20100911 meditation

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Buddhism Blue Cliff Record Meditation Koan

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20100911 meditation

  1. 1. 加拿大佛教會 湛山精舍  學佛班 禪坐 入門 Introduction to Chán Meditation 2010/09/11 Buddhist Association of Canada Cham Shan Temple
  2. 2. 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
  3. 3. Meditation with Four Formless Minds 四無色界定
  4. 4. THE FOUR SAMADHI OF THE FORMLESS REALM 四無色界定 ( 四空處定 ) <ul><li>The next four meditation stages are in the formless realm, where the limitations of the body and the barriers and multiplicity of physical objects are transcended. One is emancipated from the limitations of the senses and the physical realm and one enters into the four realms of formlessness: 行者離色界之界限而昇華到無色界之四空處定。 </li></ul><ul><li>1. The samadhi of infinite space (the infinite form samadhi) </li></ul><ul><li>2. The samadhi of infinite consciousness </li></ul><ul><li>3. The samadhi of nothingness </li></ul><ul><li>4. The samadhi of neither thought nor no-thought </li></ul><ul><li>一、空無邊處定 </li></ul><ul><li>二、識無邊處定 </li></ul><ul><li>三、無所有處定 </li></ul><ul><li>四、非有想非無想定 </li></ul>
  5. 5. THE FOUR SAMADHI OF THE FORMLESS REALM 四無色界定 <ul><li>The four formless samadhi represent a stage of meditative attainment that no longer corresponds to the Realm of Form. The stage of attainment they represent surpasses the physical material world (Desire Realm) and even the energy world (Form Realm). 四空處定已超離欲界及色界。 </li></ul><ul><li>The four dhyana states correspond more to the aspect of our physical forms, whereas the formless absorptions have more correspondence to our psychological aspect. 四空定中心識已離開物質 , 肉體 , 空間 , 時間 。四空定是針對心理及精神方面而修。 </li></ul><ul><li>The four dhyana of the form realms and the four samadhi of the formless realms are different with respect to approach and there is no higher or lower states of meditation between them and among the four formless states. </li></ul><ul><li>四色界定與四無量心,皆以色法而修,只是離欲粗散,並未跳出色籠,因此稱為色界。若禪者能再向前邁進,厭色趣空,滅身歸無,而入於空,則名為無色界定,與四色界定無分高下。四無色界定可同時取任何一個或數個空處而修,也無分先後。 </li></ul>
  6. 6. THE FOUR SAMADHI OF THE FORMLESS REALM 四無色界定 <ul><li>Four Dhyana and Four Samadhi achieve cessation of the first five consciousness but very fine mental formation still exists in the sixth consciousness. The seventh consciousness still remains active in the samadhi of neither thought nor no thought. Total extinction hasn’t yet achieved. The 7 th consciousness (ego attachment) is still active. 四禪四空定後,還有第六識,微細現行,亦未全滅。無想定中,第七識我執現行不滅。還未究竟寂滅。 </li></ul><ul><li>Finally there is the last meditation stage that achieves complete withdrawal or Attainment of Cessation 最後階段是要修滅盡定。 “ 滅盡 ” 之意既是 滅盡 了一切六識的心,乃至 滅盡 执著第七識称为 “ 我执 ” 的心。 </li></ul><ul><li>The ninth samadhi corresponds to the extinction stage of the Arhats achieved by cultivating great transcendental prajna wisdom, it is found only within the province of the Buddhist wisdom teachings because Buddhism cultivate great prajna transcendental wisdom while all other schools just emphasize samadhi. 第九禪定 ( 滅盡定 ) 是阿羅漢以修般若智慧而得此定。祇有佛教才有此玄妙般若而得之定。 </li></ul>
  7. 7. THE FOUR SAMADHI OF THE FORMLESS REALM 四無色界定 <ul><li>1 st Dhyana - Not attach to five dusts (objects of five senses) and desires </li></ul><ul><li>2 nd Dhyana – Applied cognitive thought is purified and experience very happy and joyful. </li></ul><ul><li>3 rd Dhyana – Transform joy and happiness into spiritual bliss. </li></ul><ul><li>4 th Dhyana – Achieve c omplete freedom from all subconscious disturbance, including suffering, joy and contentment. </li></ul><ul><li>4 Formless Samadhi – Disappearing all forms; transform into pure mental and psychological state. </li></ul><ul><li>9 th Samadhi of Total Extinction – The 7 th Manas Consciousness is extinguished. The 8 th consciousness is still active. </li></ul><ul><li>入初禪時,不緣五塵境界,五識暫滅。入二禪時,不能生起覺觀,尋伺暫滅。入三禪時,純受無分別樂,喜受暫滅。入四禪時,心念清淨不動,樂受暫滅。入四空定,色想暫滅。入滅盡定,第七識我執暫滅,而諸種子,實皆不滅。成道要轉識成智。 </li></ul>
  8. 8. <ul><li>The Vajra Prajnà Pàramità Sutra </li></ul><ul><li>金剛般若波羅蜜經 </li></ul>The Vajra Prajnà Pàramità Sutra 金剛般若波羅蜜經
  9. 9. Chapter 12 Revering the Orthodox Teaching 第十二品 尊重正教分 <ul><li>“ 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. </li></ul><ul><li>「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。」 </li></ul>
  10. 10. Chapter 13 Receiving & Holding “Thus” Dharma 第十三品 如法受持分 <ul><li>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.” </li></ul><ul><li>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。」 </li></ul>
  11. 11. Chapter 13 Receiving & Holding “Thus” Dharma 第十三品 如法受持分 <ul><li>“ 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.” </li></ul><ul><li>「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!」   </li></ul><ul><li>「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。」 </li></ul>
  12. 12. Chapter 13 Receiving & Holding “Thus” Dharma 第十三品 如法受持分 <ul><li>“ 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.” </li></ul><ul><li>「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!」 </li></ul>
  13. 13. Chapter 14 Still Extinction Apart from Marks 第十四品 離相寂滅分 <ul><li>Then Subhuti, upon hearing the Sutra spoken, and deeply understanding its purport, wept and said to the Buddha, “How rare, World Honored One, is this Sutra so profoundly spoken by the Buddha. From the time I obtained the wisdom eye until the present I have never before heard such a Sutra. World Honored One, if someone hears the Sutra with a pure heart of faith then he produces real mark. That person should be known to have accomplished the foremost and most rare merit and virtue.” </li></ul><ul><li>爾時,須菩提聞說是經,深解義趣,涕淚悲泣,而白佛言:「希有,世尊!佛說如是甚深經典,我從昔來所得慧眼,未曾得聞如是之經。世尊!若復有人得聞是經,信心清淨,則生實相,當知是人,成就第一希有功德。 </li></ul>
  14. 14. Chapter 14 Still Extinction Apart from Marks 第十四品 離相寂滅分 <ul><li>“ World Honored One, the real mark is no mark, therefore the Tathàgata calls it the real mark. World Honored One, now as I hear this Sutra I believe, understand, receive, and hold it without difficulty. If in the future, in the last five hundred years, there are living beings who when they hear this Sutra believe, understand, receive, and hold it, such people will be foremost and most rare. And why? Such people will have no mark of self, no mark of others, no mark of living beings, and no mark of a life. And why? The mark of self is no mark. The mark of others, the mark of living beings, and the mark of a life are no marks. And why? Those who have relinquished all marks are called Buddhas.” </li></ul><ul><li>世尊!是實相者,則是非相,是故如來說名實相。世尊!我今得聞如是經典,信解受持不足為難,若當來世,後五百歲,其有眾生,得聞是經,信解受持,是人則為第一希有。何以故?此人無我相、人相、眾生相、壽者相。所以者何?我相即是非相,人相、眾生相、壽者相即是非相。何以故?離一切諸相,則名諸佛。」 </li></ul>
  15. 15. Four Line Gàthà <ul><li>All conditioned dharmas </li></ul><ul><li>Are like dreams, illusions, bubbles, shadows, </li></ul><ul><li>Like dew drops and a lightning flash. </li></ul><ul><li>Contemplate them thus. </li></ul><ul><li>一切有爲法 , </li></ul><ul><li>如夢幻泡影 , </li></ul><ul><li>如露亦如電 , </li></ul><ul><li>應作如是觀。 </li></ul>
  16. 16. Four Line Gàthà <ul><li>If one sees me in form, </li></ul><ul><li>If one seeks me in sound, </li></ul><ul><li>He practices a deviant way </li></ul><ul><li>And cannot see the Tathàgata. </li></ul><ul><li>若以色見我 , </li></ul><ul><li>以音聲求我 , </li></ul><ul><li>是人行邪道 , </li></ul><ul><li>不能見如來。 </li></ul>
  17. 17. Four Line Gàthà <ul><li>All with marks is false and empty. </li></ul><ul><li>If you see all marks </li></ul><ul><li>As no marks </li></ul><ul><li>Then you see the Tathàgata. </li></ul><ul><li>凡所有相皆是虛妄。 </li></ul><ul><li>若見諸相 </li></ul><ul><li>非相 </li></ul><ul><li>則見如來。 </li></ul>
  18. 18. Four Line Gàthà <ul><li>There is no mark of self, </li></ul><ul><li>And no mark of others, </li></ul><ul><li>No mark of living beings </li></ul><ul><li>And no mark of a life. </li></ul><ul><li>無我相 </li></ul><ul><li>無人相 </li></ul><ul><li>無衆生相 </li></ul><ul><li>無壽者相 </li></ul>
  19. 20. Blue Cliff Recod – Case 27 The Body Exposed in the Automn Wind 碧岩錄第二十七則 體露金風 <ul><li>A monk asked Yun Men, “When the tree withers and the leaves fall, then what?” </li></ul><ul><li>Yun Men said, “The body is exposed in the autumn (golden) wind.” </li></ul><ul><li>舉,僧問雲門: “ 樹雕葉落時如何? ” </li></ul><ul><li>雲門云: “ 體露金風。 ” </li></ul>
  20. 21. Blue Cliff Recod – Case 27 The Body Exposed in the Automn Wind 碧岩錄第二十七則 體露金風 <ul><li>Since the question has the source, the answer is also in the same place. </li></ul><ul><li>The three statements should be distinguished; one arrow soars into the sky. </li></ul><ul><li>問旣有宗,答亦攸同。 </li></ul><ul><li>三句可辨,一镞遼空。 </li></ul>
  21. 22. Blue Cliff Recod – Case 27 The Body Exposed in the Automn Wind 碧岩錄第二十七則 體露金風 <ul><li>Over the great plains, cold winds wail; in the endless sky, scattered showers drizzle. </li></ul><ul><li>Haven’t you seen the traveler at Shaolin, sitting long, yet to return? </li></ul><ul><li>Remaining quietly on Mount Bear Ears, one gathering. </li></ul><ul><li>大野兮涼飙飒飒,長天兮疏雨蒙蒙。 </li></ul><ul><li>君不見少林久坐未歸客,靜依熊耳一叢叢。 </li></ul>
  22. 23. <ul><li>www.ChamShanTemple.org </li></ul><ul><li>www.shengguangshi.blogspot.com </li></ul><ul><li>[email_address] </li></ul><ul><li>Shengguang Shi 釋聖光 </li></ul><ul><li>Tom Cheung 張相棠 </li></ul><ul><li>Kam Cheung 張仁勤 </li></ul><ul><li>Dennis Yap 葉 普智 </li></ul>Questions and Comments 討論

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