Buddhism, Blue Cliff Record, Meditation, Koan

1. Buddhist Association of Canada Cham Shan Temple 加拿大佛教會 湛山精舍 學佛班 禪坐入門 Introduction to Chán Meditation 2011/01/15

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. 2010 “TOPIC OF INTEREST” SURVEY

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

5. Meditation – 3 adjustments Adjust posture: 調身 Adjust breathing: 調息 Adjust mind: 調心

6. 7 Postures: 調身七支坐法 足支：結跏趺坐 Full/half lotus/free seat 雙單散盤，足心向上 腰脊支：脊直肩平 Spine and neck straight, back flat 背平頸直 手支：手結定印 Left palm below abdomen, right palm on the left palm, thumbs touching each other 姆指相挂 肩胛支：頂門向上 shoulder upright and head top 頭正容寬，收斂下顎 Chin withdrawn 头颈支： Head upright and neck straight 舌支：舌抵上顎 Tongue on upper jaw 兩唇輕合 目支：雙眼平視 ，半開半閉 ， 視若無睹Eyes level and natural 開合自然,

7. Adjust Breathing: 調息 Your Best Friend - Watch Closely - Mindful of Your Breathing Take a long, gentle, even soft clean breath through your nose. Exhale through your month visualizing all the dirty, toxic obstructions are drained away along. Repeat three times. 口吐濁氣。不可粗急。綿綿恣氣而出。想身分中百脈不通處。放息隨氣而出。閉口鼻納清氣。如是至三。若身息調和但一亦足。

8. Adjust Breathing: 調息 Heavy – Tiring : Prefer Light Shallow – Obstructed : Prefer Even Noisy – Scattered : Prefer Gentle Soft – Calm : Prefer Deep & Long 氣: 粗而不細。守氣則勞 (細密) 喘: 結滯不通。守喘則結 (均勻) 風: 出入有聲。守風則散 (柔和) 息: 出入綿綿。守息即定 (深長)

9. Adjusting, Counting, Observing Breathing 調息, 數息, 觀息 數息 – Counting from 1 to 10 and then repeat Mindful of Abdomen Breathing 觀腹式呼吸 – Tummy 丹田 Dantain 觀鼻端呼吸 – Focus in front of Nose 眼觀鼻 鼻觀心 – Eyes contemplate on nose Nose contemplates on mind

10. Adjust Mind – Enter Samadhi: 調心 -入定 Regulating and controlling chaotic thinking. Keeping the mind neither sinking nor floating. Adjusting the mind neither laxity nor anxiety. 一. 調伏亂想, 不令越逸 二. 不沈不浮 三. 不急不寬

11. 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

12. Fulfillment of the Requisite Conditions before Meditation具缘 A) Upholding the Precepts Purely B) Ensuring Adequacy of Clothing and Food C) Obtaining an Easeful and Quiet Dwelling Place D) Putting All Responsibilities to Rest E) Drawing Near to Good and Knowledgeable Friends 第一持戒清净 第二衣食具足 第三得闲居静处 第四息缘诸务 第五近善知识

13. Ten Virtuous Actions 行十善 1. Not to take a life(Protect life) 不殺生(護生) 2. Not to take what is not given(Giving) 不偷盜(布施) 3. Avoid Sexual Misconduct(Pure Sangha) 不邪淫(梵行) 4. Not to Decieve (Honesty) 不妄語(誠實) 5. Avoid Slander of others(Harmonizing) 不兩舌(和諍) 6. Avoid Harsh words(Kind Words)不惡口(愛語) 7. Avoid Empty Speech(Truthful)不綺語(質直) 8. Avoid Greedy Thoughts((Pure Thoughts)不貪(清淨) 9. Not to be Malicious(Compassion)不瞋(慈悲) 10. Avoid the Wrong View(Right View)不癡(正見)

14. Ten ways to assist in repentance十法助懺 First, understand and believe in cause and effect; Second, develop extreme apprehension; Third, give rise to a deep sense of remorse; Fourth, seek out a method to extinguish offenses. Fifth, completely confess the prior offenses; 一者明信因果 二者生重怖畏 三者深起惭愧 四者求灭罪方法 五者发露先罪

15. Ten ways to assist in repentance十法助懺 Sixth, cut off the thought of continuance [of the offenses confessed]; Seventh, bring forth the resolve to serve as a protector of Dharma; Eighth, make great vows to deliver beings; Ninth, constantly be mindful of all Buddhas of the ten directions; Tenth, contemplate the nature of offenses as being unborn. 六者断相续心 七者起护法心 八者发大誓愿，度脱众生 九者常念十方诸佛 十者观罪性无生

16. CASTING OFF THE FIVE HINDRANCES A 棄五蓋 一 The Hindrance of Desires (Materials, Fame, Ego Satisfaction) The Hindrance of Anger (Unsatisfactory Feeling) The Hindrance of Lethargy and Sleepiness The Hindrance of Agitation and Remorse The Hindrance of Doubt 一、弃贪欲盖 二、弃瞋恚盖 三、弃睡眠盖 四、弃悔掉盖 五、弃疑盖

17. CASTING OFF THE FIVE HINDRANCES B 弃五盖二 1) Laziness 懶惰 2) Forgetfulness of meditating object 忘記禪修對像 3) Sinking and excitement 太昏沉或太興奮 4) Not knowing when and how to apply antidotes 癡不知障境 5) Over-application of the antidotes 過於極端而不自覺

18. Antidotes of Five Hindrance 五蓋解藥 1. Faith 信仰 2. Aspiration 願望 3. Perseverance 毅力 4. Pliancy 靈活性 5. Mindfulness 正念 6. Introspection and vigilance 反思及警覺 7. Knowing when and how to apply antidotes 以智慧對正下藥去除障境 8. Knowing when to stop applying antidotes 運用自如，適可而止 (捨棄目前境界，入更高層次)

19. PRACTICING IN ACCORD WITH SKILLFUL MEANS 方便行 - 五法 FIVE SKILLFUL MEANS: 五法 1. Zeal 2. Vigor 3. Mindfulness 4. Wisdom 5. Single-Mindedness 一者欲 (熱誠, 熱望, 誓願) 二者精进 三者正念 四者巧慧 五者一心分明

20. The Actual Cultivation – Calming 正修行 一 (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

21. The Vajra Prajnà Pàramità Sutra 金剛般若波羅蜜經 The VajraPrajnàPàramità Sutra 金剛般若波羅蜜經 Translated by Tripitaka Dharma Master Kumàrajiva三藏法師鳩摩羅什譯

22. 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？」

23. 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。」

24. 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。

25. Chapter 17 Ultimately there is No Self 第十七品 究竟無我分 “Subhuti, what do you think? While the Tathàgata was with Burning Lamp Buddha, was there any Dharma of Anuttarasaüyaksaübodhi attained?” “No, World Honored One as I understand what the Buddha has said, while the Buddha was with Burning Lamp Buddha there was no Anuttarasaüyaksaübodhi attained.” 「須菩提！於意云何？如來於燃燈佛所，有法得阿耨多羅三藐三菩提不？」「不也，世尊！如我解佛所說義，佛於燃燈佛所，無有法得阿耨多羅三藐三菩提。」

26. Chapter 17 Ultimately there is No Self 第十七品 究竟無我分 The Buddha said, “So it is, so it is, Subhuti. There actually was no dharma of Anuttarasaüyaksaübodhi which the Tathàgata attained. Subhuti, if there had been a dharma of Anuttarasaüyaksaübodhi which the Tathàgata attained, then Burning Lamp Buddha would not have given me the prediction, ‘you will in the future attain Buddhahood and be named Sàkyamuni.’” 佛言：「如是，如是。須菩提！實無有法如來得阿耨多羅三藐三菩提。須菩提！若有法如來得阿耨多羅三藐三菩提，燃燈佛則不與我授記：『汝於來世，當得作佛，號釋迦牟尼。』

27. Chapter 17 Ultimately there is No Self 第十七品 究竟無我分 “Since there actually was no dharma of Anuttarasaüyaksaübodhi attained, Burning Lamp Buddha gave me the prediction saying these words, ‘You will in the future attain Buddhahood and be named Sàkyamuni.’” 以實無有法得阿耨多羅三藐三菩提，是故燃燈佛與我授記，作是言：『汝於來世，當得作佛，號釋迦牟尼。』

28. Questions and Comments 討論 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