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20101030 meditation



Buddhism Blue Cliff Record Meditation Koan

Buddhism Blue Cliff Record Meditation Koan



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20101030 meditation 20101030 meditation Presentation Transcript

  • 加拿大佛教會 湛山精舍  學佛班 禪坐 入門 Introduction to Chán Meditation 2010/10/30 Buddhist Association of Canada Cham Shan Temple
  • 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
    • Towards a Liberated and Enlightened Life
    • 煩惱輕 智慧長
    Introduction to Buddhist Meditation 佛教靜坐 入門
    • 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
    • This dharma of the five desires is something [people] have in common with animals. All beings act under the direction of the five desires and are slaves to the desires. On account of these corrupting desires one may sink down into the three [lower] paths [of rebirth]. [One should contemplate thus,] "If now in cultivating dhyana I were to continue to be obstructed and covered over by them, I would be acting like a great thief." One must urgently distance oneself from [the five desires].
    • 此五欲法,与畜生同有。一切众生,常为五欲所使,名欲奴仆。作此弊欲,沈堕三途。我今修禅,复为障蔽,此为大贼,急当远之。
    • The Hindrance of Desires (in the Mind)
    • The Hindrance of Anger
    • The Hindrance of Lethargy and Sleepiness
    • The Hindrance of Agitation and Remorse
    • The Hindrance of Doubt
    • 一、弃贪欲盖
    • 二、弃镇恚盖
    • 三、弃说眠盖
    • 四、弃悔掉盖
    • 五、弃疑盖者
    • When he eliminates these five hindrances his mind is calm and secure and he feels clear, cool and blissful. Just as with the sun and moon which may be obscured by five phenomena: smoke, dust, clouds, fog and the hand of Raahu the asura , such that they are unable to shine brightly,--so too it is with a person's mind and the five (coverings) hindrances.
    • 行者亦如是,除此五盖,其心安隐,清凉快乐。如日月以五事覆翳:烟、尘、云、雾、罗睺阿修罗手障,则不能明。人心五盖,亦复如是。
  • 我們應該時時刻刻培養對 : 每一個環境、 每一個事物、 每一個念頭, 都以純然的專注來觀察和反醒。 每一刻都應全心全意與圓融無礙地活著。
  • 最值得我們要正念的是 : 當我們靜坐或做任何事之前都要慢下來淨心觀照一下正在要做的事 , 不要太著急 , 不要趕著去甚麼地方 , 不要想著做些甚麼事 , 而只是回歸到當下。
  • 穩步地前進 意思是說 : 當我們處理事情或靜坐時要盡量持續不懈和心平氣和地用心去做 , 但做的時候要不停地淨心專一觀察。 整個過程中一直保持著百折不撓的精神和放鬆平衡的心態。
  • 覺察的整個發展過程是來自於 : 「寂靜心的 直接感受」 而不是來自於我們對這事物的思維和概念。
  • 靜坐時要深入地觀察我們的心是如何從「空」中產生了思維 , 它也從「空」中一瞬間而消逝。 練習觀心時,要不怕痛楚、穩步地前進,這不是思維事物的作業,而是以寂靜心來直接察覺和感受它。
  • 當我們靜坐時或者會覺得甚麼事都沒有發生 , 祇是覺得痛楚 , 不安 , 心燥和懷疑。 但實際上每一刻的覺察和每一刻的正念都幫著我們開悟和卸下對事物執著的枷鎖。
    • 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 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。」
  • 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。
  • CASE 34: Five Elders Peak 碧岩錄第三十四則 : 五老峰
    • Yang Shan asked a monk, "Where have you come from?"
    • The monk said, "From Mount Lu."
    • Yang Shan said, "Have you been to Five Elders Peak?"
    • The monk said, "No, I have never been there."
    • Yang Shan said, "Then you have never been to the mountains at all!"
    • (Later,) Yun Men said, "Because of too much compassion these words have fallen into grasses.“
    • 舉,仰山問僧: “ 近離甚處? ” 僧雲: “ 廬山。 ” 山雲: “ 曾遊五老峰麽? ” 僧雲: “ 不曾到。 ” 山雲: “ 阇 梨不曾遊山。 ” 雲門雲: “ 此語皆爲慈悲之故,有落草之談。 ”
  • CASE 34: Five Elders Peak 碧岩錄第三十四則 : 五老峰
    • Leaving the weeds, entering the weeds;
    • Who knows how to seek them out!
    • White clouds, layer upon layer; Red sun, clear and bright.
    • Looking to the left, there are no flaws; Looking to the right, already old.
    • Have you not seen the man of Cold Mountain!
    • He travelled so swiftly; Ten years he couldn’t return.
    • And forgot the road by which he came.
    • 出草入草,誰解尋讨。
    • 白雲重重,紅日杲杲。
    • 左顧無暇,右盼已老。
    • 君不見寒山子,行太早,
    • 十年歸不得,忘卻來時道。
    • www.ChamShanTemple.org
    • www.shengguangshi.blogspot.com
    • [email_address]
    • Shengguang Shi 釋聖光
    • Tom Cheung 張相棠
    • Kam Cheung 張仁勤
    • Dennis Yap 葉普智
    Questions and Comments 討論