20100918 meditation

Updated Mar 2010

加拿大佛教會湛山精舍　學佛班

禪坐入門 Introduction to

Chán Meditation2010/09/18

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 Formless Minds 四無色處定



Four Samadhi in the Formlessness Realms 四空處定

The next four meditation stages are in the formless realm, where the limitations of the body and the multiple barriers of physical objects are transcended. One is emancipated from the limitations of the senses and the physical realm and one enters into the four realms of formlessness:

1. The samadhi of infinite space (the infinite form samadhi)2. The samadhi of infinite consciousness3. The samadhi of nothingness4. The samadhi of neither thought nor no-thought 行者離色界之界限而昇華到無色界之四空處定 :一、空無邊處定二、識無邊處定三、無所有處定四、非有想非無想定



The Samadhi of Infinite Space 空無邊處定 All thoughts of the Form Realm are eliminated because the meditator

perceives everything as limitless space, without obstruction . There is no heaven and no hell, no inside and no outside. Nothing that

could be grasped by the mind presents itself thus. The practitioner has temporarily forgotten his/her body and sensation

skandhas. As the body becomes like infinite space, so does other external form.

Empty space still contains the elements of form, including perceptions (like sound and taste) and consciousness. 行者若能脫離色籠，虛空無礙，寂然不動，何有過患？作此思維已，一

心諦觀，此身九竅，一切毛孔，無不虛疏，如羅網相，內外相通；亦如芭蕉，重重無實；又如藕孔及魚網，逐漸觀至微末也盡，其心泯然，自住空緣。此後忽然與空相應，定中唯見無邊虛空，如鳥出籠無礙自在，名為空無邊處定。



The Samadhi of Infinite Consciousness 識無邊處定

The samadhi of infinite consciousness is best described as an experiential realm of boundaryless perception wherein everything appears to be consciousness only.

There is no more joy and sadness, no form, no body, no object… no eyes, eye sense, object of eye, eye-consciousness and so on.

This samadhi is a scenario of infinite emptiness because the mind expands forever to experience infinite internal voidness.

Infinite internal voidness is still an object, so to rise above this realm you have to gain liberation from that condition.行者於定中，不見餘事，唯見現在心識，念念不住，定心分明，識處廣

大，無量無邊，記憶過去已滅之識，無量無邊，及未來應起之識，也無量無邊，悉現定中與識法相應，因識法持心，故無分散意，此定安穩，清淨寂靜，心識明利，不可為喻，名為識無邊處定。



The Samadhi of Nothingness 無所有處定This samadhi only occurs when the mind's functioning is arrested.This kind of experiential realm, where you have no thoughts, is also a

creation of your mind.You are still using consciousness as a tool in order to attain the state of

no-thought (or to push thoughts away).The samadhi of no-thought is indeed a state of spiritual penetration, and

yet the people who champion this state as the ultimate are, sometimes, confused and muddled.

You abide in a state of no discrimination and gain tremendous liberation.

無所有者，即非空非識，無為法塵，無有分別，如是知已，靜息其心，而念無所有法，是時識定便謝，此時一心內淨，空無所依，不見一切內外境界，唯寂然安穩，心無動搖。得此定時，怡然寂絕，諸想不起，尚不見心相，何況其他諸法？以色空識三者，均無所有，故名無所有處定，由於不起分別，所以亦名無想定。



The Samadhi of Neither Thought Nor No-though非有想非無想定 The samadhi of neither thought nor no-thought is somewhere between

the emptiness and existence, between rising and diminishing.The sixth consciousness is there and yet not there, active and yet not

active.The "samadhi without thought and without no-thought“ is absent of

ordinary discrimination, but still able to be aware of everything even though there is no ordinary false thought.

The practitoner do not have conscious thought and do not have the state of absolute no-thought.

觀非有非無，既無形相，亦無處所，當知非有，若果真無，誰知其無？無不自知，由此可見，言有言無，皆是戲論，故觀非有非無。如是觀時，不見有無想定，前修無所有處定，便即謝滅，進而其心任運住在緣中，於後忽然真實定發，不見有無相貌，泯然寂絕，心無動搖，怡然清淨，如湼槃相，是定微妙，於世間禪，無過其上。



The Samadhi Of Total Extinction 滅盡定

This samadhi is in the state of nirvana without remaining dependency which is only achieved by the Mahayana Bodhisattvas.

The highest level of the Formless Realm where the functioning of emptiness completely annihilates the functioning of body and mind.

This is the only correct form of "having no mind" for in this stage the ignorance of the Alaya consciousness becomes extinct as it transforms into the great mirror wisdom. That is when you reach the purity of inherent true nature.

The practitioner in this state having the boundless consciousness, the boundless space and the wisdom of emptiness sees the wonder of the inherent true nature.

非有想非無想定聖者，即修滅盡定。滅盡定者，一切領受思想，一時滅盡，使六識心心所不能生起，都無見聞覺知，出入之息也盡。身證此定，能斷見思煩惱，而證阿羅漢果，超出三界，了脫生死。



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 14 Still Extinction Apart from Marks第十四品離相寂滅分

Then Subhuti, upon hearing the Sutra spoken, and deeply understanding its purport, wept and said to the Buddha, “How rare, World Honored One, is this Sutra so profoundly spoken by the Buddha. From the time I obtained the wisdom eye until the present I have never before heard such a Sutra. World Honored One, if someone hears the Sutra with a pure heart of faith then he produces real mark. That person should be known to have accomplished the foremost and most rare merit and virtue.”

爾時，須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：「希有，世尊！佛說如是甚深經典，我從昔來所得慧眼，未曾得聞如是之經。世尊！若復有人得聞是經，信心清淨，則生實相，當知是人，成就第一希有功德。




“World Honored One, the real mark is no mark, therefore the Tathàgata calls it the real mark. World Honored One, now as I hear this Sutra I believe, understand, receive, and hold it without difficulty. If in the future, in the last five hundred years, there are living beings who when they hear this Sutra believe, understand, receive, and hold it, such people will be foremost and most rare. And why? Such people will have no mark of self, no mark of others, no mark of living beings, and no mark of a life. And why? The mark of self is no mark. The mark of others, the mark of living beings, and the mark of a life are no marks. And why? Those who have relinquished all marks are called Buddhas.”

世尊！是實相者，則是非相，是故如來說名實相。世尊！我今得聞如是經典，信解受持不足為難，若當來世，後五百歲，其有眾生，得聞是經，信解受持，是人則為第一希有。何以故？此人無我相、人相、眾生相、壽者相。所以者何？我相即是非相，人相、眾生相、壽者相即是非相。何以故？離一切諸相，則名諸佛。」




The Buddha told Subhuti, “So it is, so it is. If someone hears this Sutra and is not frightened, or alarmed, or terrified, you should know that person is most rare. And why? Subhuti, the foremost pàramità is spoken of by the Tathàgata as no foremost pàramità, therefore it is called the foremost pàramità. “Subhuti, the pàramità of patience is spoken of by the Tathàgata as no pàramità of patience. Therefore is it called the pàramità of patience. And why?

佛告須菩提：「如是！如是！若復有人，得聞是經，不驚、不怖、不畏，當知是人甚為希有。何以故？須菩提！如來說：第一波羅蜜，非第一波羅蜜，是名第一波羅蜜。須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜。何以故？




Subhuti, it is as in the past when the King of Kalinga dismembered my body. At that time I had no mark of self, no mark of others, no mark of living beings, and no mark of a life. And why? When I was cut limb from limb, if I had had a mark of self, a mark of others, a mark of living beings, or a mark of a life, I would have been outraged.

須菩提！如我昔為歌利王割截身體，我於爾時，無我相、無人相、無眾生相、無壽者相。何以故？我於往昔節節支解時，若有我相、人相、眾生相、壽者相，應生瞋恨。




“Subhuti, further I recall that in the past, for five hundred lives, I was the patient immortal. During all those lives I had no mark of self, no mark of others, no mark of living beings, and no mark of a life. For that reason, Subhuti, a Bodhisattva should, relinquishing all marks, produce the heart of Anuttarasaüyaksaübodhi.

須菩提！又念過去於五百世作忍辱仙人，於爾所世，無我相、無人相、無眾生相、無壽者相。是故須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心。



Blue Cliff Recod – Case 28 Not Mind Not Buddha碧岩錄第二十八則不是心不是佛

Nan Quan called on Master Bai Zhang. Zhang asked, “Have the sages since time immemorial had a teaching they didn’t tell anyone?” Quan said, “Yes.” Zhang said, “What is the teaching they didn’t tell anyone?” Quan said, “It is not mind, it is not Buddha, it is not a thing.”舉，南泉參百丈涅槃和尚，丈問：“從上諸聖，還有

不爲人說的法麽？”泉云：“有。”丈云：“作麽生是不爲人說的法？”泉云：“不是心，不是佛，不是物。”



Blue Cliff Recod – Case 28 Not Mind Not Buddha碧岩錄第二十八則不是心不是佛

Zhang said, “You said it!” Quan said, “That’s all I know; what about you?” Zhang said, “I’m not a great teacher either – how would I know whether it has been told or not?” Quan said, “I don’t understand.” Zhang said, “I’ve already told you too much.”丈雲：“說了也。”泉雲：“某甲隻恁麽，和尚作麽生？”丈雲：“我又不是大善知識，争知有說不說。”泉雲：“某甲不會。”丈雲：“我太殺爲爾說了也。”



Blue Cliff Recod – Case 28 Not Mind Not Buddha碧岩錄第二十八則不是心不是佛Patriarchs and Buddhas never helped people,Patchrobed monks past and present run as if racing.When a clear mirror is set up, the range of images is

distinct.Each one faces south to see the northern dipper.The dipper handle hangs down; there is no place to look

for it. One may take up the nostrils but lose the mouth.祖佛從來不爲人，衲僧今古競頭走。明鏡當臺列像殊，一一面南看北鬥。鬥柄垂，無處讨，拈得鼻孔失卻口。



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)

20100918 meditation

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