; Ninth, constantly be mindful of all Buddhas of the ten directions; Tenth, contemplate the nature of offenses as being unborn. 六者断相续心七者起护法心八者发大誓愿，度脱众生九者常念十方诸佛十者观罪性无生



CASTING OFF THE FIVE HINDRANCES A 棄五蓋一The Hindrance of Desires (Materials, Fame, Ego Satisfaction) The Hindrance of Anger (Unsatisfactory Feeling) The Hindrance of Lethargy and SleepinessThe Hindrance of Agitation and Remorse The Hindrance of Doubt 一、弃贪欲盖二、弃瞋恚盖三、弃睡眠盖四、弃悔掉盖五、弃疑盖



CASTING OFF THE FIVE HINDRANCES B 弃五盖二

1) Laziness 懶惰2) Forgetfulness of meditating object 忘記禪修對像3) Sinking and excitement 太昏沉或太興奮4) Not knowing when and how to apply antidotes 癡不知障境5) Over-application of the antidotes 過於極端而不自覺



Antidotes of Five Hindrance 五蓋解藥

1. Faith 信仰 2. Aspiration 願望3. Perseverance 毅力 4. Pliancy 靈活性 5. Mindfulness 正念 6. Introspection and vigilance 反思及警覺7. Knowing when and how to apply antidotes 以智慧對正下藥去除障境8. Knowing when to stop applying antidotes 運用自如，適可而止 ( 捨棄目前境界，入更高層次 )



PRACTICING IN ACCORD WITH SKILLFUL MEANS 方便行 - 五法

FIVE SKILLFUL MEANS: 五法1. Zeal 2. Vigor 3. Mindfulness4. Wisdom 5. Single-Mindedness

一者欲 ( 熱誠 , 熱望 , 誓願 )二者精进三者正念四者巧慧五者一心分明



The Actual Cultivation – Calming 正修行一 ( 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



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Translated by Tripitaka Dharma Master Kumàrajiva 三藏法師鳩摩羅什譯



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？」



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。」




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。



Chapter 17 Ultimately there is No Self 第十七品究竟無我分“Subhuti, what do you think? While the Tathàgata was

with Burning Lamp Buddha, was there any Dharma of Anuttarasaüyaksaübodhi attained?” “No, World Honored One as I understand what the Buddha has said, while the Buddha was with Burning Lamp Buddha there was no Anuttarasaüyaksaübodhi attained.” 「須菩提！於意云何？如來於燃燈佛所，有法得阿耨多羅三藐三菩提不？」「不也，世尊！如我解佛所說義，佛於燃燈佛所，無有法得阿耨多羅三藐三菩提。」



Chapter 17 Ultimately there is No Self 第十七品究竟無我分The Buddha said, “So it is, so it is, Subhuti. There actually was

no dharma of Anuttarasaüyaksaübodhi which the Tathàgata attained. Subhuti, if there had been a dharma of Anuttarasaüyaksaübodhi which the Tathàgata attained, then Burning Lamp Buddha would not have given me the prediction, ‘you will in the future attain Buddhahood and be named Sàkyamuni.’”

佛言：「如是，如是。須菩提！實無有法如來得阿耨多羅三藐三菩提。須菩提！若有法如來得阿耨多羅三藐三菩提，燃燈佛則不與我授記：『汝於來世，當得作佛，號釋迦牟尼。』




“Since there actually was no dharma of Anuttarasaüyaksaübodhi attained, Burning Lamp Buddha gave me the prediction saying these words, ‘You will in the future attain Buddhahood and be named Sàkyamuni.’”

以實無有法得阿耨多羅三藐三菩提，是故燃燈佛與我授記，作是言：『汝於來世，當得作佛，號釋迦牟尼。』



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



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

20110115 meditation