20101204 meditation
Upcoming SlideShare
Loading in...5
×
 

20101204 meditation

on

  • 620 views

Buddhism, Blue Cliff Record, Meditation, Koan

Buddhism, Blue Cliff Record, Meditation, Koan

Statistics

Views

Total Views
620
Views on SlideShare
620
Embed Views
0

Actions

Likes
0
Downloads
2
Comments
0

0 Embeds 0

No embeds

Accessibility

Categories

Upload Details

Uploaded via as Microsoft PowerPoint

Usage Rights

© All Rights Reserved

Report content

Flagged as inappropriate Flag as inappropriate
Flag as inappropriate

Select your reason for flagging this presentation as inappropriate.

Cancel
  • Full Name Full Name Comment goes here.
    Are you sure you want to
    Your message goes here
    Processing…
Post Comment
Edit your comment

20101204 meditation 20101204 meditation Presentation Transcript

  • 加拿大佛教會 湛山精舍  學佛班 禪坐 入門 Introduction to Chán Meditation 2010/12/04 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
  • 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。
    View slide
  • 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。
    View slide
  • 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 ) 。
  • 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。
  • CHAPTER 6 The Actual Cu ltivation – Calming 正修行第六 – 修止
    • Calming through: 止有三種
    • Anchoring [one's attention] on an objective condition
    • Controlling the mind
    • Realization of truth
    • 一 . 系缘守境止
    • 二 . 制心止
    • 三 . 体真止
  • 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,
  • 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
  • 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。
    • 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。
    • 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
  •