20100626 meditation

Updated Mar 2010

加拿大佛教會湛山精舍　學佛班

禪坐入門 Introduction to

Chán Meditation2010/06/26

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



Hello Sheng Guang Shi,When Kam called me to deliver your message I was at work and actually worked all night till about 5am on Sunday morning...And yes it was another chance for me to apply some form of meditation to that situation as well. The task was to move few servers from one room to another. This involved unplugging all network and power cables removing servers, switches and rails from rack then carrying all to the other room and installing everything from scratch there and testing everything. So, some quite heavy duty physical work and some mental work too making sure everything was assembled and installed properly. I was lucky cause at least IP addresses and all configuration wasn't changed. Still, it was quite a bit of work.聖光法師 , 您好 !當仁勤打電話給我把你的信息傳遞給我時，我正在整夜地工作至翌日早上五時 . 是的 , 這是另一個很好的機會給我以禪修來做我的工作時候。當晚 , 我的任務是要把幾台伺服器從一個房間移到另一個房間。這涉及到拆除所有的網絡架 , 電線 , 電制開關和重新安裝這些伺服器到另一房間。一切安裝都要從頭開始 , 還要進行運作測試。不但牽涉到一些體力上的勞動 , 還要花腦根去想想如何才可以確保得到正確的組合和正常的運作。算是很幸運了，因為我不需要改變原有的 IP 网址和原來的組合。總言之，這是一個相當繁複的工作。



How I apply meditation?I try to keep things in perspective, be truly mindful of what I'm doing. Particularly when the thought of the scope of the task becomes a bit overwhelming and mental tiredness sets in I think that this is perfect situation to meditate. I think of transiency of the situation. I say to myself (or I am aware) that my doubts and anxiousness and fatigue (both mental and physical) are created in my mind so I can use my mind to enjoy this moment and create balance and peace and satisfactoriness and even real pure joy instead. 我如何應用禪修？我試圖以較全面的看法來衡量這件工作，同時以正念來觀察我當下所做的每件事。特別是當我在思維上覺得這個任務使我負上相當的重壓及產生有點兒精神疲勞時，我認為這是一個讓我去做禪定的最好機會。我提醒自己 , 我要認為目前的狀態衹不過是暫時的。我對自己說 , 同時也知道 : 我的懷疑 , 焦慮 , 心理和身體上的疲勞祗不過是由於我腦裡的造作。所以我試圖利用我的禪心來享受這一刻，創造了一個較平衡與和平的滿意心態，甚至有時還會產生極純的喜樂。



And I never looked at the clock for several hours and I was focused on the task at hand without trying to force myself to focus. It is like "me" and the task stopped being separate things... I didn't feel tired or sleepy. There was no past and, no future no thoughts of ending the job and going home; there was only now, and surprisingly it did become enjoyable. 在這工作期間我從來沒有看過時鐘，我把重點放在手頭上的任務 , 也沒有試圖強迫自己去集中注意力。就好像“我”與”任務”不再是分開似的 ... 因此我沒有感到疲倦或昏昏欲睡。好似當下已沒有過去，沒有未來 , 也沒有想結束目前工作和回家的想法，只有注意當下，出乎意料地”當下的困境”竟然變成了”愉快的時刻”。



These are my thoughts of this now, some analysis or reflection upon that. But at the time I was working I didn't have these kind of thoughts. There was no analysis, no reflection just being there and performing that task. Not everything was going perfect though I had moments when I had some hard time fitting something together. Then again, I tried to be aware of the state of my mind in respect to this moment and meditate on my difficulty and the feeling I had. I tried to keep in mind the teaching about bad or negative thoughts that arise in my mind and just be aware of them and let them pass by and disappear and that strong conviction, certainty that it will all be resolved in a good way set in. 這些都是我當時的感受 , 現在我寫這封信時才加以分析及反思。但當時我是沒有任何想法 , 沒有任何分析，也沒有任何反思 , 只是在當下全心全意地執行這一個任務。當然工作不是一切都進行得很理想，有時我會遇上有一些困難 , 例如我不能把一些配件連接起來。在這情況下我立刻觀察我的內心在這一刻的狀態，以禪定的方法來正念我目前的困難和我的感受。我試圖記住出現於腦海的負面想法會帶來不良的後果，讓這些感受和困難慢慢地消失，同時也堅強地、明確的相信這些困難會有一個很好的方法將它解決。



Yes at this stage it is extremely important to be aware of one's own thoughts and admit or realize or again one could say, be aware which ones are good and which ones are bad - positive or negative. Just this simple fact of being able to look at this from a distance, very small effort, decision made in one's mind to look at one's feelings, thoughts and emotions somehow objectively, somehow from above, somehow from outside makes all the difference. And whatever is is good and appropriate just is... And there is "no guru no method no teacher"... It is actually passage taken from the song by Vanmorrisson. So now I know what he was trying to say...I smile more often and I'm joyful more often nowadays. 當然 , 在這階段時間最重要的是要意識到及觀察到自己內心的意念，要領悟及知道”哪些是好的””哪些是壞的”。就以這個簡單的方法 , 從一個較遠距離的觀點來觀察，不需要太大的努力，以正念客觀地來觀察自己的感受，思維和情緒，無形中從某種程度上來看 , 有不同的顯著效果。無論如何 , 對我來說 , 這是恰到好處 , 也是非常適當的。這方法不是從任何”權威人仕” 或”老師 ”而來 ...它實際上是從 Vanmorrisson歌曲內的信息給我的一個啟示。現在我知道他是在說 ...” 我經常多些微笑 , 快樂便和我常在一起…”。。



I'm deeply grateful that Buddha decided to share with us what he realized. I know we are all Buddhas inside and this world we experience through our senses is not true fabric of reality of true way things are. It takes so little, one thought and the whole world changes! and it seems to be soo hard most of the time. So by letting go we can stop being "slaves" of our minds. I realize I just get glimpses of reality, but there are more and more of them. Letting go is good. It is so worthy to listen to Buddha's teaching. 我深深感謝佛陀與我們分享他覺悟的佛法。我知道我們心中都有佛性，通過我們的感官來經驗這世界都不是真正的實體及事物的本相。祗需要很微少思維上的轉變整個世界也就隨著而改變！但大部份的時間 , 思維的改變似乎是如何的艱難。因此，讓我們放下 , 放下可以使我們從心內的“奴隸”中解放出來。我知道我們都不能離開現實，但我們要求的東西也是越來越多。放下是最好的方法 , 因此我們值得應該去接受佛陀的教誨。



As I'm writing this I have this feeling again that there is nothing that can make this moment any better, there is nothing to achieve nothing to gain or lose and nothing to say. All I can say: "Let all sentient beings have happiness and the source of happiness. Let all sentient beings are free from suffering and the source of suffering"; because it is still hard, many times, to be joyful when so many people are suffering...

在我寫這封的時候，我有同一種感覺 , 這感覺就是再沒有什麼時刻可以比這一時刻更美好，沒有任何事要完成 , 沒有任何東西要獲得或失去，也沒有任何話可說。我只能說：“讓所有眾生都獲得快樂和幸福的源泉。讓所有眾生都能擺脫苦海和痛苦的根源”，因為很多時候那麼多的人還在痛苦中 , 快樂仍然是艱難的 .



I just shared few thoughts about that one particular time working on Saturday night. I thought it was relevant. I could share a bit more some other time about some situations during regular working hours with relation to interacting with other people for example. I tried not to think as I was writing it and I didn't change or edit anything just did spell check and corrected just 3 or 4 words.Thank you very much for your teaching, I'm very grateful.All the best to you Les S我只是想把一些我的經驗與大家分享，特別是關於在上星期六晚上工作時的感受。我認為這是與大家有關的。若有時間 , 或者我可以分享其他工作的經驗 , 例如在正常工作時間一些與同事交流的經驗。當寫這封信的時候我嘗試不去想它 , 當我寫的時候我完全沒有把內容改過，我祇有在寫完後檢查串字和糾正了三、四個字。非常感謝你對我們的教導，我非常感激。祝福您萊斯



NIMITTA is unstable or doesn’t appear 禪相不定或未顯現

1. Need to Cultivate Sufficient Joy and Happiness (Pitisukha). 需要培養多些喜與樂

2. Do not be afraid of delight in meditation. 不要對喜樂現象有害怕之心

3. Putting too much energy into Knowing. 放太多能量於知識上

4. Watching Out for Discontent 太注意不完美的地方5. Focus More Sharply in the Present Moment.應注意在當下



SHINING UP THE NIMITTA使禪相更加光亮

1. Simplify complex mental image; ignore fire-work nimitta.將禪相簡單化 , 不要理會燦爛的禪相

2. Build more tranquility of mind with beautiful mindfulness; strength shy nimitta.以美捨功德增加定力 ,使微弱短暫的禪相加強

3. Calm is sufficient but pitisukha is lacking; cultivate more joy and happiness; enlarge point nimitta.定力持久但喜樂不足 , 培養多些喜樂功德 , 使小點禪相放大

4. Develop good intentions; purify unclear nimitta.持戒及發菩提心使禪相更清色

5. Focus on beautiful centre.不停注意三千大千世界的美麗王國



STABILIZING THE NIMITTA如何穩定禪相1. Do not grasp onto nimitta. Do not try to analyze nimitta. 不要去分析禪相 , 不要執著禪相

2. Cultivate more beautiful centres.培養更多美麗的王國3. Develop faith and trust in nimitta.對禪相有信願行的心態4. Do not afraid to let go self-image (ego) and all the controls

(materials and powers). Take all the intention away from doing.把一切要想做的概念放下 , 不要害怕把自我的一切消失放下

5. Do not hang onto any excitements; let them come and go.不要對任何興奮的感受太過留戀

6. One will feel as if the meditator is being drawn into the nimitta, that one is falling into the most glorious bliss and cosmic ecstasy. One is entering Jhana. 入定時禪修者有若心醉神迷 , 興奮到極點及狂歡的感覺。



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 3 The Orthodox Doctrine of the Great Vehicle第三品大乘正宗分

The Buddha told Subhuti, “All Bodhisattvas, Mahàsattvas, should thus subdue their hearts with the vow: I must cause all living beings — those born from eggs, born from wombs, born from moisture, born by transformation; those with form, those without form, those with thought, those without thought, those not totally with thought, and those not totally without thought — to enter nirvàna without residue and be taken across to extinction…”

佛告须菩提：“诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅盘而灭度之。…”



Nirvàna 涅盘

The Buddha described Nirvāna as the perfect peace of the state of mind that is free from craving, anger and other afflicting states ( kilesas ). It is also the "end of the world"; there is no identity left, and no boundaries for the mind. The subject is at peace with the world, has compassion for all and gives up obsessions and fixations. This peace is achieved when the existing volitional formations are pacified, and the conditions for the production of new ones are eradicated. In Nirvāṇa the root causes of craving and aversion have been extinguished, so that one is no longer subject to human suffering ( Pali: dukkha) or further rebirth in Samsāra.

涅槃，意義是指清涼寂靜，惱煩不現，眾苦永寂；具有不生不滅、不垢不淨、不增不減，遠離一異、生滅、常斷、俱不俱等等的中道體性意義。旧译滅度。滅是滅見思塵沙，無明三種惑，度是度分段變易兩種生死。

涅盘又译“泥洹”。涅盘翻译成中文为不生不灭意。意译“灭”、“灭度”、“寂灭”、“圆寂”等。是佛教全部修习所要达到的最高理想，一般指熄灭生死轮回后的境界。



Four kinds of nirvàna 四涅盘

1. Nirvàna of the pure, clear self-nature: The self-nature is inherent in everyone. It is not subject to birth and death and is not larger in sages or smaller in ordinary people.

2. Nirvàna with residue: By using the flame of wisdom on the fuel of afflictions, the secondary bonds of delusion are severed; but the basic bond of the body remains. The body which remains is subject to share-section birth and death.

一者、本来自性清净涅盘：真如理，随缘变造一切诸法，虽有烦恼垢染，而本性清净，具足无量微妙功德，无生无灭，湛若虚空，一切众生平等共有，与一切法不一不异，离一切相无有分别，故名本来自性清净涅盘。

二者、有余依涅盘：烦恼之障虽灭，尚余欲界五阴之身而为所依，故名有余依涅盘。



Four kinds of nirvàna 四涅盘

3. Nirvàna without residue: When afflictions and the residue of share-section birth and death are extinguished, the multitude of sufferings is eternally stilled. There is no further residue.

4. Nirvàna of no dwelling. Here wisdom and compassion are mutually interactive. Those who have attained the nirvàna of no dwelling continue to cross living beings over but are themselves not subject to birth and death.

三者、无余依涅盘：烦恼既尽，所余五阴之身亦灭，故名无余依涅盘。四者、无住处涅盘：不住生死，不住涅盘，穷未来际，利乐有情，故名

无住处涅盘。



Chapter 3 The Orthodox Doctrine of the Great Vehicle第三品大乘正宗分

“...Yet of the immeasurable, boundless numbers of living beings thus taken across to extinction, there is actually no living being taken across to extinction. 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, he is not a Bodhisattva.”

“… 如是灭度无量无数无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。”



Chapter 4 Wonderful Conduct without Dwelling第四品妙行无住分

“Moreover, Subhuti, as to dharmas, a Bodhisattva should not dwell anywhere when he gives. He should not dwell in forms when he gives, nor should he dwell in sounds, smells, tastes, tangible objects, or dharmas when he gives. Subhuti, a Bodhisattva should give thus: he should not dwell in marks. And why? If a Bodhisattva does not dwell in marks when he gives, his blessings and virtues are immeasurable.”

“ 复次，须菩提！菩萨于法，应无所住，行于布施，所谓不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相。何以故？若菩萨不住相布施，其福德不可思量”



Chapter 4 Wonderful Conduct without Dwelling第四品妙行无住分

“Subhuti, what do you think, is space in the east measurable?” “No, World Honored One.” “Subhuti, is space in the south, west, north, or in the intermediate directions, or above, or below, measurable?” “No, World Honored One.” “Subhuti, the blessings and virtue of a Bodhisattva who does not dwell in marks when he gives are just as immeasurable. Subhuti, a Bodhisattva should only dwell in what is taught thus.”须菩提！于意云何？东方虚空可思量不？”“不也，世尊！”“须菩提！南西北方四维上下虚空可思不？”“不也，世尊！”“须菩提！菩萨无住相布施，福德亦复如是不可思量。须菩提！菩萨但应如所教住。”



An appropriate statement 對一說

A monastic asked Master Yunmen, “What are the teachings of a whole lifetime?”

Yunmen said, “An appropriate statement.”

舉僧問雲門：“如何是一代時教？”雲門云：“對一說。”



The Verse - An appropriate statement 對一說

An appropriate statement. How utterly unique!He wedge a stake into the iron hammer-head with no

hole.Under the Jambu Tree I’m laughing; ha, ha!Last night the black dragon had his horn wrenched off:Exceptional, exceptional—The old man of Shaoyang got one horn.對一說，太孤絕，無孔鐵錘重下楔。閻浮樹下笑呵呵，昨夜骊龍拗角折。别别，韶陽老人得一橛！



An Upside-Down Statement 倒一說

A monk asked Yun Men, "When it's not the present intellect, and it's not the present phenomena, what is it?"

Yun Men said, "An upside-down statement.“

舉僧問雲門：“不是目前機，亦非目前事時，如何？”門雲：“倒一說。”



The Verse - An Upside-down Statement 倒一說

An upside-down statement – he divides a token.Dying together, living together, he gives you certainty.The eighty-four thousand disciples of Buddha were not

worthy successors;Thirty-three Chan Master entered the tiger’s den.Distinctly outstanding – the moon in the churning

rushing water.倒一說，分一節，同死同生爲君訣。八萬四千非鳳毛，三十三人入虎穴。别别，擾擾匆匆水裏月。



www.ChamShanTemple.org

www.shengguangshi.blogspot.com

[email protected] 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)

20100626 meditation

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