20100807 meditation

Updated Mar 2010

加拿大佛教會湛山精舍　學佛班

禪坐入門 Introduction to

Chán Meditation2010/08/07

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



Meditation on Mudita (Appreciative Joy) 喜無量心

Bodhisattvas are delighted when they know that the sentient beings are in the state of peace and happiness. They are more delighted when the sentient beings cease to perform evil deeds and cultivate wholesome Karma to enrich their wisdom and blessings.

Meditate on how to share joy and happiness with others and celebrate life when they are liberated, at peace and successful in their life.

Mudita is the medicine for eliminating jealousy, envy and resentment. Mudita heals the cruel urge to suppress happiness. With the cultivation of mudita we tap a reservoir of joy by sharing times of happiness and good fortune with others.

喜能對治自己的妒嫉心。既要想種種方法，使令眾生離苦得樂，無論眾生得到任何利益，也不可以生妒嫉心，而且常作是想，如何能令彼等受無量樂，如何令彼受樂久住。行者於悲定中，憐憫眾生，受苦逼迫，我用甚麼方法拔濟，令彼從苦得樂，從樂生大歡喜。



Meditation on Mudita (Appricative Joy) 喜無量心

Mudita is exemplified in the mother-child connection when the child begins to express its own pure nature. Mudita is the ability to join and support this expanding spirit.

Make vows to take care of sentient beings like your own children; you’re joyful when they are happy and liberated.

Buddha taught us that one of our challenges is to cultivate Mudita even in a world full of misery.

此時深觀眾生，雖受苦惱，此苦虛妄，本無今有，有還歸無，易可除滅，令得歡樂而樂，如母知子得大成就之樂。行者即發願言，願諸眾生，離苦得樂，我於定中，悉皆得見，作是願已，而入禪定。



Meditation on Mudita (Appricative Joy) 喜無量心

During meditation, develop mental image of your love one vividly; try to see, hear and feel their success and happiness with open heart; try to develop joy when they are released from suffering.

With your pure heart, try to develop mother-child affection towards all sentient beings. Start meditate on your love one, then your relatives and friends, one person at a time, until you cover all sentient beings. Develop happiness and equanimity for them to gain wisdom so that they can be liberated and happy forever.

以清淨心，繫念於親人，從苦得脫，受樂歡喜之相，念念分明，見到親人，其心悅愉，欣慶無量，乃至十方五道眾生，受諸喜樂，亦復如是。行者於三昧中，雖見外人受喜之相，而於內心無有動搖，禪定功夫逐漸增長，是名喜心相應。



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 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。」



Chapter 9 The One Mark is No Mark第九品一相無相分

“Subhuti, what do you think, can a Sotapanna have the thought, ‘I have obtained the fruit of Sotapanna.’?” Subhuti said, “No, World Honored One. And why? A Sotapanna means one who has entered the flow, and yet he has not entered anything. He has not entered forms, sounds, smells, tastes, tangible objects, or dharmas. For that reason he is called a Sotapanna.”

「須菩提！於意云何？須陀洹能作是念：『我得須陀洹果』不？」

須菩提言：「不也，世尊！何以故？須陀洹名為入流，而無所入，不入色聲香味觸法，是名須陀洹。」




“Subhuti, what do you think? Can a Sakadàgàmi have the thought, ‘I have obtained the Fruit of Sakadàgàmi.’?” Subhuti said, “No, World Honored One. And why? A Sakadàgàmi means one who returns once more, but he actually does not have a returning. For that reason, he is called a Sakadàgàmi.”

「須菩提！於意云何？斯陀含能作是念：『我得斯陀含果』不？」

須菩提言：「不也，世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。」




“Subhuti, what do you think? Can an Anàgàmi have the thought, ‘I have obtained the fruit of Anàgàmi’?” Subhuti said, “No, World Honored One. And why? Anàgàmi means one who does not return, but he actually does not have no returning. For that reason, he is called Anàgàmi.”

「須菩提！於意云何？阿那含能作是念：『我得阿那含果』不？」

須菩提言：「不也，世尊！何以故？阿那含名為不來，而實無不來，是故名阿那含。」




“Subhuti, what do you think? Can an Arhat have the thought, ‘I have obtained Arhatship.’?” Subhuti said, “No World Honored One. And why? Actually there is no Dharma called an Arhat. World Honored One, if an arhat had the thought, I have attained Arhatship that would be attachment to self, to others, to living beings, and to a life. World Honored One, the Buddha says that in my attainment of the No Strife Samàdhi I am the foremost among men, that I am the foremost Arhat free from desire…”

「須菩提！於意云何？阿羅漢能作是念：『我得阿羅漢道』不？」須菩提言：「不也，世尊！何以故？實無有法名阿羅漢。世尊！若阿羅

漢作是念：『我得阿羅漢道』，即為著我人眾生壽者。世尊！佛說我得無諍三昧，人中最為第一，是第一離欲阿羅漢。我不作是念：『我是離欲阿羅漢』。




“…World Honored One, I do not have the thought, ‘I am an Arhat free from desire.’ If I had the thought, ‘I have attained Arhatship’ then the World Honored One could not say, ‘Subhuti is the foremost of those who delight in practicing Arana.’ Since Subhuti actually has no practice, he is called ‘Subhuti, who delights in practicing Arana.’”

世尊！我若作是念：『我得阿羅漢道』，世尊則不說須菩提是樂阿蘭那行者！以須菩提實無所行，而名須菩提是樂阿蘭那行。」



Case 22 :The Turtle-Nosed Snake 鼈鼻蛇

Xue Feng taught the assembly saying, “On South Mountain there’s a turtle-nosed snake. All of you people must take a good look.”

Chang Qing said, “In the hall today there certainly are people who are losing their bodies and their lives.”

舉雪峰示衆云：“南山有一條鼈鼻蛇，汝等諸人，切須好看。”

長慶云：“今日堂中，大小有人喪身失命。



Case 22 :The Turtle-Nosed Snake 鼈鼻蛇

A monk related this to Xuan Sha. Xuan Sha said, “It takes Elder Brother Leng (Chang Qing) to be like this. Nevertheless, I am not this way.”

The monk asked, “What about you, Teacher?”Xuan Sha said, “Why make use of ‘South Mountain’?”Yunmen took his staff and threw it down in front of Xue

Feng, making a gesture of fright.

僧舉似玄沙，玄沙云：“須是棱兄始得，雖然如此，我即不恁麽。”僧云：“和尚作麽生？”玄沙云：“用南山作什麽？”雲門以拄杖，掉向雪峰面前，作怕勢。



Case 22 :Xuedou’s Verse - The Turtle-Nosed Snake 鼈鼻蛇

Elephant Bone Cliff is so high no one reaches it;Those who arrive must be expert snake handlers.Chang Qing and Xuan Sha cannot do anything ---How many lose their lives?Shaoyang knows --- he parts the weeds again;South, north, east, west, there’s no place to search.象骨岩高人不到，到者須是弄蛇手。

棱師備師不奈何，喪身失命有多少。韶陽知，重撥草，南北東西無處讨。



Case 22 : Xuedou’s Verse - The Turtle-Nosed Snake 鼈鼻蛇

Suddenly he thrusts out his cane;Thrown in front of Xue Feng, it opens wide its mouth.The gaping mouth is like a flash of lightning;By the time you raise your eyebrows you don’t see.Now it’s hidden here on this mountain;Let those who come each observe expedient means.Teacher shouts, “Look right at your feet!”忽然突出拄杖頭。抛對雪峰大張口，

大張口兮同閃電，剔起眉毛還不見。如今藏在乳峰前，來者一一看方便。（師高聲喝雲：“看腳下！”）



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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)

20100807 meditation

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