Introduction to Chán 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

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

RENUNCIATION OF DESIRE 诃欲
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。

CASTING OFF THE FIVE HINDRANCES
弃五盖
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

CASTING OFF THE FIVE HINDRANCES
弃五盖
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

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
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)

Introduction to Chán Meditation

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