Download - 20100529 meditation

Updated Mar 2010

加拿大佛教會湛山精舍　學佛班

禪坐入門 Introduction to

Chán Meditation2010/5/29

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


三學 - 3 Prefect Practice

Discipline – Shila : Greed

Meditation – Dhyana : Anger

Wisdom - Prajna : Ignorance

戒 : 貪

定 : 瞋

慧 : 痴



Dhyana 禪定

Dhyana is the application of a pure mind to a single object . The nature of meditative concentration (dhyana) is one-pointed concentration (samadhi).

外能離相是為禪 , 內心不亂名為定。



1st Four Dhyanas in the Realm of Form 四色界定

1) First Dhyana: Bliss Born of Separation from the Realm of Desire 一禪 : 離欲界之喜樂

2) Second Dhyana: Bliss Born of Samadhi 二禪 : 定生喜樂

3) Third Dhyana: Wonderful Happiness of Being Apart from Bliss 三禪 : 離喜妙樂

4) Fourth Dhyana: Clear Purity of Casting Away Thought 四禪 : 捨念清淨



Five Steps of 1st Dhyana 初禪五支1. Awakening 覺支Initial attention, application of cognitive thought onto

an object. It is likened to a bee hovering about a flower. 於禪定中，得大清淨，知色界細觸，非欲界粗觸，如大寐得醒，如貧得寶藏。

2. Observation 觀支。Continuous, sustained observation on an object,

entailing a cognitive, analytical scrutiny of it & discernment of reality from falsehood. It is likened to a bee landing on a flower and gathering its pollen 即以細心分別禪中諸妙功德。



Five Steps of 1st Dhyana 初禪五支

3. Joy 喜支。An ecstatic, emotional feeling of knowing, revelation & oneness

with an object. It is not a cognitive state but rather an affective and intuitive state of mind. 獲得初禪，定中所得利益甚多，直覺中如是思維，歡喜無量。

4. Contentment 樂支。A more sublime affective and intuitive state of knowing and

familiarization with an object of meditation. It is a less emotional, more refined state of bliss. 喜心既息，恬然寂靜，受禪定樂。

5. Concentration 一心支。Singleness of mind, complete focus, and pure mental

concentration 證初禪時，心依覺觀喜樂之法，故有細微散亂，若將喜樂心息，則心與定為一



Suumary of 1st Dhyana 初禪總結

1) There is no possibility of unwholesome thought;無尋2) No decision making process is available;無判別心3) There is no perception of time;無時間限制4) Consciousness is non-dual, making judgement and

comprehension inaccessible; 意識無二 , 無理解之需 , 以空假中觀之。

5) One is very, very aware, but only of bliss that doesn't move; and 有覺有觀 , 喜樂不停。

6) The five senses are gradually shut off, and only the sixth sense, mind, is in operation.五識漸停。只有意識。



The States of the 2nd Dhyana 二禪發相

Cultivate Beautiful Mindfulness In the Present Moment

The stage of bliss comes from the sublimation (letting go) of the cognitive functions of the mind. There is gradual withdrawal of the cognitive states of mind so that there is only concentration and the affective states of mind. one must remove all will, all doing and all control.二禪未發時，於其中間，亦有定法，從此靜坐，加功不已，其心忽然澄淨，無有分散，即是未到地定。二禪定生時，喜樂俱發，勇心大悅。故名定生喜樂地。



The states of the 2nd Dhyana 二禪發相

Initial attention is sublimated, which becomes more subtle. Then, the sustained scrutiny is eliminated. In sublimating the initial attention and the sustained thought one further purifies singleness of mind (Samadhi). One's concentration will continue to be in the affective states of joy and contentment without the cognitive functions. Ten Virtues occur.無尋無伺 , 如此經久，不失不退，定心與喜俱時而發，如人從暗室出，見外邊光明，其心明亮內淨，十種功德俱發，具顯初禪發相。



Four Steps in the 2nd Dhyana 二禪四支功德

1. Inner Purity內淨支The applied cognitive thought and the sustained cognitive thought become purified and sublimated. 內心清淨。既離覺觀，依內淨心發定，皎潔分明，無有垢穢。2. Joy喜支Feelings of ecstasy and revelation. One is able to transcend the verbal & cognitive states into a deeper level of concentration. Ten virtues generated.喜悅無量。定與喜俱時而發，行人深心自慶，內心生喜定等十種功德善法。



10 virtues from 2nd Dhyana 二禪十善法

一、定 calm 二、空 Empliness

三、明淨 Clarity 四、喜悅 Joy

五、快樂 Happiness 六、善心生起 Want To Do Good

七、知見明了 Awakening 八、無累解脫Release from Suffering

九、境界現前Ability to Predict Phenomenon/Situation

十、心調柔軟All Rounded and Flexible Mind



4 Steps of the 2nd Dhyana 二禪四支功德

3. Contentment 樂支New levels of refined bliss甚為快樂。行者享受喜中之樂，恬澹悅怡。4. Concentration 一心支Singleness of mind, pure mental concentration無尋無伺 , 一心不動。受樂心息，既不緣定內喜樂，又不緣外念思想，是故一心不動。



Summary of the 2nd Dhyana 二禪總結

1. The subsiding of the "wobble" from the First Dhyana due to internal confidence in the stability of the bliss;喜樂常住 , 無有間斷。

2. Perfect one-pointedness of mind due to full confidence in the bliss. (The perfection of samadhi) 一心不動

3. The supramundane bliss generated by the end of all movement of the mind, 無尋無伺 ,

4. The end of all doing. 無造作5. The cognitive, verbal states of mind are eliminated and

consequently there is greater singleness of mind and greater strength of Samadhi. . 二禪則與心識相應。無尋無伺，一心不動 , 故名內淨。



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 1 of Diamond Sutra 金剛經第一品

Chapter 1. The Reasons for the Dharma Assembly Thus I have heard. At one time the Buddha was staying in

the Jeta Grove in the Garden of the Benefactor of Orphans and the Solitary together with a gathering of great bhikùus, twelve hundred fifty in all. At that time, at meal time, the World Honored One put on his robe, took up his bowl, and entered the great city of Sràvastã to beg for food.

第一品法会因由分如是我闻，一时，佛在舍卫国祗树给孤独园，与大比丘众千二百

五十人俱。尔时，世尊食时，著衣持钵，入舍卫大城乞食。



Chapter 1 of Diamond Sutra 金剛經第一品

After he had finished his sequential begging within the city, he returned, ate the food, put away his robe and bowl, washed his feet, arranged his seat, and sat down.

于其城中，次第乞已，还至本处。饭食讫，收衣钵，洗足已，敷座而坐。



Chapter 2 of Diamond Sutra 金剛經第二品

Chapter 2 Subhåti’s RequestAt that time the Elder Subhåti arose from his seat in the

assembly, uncovered his right shoulder, placed his right knee on the ground, put his palms together with respect and said to the Buddha: “How rare, World Honored One, is the Tathàgata who remembers and protects all Bodhisattvas and causes them to be well-endowed.”

第二品善现启请分时，长老须菩提在大众中即从座起，偏袒右肩，右膝着地，

合掌恭敬而白佛言：“希有！世尊！如来善护念诸菩萨，善付嘱诸菩萨。



Chaper 2 of Diamond Sutra 金剛經第二品

“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?”

The Buddha said, “Good indeed, good indeed, Subhåti, it is as you say. The Tathàgata remembers and protects all Bodhisattvas and causes them to be well-endowed. Now listen attentively; I shall tell you. A good man or good woman who resolves his heart on Anuttarasaüyaksaübodhi should thus dwell, should thus subdue his heart.

“Yes, certainly, World Honored One. I want to hear. I am delighted to listen.

世尊善男子、善女人，发阿耨多罗三藐三菩提心，应云何住，云何降伏其心？”佛言：“善哉，善哉。须菩提！如汝所说，如来善护念诸菩萨，善付嘱诸菩萨。汝今谛听！当为汝说 :”



Blue Cliff Record Case 10: Thieving Phony

Mu Zhou asked a monk, “Where have you just come from?”

The monk immediately shouted. Mu Zhou said, “I've been shouted at by you

once.”Again the monk shouted.举睦州问僧：“近离甚处？”僧便喝。州云：“

老僧被汝一喝。”僧又喝。



Blue Cliff Record Case 10: Thieving Phony

Mu Zhou said, “After three or four shouts, then what?”

The monk had nothing to say. Mu Zhou then hit him and said, “What a thieving phony you are!” 州云：“三喝四喝后作么生？”僧无语，州便打云：“这掠虚头汉。”



Case 10 Xuedou’s Verse: Thieving Phony

Two shouts and a third shout. Adepts are expert at strategic change. If you call that riding the tiger’s head. Both would be blind. Who after all is really blind? I bring it out for everyone to see.两喝与三喝，作者知机变。若谓骑虎头，二俱成瞎汉。谁瞎汉，拈来天下与人看。



The Great Matter 佛法的的大意

Muzhou is the disciple and attendant of Huangbo. He was the one who goaded Linji to meet with Master Huangbo. He asked Linji, “How long have you been in the monastery?”

Linji said, “I’ve been here for three years.” “And how often do you meet with master Huangbo,” asked Muzhou.

“I haven’t met him even once. I don’t know what to ask.”

一天，睦州问临济禅师：“上座在此多少时？” 临济禅师道：“三年。” 睦州又问：“曾参问否？” 临济禅师道：“不曾参问，不知问个甚么？”




“What,” said Muzhou, “Why not? “I’m afraid to see him. I hear he’s rough with his students. He shouts at them and he beats them with his stick.” “Don’t worry about that,” said Muzhou. “Huangbo is the Master here and you’ve got to get to him. I know, I’m his personal attendant. Without meeting with Huangbo you’ll never realize anything. I’ll tell you what. You go to Huangbo and ask him to tell you what the great matter is.”睦州道：“何不问堂头和尚（方丈和尚），如何是佛法的的大意（的的大意，指真实究竟之意旨）？” 在睦州的鼓动下，临济禅师于是前去问黄檗禅师：“如何是佛法的的大意？”




So next time Huangbo allowed students to come to him. Linji went. He entered the room, made his bows and asked Huangbo about the Great Matter and Huangbo immediately hit him with his stick. So Linji returned to Muzhou and told him what happened. Linji was encouraged once again to go to Huangbo. 话还没有问完，黄檗禅师早已一拄杖打过来。临济禅师莫明其妙地败下阵来。睦州见临济禅师垂头丧气的样子，便问：“问话作么生？” 临济禅师道：“某甲问声未绝，和尚便打，某甲不会。” 睦州道：“但更去问。”




He went and again was hit. Muzhou encouraged Linji again and again he went to Huangbo the 3rd times and again asked his question and again was hit. So Linji told Muzhou that he’s had it enough and was going to leave the monastery and go somewhere where they know how to deal with students. Muzhou said: if you leave, you should tell your master at least.Muzhou told Huangbo: Linji is an unsual talent and about to leave. Please give him some instructions.于是，临济禅师又去问，黄檗禅师举杖又打。就这样，临济禅师三度发问，三度遭打。临济禅师感到非常绝望。他告诉睦州道：“早承激劝问法，累蒙和尚赐棒，自恨障缘，不领深旨。今且辞去。” 睦州觉得他辞去，挺可惜的，便说道：“汝若去，须辞和尚了去。”



The Great Matter 佛法的的大意Next day, Linji went to see Huangbo and told him that he is leaving.Huangbo said: You just need to visit Chan Master Dayu at Gao An. He will give you instructions.Linji went to visit Dayu. Dayu said: where do you come from?Linji: I come from Huangbo.睦州事先来到黄檗禅师那儿，说道：“问话上座，虽是后生，却甚奇特。若来辞，方便接伊。已后为一株大树，覆荫天下人去在。” 第二天，临济禅师前来礼辞黄檗禅师。黄檗禅师于是指点他说：“不须他去，只往高安（今江西境内）滩头参大愚（归宗智常禅师之法嗣），必为汝说。” 于是临济禅师便来到大愚禅师坐下。大愚禅师问：“甚处来？” 临济禅师道：“黄檗来。”




Dayu asked again: Did Huangbo tell you anything?Linji: I went to see him three times and ask him about the Great Matter. But I was hitted three times. I don’t know if I did anything wrong?Dayu said: Huangbo had a such kind heart. He was so concerned about you and tried to help you to understand. So he sent you here to ask me about what is right and what is wrong?Linji immediately got enlightened and said joyfully: Now I know Huangbo ‘s dharma can’t be expressed.大愚禅师又问：“黄檗有何言句？” 临济禅师道：“某甲三度问佛法的的大意，三度被打。不知某甲有过（过错）无过？” 大愚禅师道：“黄檗与么（如此）老婆心切（慈悲心切），为汝得彻困（亦作“彻悃”，诚恳慈悲至极，操心到了极点），更来这里问有过无过？” 临济禅师一听，言下大悟，惊喜道：“元来（原来）黄檗佛法无多子！”



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 叶普照

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)

Download - 20100529 meditation

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