20101106 meditation

Updated Mar 2010
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

Updated Mar 2010
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
Towards a
Liberated and
Enlightened Life
煩惱輕智慧長
Introduction to
Buddhist Meditation
佛教靜坐入門

CHAPTER 5 - PRACTICING IN ACCORD
WITH SKILLFUL MEANS 方便行第五
Five Dharma Approaches: 五法
1. Zeal - One who possesses the zeal can separate from all of the
inverted views because one can understand all the Dharma and
gain true wisdom.
2. Vigor - In solidly upholding the precepts and getting rid of the five
coverings (hindrances).
3. Mindfulness - One remains mindful that the world is deceptive and
full of delusion whereas dhyana absorption is honorable and noble.
一者欲 - 欲离世间一切妄想颠倒，欲得一切诸禅智慧法门。
二者精进 - 坚持禁戒，弃于五盖。
三者念 - 念世间为欺诳可贱，念禅定为尊重可贵。

CHAPTER 5 - PRACTICING IN ACCORD
WITH SKILLFUL MEANS 方便行第五
4. Wisdom - One takes the measure of worldly happiness as
opposed to the uppermost bliss associated with dhyana
absorption and wisdom.
5. Single-mindedness - One sees clearly that the world may be
deemed disastrous and horrible. One recognizes that the
meritorious qualities of meditative absorption and ture
wisdom are honorable and noble.
四者巧慧 - 筹量世间乐，禅定智慧之乐，无漏无为
五者一心分明 - 明见世间可患可恶，善识定慧功德可尊
可贵

CHAPTER 6 The Actual Cultivation
正修行第六 – 止觀
Practice of Samatha and Vipasanna 修止觀
Cultivation of samatha is comprised of three steps: 修止三要
1. One maintains the [mental] state through anchoring [one's
attention] on an objective condition.
2. One achieves stopping through mind controlling, preventing
the mind from becoming scattered (by five senses).
3. One achieves stopping through realization of truth.
一者系缘守境止
二者制心止
三者体真止

CHAPTER 6 The Actual Cultivation of
Samatha 正修行第六 – 修止
If one's false thoughts do not cease even if one has implemented the above
steps, one should reflect upon the thoughts and realize that, as for the
past, they have already been destroyed, as for the present, they do not
abide, and as for the future, they have not yet come. One searches these
three regions. Thoughts cannot be found. If dharma cannot be found
then there is no thought. If there is no thought, then all dharmas are
entirely nonexistent. Although the practitioner contemplates and finds
that thoughts do not abide and are entirely nonexistent, yet there is no
arousal of awareness and mindfulness. 虽用如上体真止，而妄念不息
，当反观所起之心，过去已灭，现在不住，未来未至，三际穷之
，了不可得。不可得法，则无有心。若无有心，则一切法皆无。
行者虽观心不著，皆无所有，而非无刹那任运觉知念起。

CHAPTER 6 The Actual Cultivation of
Samatha 正修行第六 – 修止
One contemplates on the thought and realized that body has six faculties and
external presents six objects. The consciousness arises when faculties and
objects opposite to each other. But when the faculties and the objects have
not been placed in mutual opposition, the production of consciousness is
fundamentally nonexistent. One contemplates production in this manner and
also contemplates extinction in the same way. The names "production" and
"extinction" are only falsely established. When the mind which is
characterized by production and extinction is extinguished, then still
extinction manifests before one and there is nothing whatsoever which can
be found. This is the so-called empty and still noumenal principle of nirvana.
[Having carried out this contemplation], one's mind naturally comes to a halt.
观此心念以内有六根，外有六尘。根尘相对，故有识生；根尘未
对，识本无生。观生如是，观灭亦然，生灭名字，但是假立。生灭心
灭，寂灭现前，了无所得，是所谓涅盘空寂之理，其心自止。

正修行第六 – 止觀双修
Five samatha and vipasanna cultivations: 修止觀方法
1) Cultivating stopping and contemplation as means of
countering the coarseness and chaos of the beginner's mind;
countering the disorders of mental "sinking," or "floating;"
3) Cultivating stopping and contemplation in a manner which
accords with whatever is appropriate;
一、对治初心粗乱修止观。
二、对治心沈浮病修止观。
三、随便宜修止观

正修行第六
4) Cultivating stopping and contemplation to
counteract subtle states of mind occurring in
meditative absorption;
achieving equal balance in meditative absorption and
wisdom.
四、对治定中细心修止观
五、为均齐定慧修止观

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。

有時對自己要
多些寬容及忍
耐。雖然外表
看來靜坐沒有
帶來明顯的不
同，但其實你
的內心正在產
生著一種不可
思議的蛻變。

好像果子在樹
上成熟一樣，
當太陽一天又
一天的照著樹
上的果子，是
一個覺察不到
的過程。以同
樣的方式，內
心的成長和成
熟也是在禪修
中不斷地進行。

我們要記住 :
佛陀只是指出一個方向
讓我們去走，每個人都
要走自己的路。
「要知道沒有任何一個
人可以使我們開悟」
我們心內貪瞋癡的惡習
是沒有人將它們放進去
的，也沒有人可以把它
們拿出來，祇可以靠自
己的修行來淨化我們的
身心。

在禪修中最大的
路障是 :
「懷疑的態度」
直到我們一天能
看清楚究竟「懷
疑」是什麼東西
，懷疑都會使我
們的心癱瘓及阻
礙我們為達到淨
心所作的一切努

也許在靜坐中你
會這樣想著 :
我正在這裡幹甚
麼 ?
我為甚麼會到這
裡來受苦 ?
太難了 , 不行了 ,
這是不可能的事
。

「認知」
是最有力、最
有效的方法來
克服任何的障
礙。

其中一個最好的方
法來處理我們面臨
的障礙是在每一刻
中都能以「認知」
來看清楚我們內心
的每一個起心動念
。
如果慾念來時，我
們應馬上知道我們
的心內起了慾念。
立即嘗試以「認
知」來辨別它，這
障礙的起因是否由
貪瞋癡 , 五蓋 , 不

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
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
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
ShengguangShi@hotmail.com
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

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)

20101106 meditation

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