20100731 meditation

Updated Mar 2010

加拿大佛教會湛山精舍　學佛班

禪坐入門 Introduction to

Chán Meditation2010/07/31

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


Meditation with Four Immeasurable Minds 四無量心



Contemplation on Compassion淨念悲無量心

Contemplation on compassion: Wish yourself to remove the heavy bar, open the door to freedom and make your heart as wide as the world. 願自己心鑰大開 , 心胸廣如天地 , 救世人離苦難。

Wish compassion can take away from your heart the inertia and the paralyzing heaviness; it gives wings to those who cling to the lowlands of self. 願悲心日長，將惰性的重擔除去 , 像天使一樣輕巧地助人。

Through contemplation on compassion the fact of sentient beings’ suffering remains vividly present to our mind, even at times when we personally are free from it. It gives us the rich experience of their sufferings, thus strengthening us to liberate ourselves and others, when it does befall us. 淨念悲無量心 , 心知眾生苦海沉淪無了期 , 苦相栩栩如生 , 苦難到時誓必使自己及眾生離苦開悟。



Contemplation on Compassion淨念悲無量心

Compassion reconciles us to our own destiny by showing us the life of others, often much harder than ours. 悲心使我們的身心清淨 , 對比自己更不幸的眾生多生憐憫心。

Behold the endless caravan of beings who burdened with sorrow and pain, and open your heart to undiscriminating compassion. 對一切受精神及肉體上痛苦的眾生，無分別地獻出你的同情心。

Contemplate on Compassion with knowing that if sympathy with others is lacking, it will have to be acquired through one’s own long and painful experience. This is the great law of life. Knowing this, keep guard over yourself. 無悲心的人最終會自受其果，應時常警惕著自已。

Suffering comes from ignorance, delusion, anger and greed. This insight into the general law of suffering is the real foundation of our compassion. 痛苦是由無始以來的貪慎癡，這是佛陀悟到的真理，是悲無量心建立的根基。



Comtemplation on Compassion淨念悲無量心

Compassion includes those who at the moment may be happy, but act with an evil and deluded mind. In their present deeds we shall foresee their future state of distress and give them appropriate advices. 對沉醉於享樂不務正業的眾生要給予善意的忠告。

The compassion of the wise man does not render him a victim of suffering. His thoughts, words and deeds are full of pity. But his heart does not waver; it remains unchanged, serene and calm. Always ask yourself, “How else should I be able to help?” 行悲心要有智慧，雖充滿著憐憫、同情、救苦救難心，但要如如不動，理智地助人，不使自己陷於苦惱中。冷靜中才可找到助人的最好方法。

Compassion that is sublime nobility of heart which knows, understands and is ready to help to eliminate their suffering forever through attaining wisdom. 最高境界的悲無量心是要使一切眾生開悟永離苦海。



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 7 Nothing Attained, Nothing Spoken 第七品無得無說分

“Subhuti, what do you think? Has the Tathàgata attained Anuttarasamyaksambodhi? Has the Tathàgata spoken any Dharma?” Subhuti said, “As I understand what the Buddha has said, there is no concrete dharma called Anuttarasamyaksambodhi, and there is no concrete dharma which the Tathàgata has spoken. And why? The dharmas spoken by the Tathàgata cannot be grasped and cannot be spoken. They are neither dharmas nor no dharmas. And why? Unconditioned dharmas distinguish worthy sages.”

“須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？” 須菩提言： “如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法如來可說。何以故？如來所說法皆不可取不可說，非法非非法。所以者何？一切賢聖皆以無爲法而有差別。”



Chapter 8 Relying on Dharma they Come Forth (Real merit has no merit) 第八品依法出生分

“Subhuti, what do you think, if someone filled three thousand great thousand world systems with the seven precious gems and gave them as a gift, would he obtain many blessings and virtue?” Subhuti said, “Very many, World Honored One. And why? Such blessings and virtue are not of the nature of blessings and virtue. Therefore the Tathàgata speaks of many blessings and virtue.”

「須菩提！於意云何？若人滿三千大千世界七寶以用布施，是人所得福德，寧為多不？」

須菩提言：「甚多，世尊！何以故？是福德即非福德性，是故如來說福德多。」



Chapter 8 Relying on Dharma they Come Forth (Real merit has no merit) 第八品依法出生分

“If, on the other hand, a person were to receive and hold from this Sutra even so few as four lines of verse and speak them for others his blessings would surpass the previous ones. And why? Subhuti, all Buddhas and all Buddhas’ Dharma of Anuttarasamyaksambodhi come forth from this Sutra. Subhuti, the Buddhadharmas spoken are no Buddhadharmas.”

「若復有人，於此經中受持，乃至四句偈等，為他人說，其福勝彼。何以故？須菩提！一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出。須菩提！所謂佛、法者，即非佛、法。」



Case 21 :Lotus Blossoms, Lotus Leaves 蓮花荷葉

A monk asked Zhimen, “How is it when the lotus flower has not yet emerged from the water?’

Zhimen said, “Lotus blossom.”The monk asked, “What about after it has emerged

from the water?”Zhimen said, “Lotus leaves.”舉，僧問智門：“蓮花未出水時如何？”智門雲：“蓮

花。”僧雲：“出水後如何？”門雲：“荷葉。”



Case 21 :Verse - Lotus Blossoms Lotus Leaves 蓮花荷葉

Lotus blossom, lotus leaves – he reports for you to know.

How can emergence from the water compare to before emerging?

Ask of the elders north of the river and south of the river too;

One doubt follows another.蓮花荷葉報君知，出水何如未出時？

江北江南問王老，一狐疑了一狐疑。



Case 21 :Lotus Blossoms Lotus Leaves 蓮花荷葉

A monastic asked a teacher, “How was it before the Buddha appeared in the world?” The teacher raised his teaching whisk. The monastic asked again, “How about after the Buddha appeared in the world?” The teacher raised the whisk again. Yunmen, commenting on this said, “The first time, he drove home. The second time he missed.”

古人道：“欲識佛性義當觀時節因緣。”不見雲門舉僧問靈雲云：“佛未出世時如何？”雲豎起拂子。僧云：“出世後如何？”雲亦豎起拂子。雲門云：“前頭打著，後頭打不著。”又云不說出與不出，何處有伊問時節也。



www.ChamShanTemple.org

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[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)

20100731 meditation

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