Download - 20110129 Art of Attention Meditation

Updated Mar 2010

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


Towards a

Liberated and

Enlightened Life

煩惱輕智慧長

Introduction to Buddhist Meditation

佛教靜坐入門



The strategy of “being present”

at a sense-door is to

understand the dependent

origination.

1. Eye

2. Ear

3. Nose

4. Tongue

5. Body

6. Consciousness



This moment is the time to

establish the habit of being

consciously present at a

sense door and notice what

is happening during a sense

impression



To Be Mindful Your Sense Door

What sense door am I at?

What feeling is present?

What is the quality of that feeling;

is it pleasant, unpleasant or

neutral? Why?

What thoughts are associated with

it?

Do you notice any changes about

quality of feeling and your

thoughts with time? i.e. arising

and disappearing



Twelve Links of the Cycle of Dependent Origination



Untangle the mind by insight into dependent origination

What we are experiencing is

the result of a series of

events that arose because

of previous conditions

and is linked as a causal

chain of effects, i.e. as

cyclic existence.



Break the linkage to End the Cycle of Suffering

As you experience the series of

causal events, you can intercept

them at the linkage of either

consciousness, sense impression

and feeling. The ability to do this

gives you the potential to be free

of the conditioned cycle of

suffering that most people are

unknowingly trapped in.



1. Attention to the Body-aware five sense

doors, body postures and movements.

2. Attention to Feelings or Sensations –

pleasant, unpleasant or neutral.

3. Attention to the Consciousness and

Mind-States – knowing emotion i.e.

happiness, sadness or agitation arises

and passes away

4. Attention to the Mental Content –

thoughts, ideas, intention and

concepts – as a witness without

commentary



Buddha taught Ananda about Dependent Origination

Understanding dependent

origination is difficult. It is

because people don’t

understand origination that

they are not able to penetrate it,

that their minds are befuddled.

Just as a ball of twine becomes

all tangled up and knotted, just

so are beings ensnared and

unable to free themselves from

the conditions of suffering.



Buddha gave instruction to Bahiya

With the seen, there will be just the seen;

with the heard, there will be just the

heard; with the sensed there will be

just the sensed; with the cognized,

there will be just the cognized. When

for you, Bahiya, there is merely the

seen, heard, sensed and cognized, then

you will not be therein. Then you,

Bahiya, will be neither here nor there

nor within both – this is itself the end

of suffering.



THE CONTEMPLATION OF FEELING (FROM MAHA-SATIPATTHANA SUTTA )

"And how, O bhikkhus, does a bhikkhu live contemplating feeling in feelings?

"Here, O bhikkhus, a bhikkhu when experiencing a pleasant feeling, understands: 'I experience a

pleasant feeling'; when experiencing a painful feeling, he understands: 'I experience a

painful feeling'; when experiencing a neither-pleasant-nor-painful feeling, he understands: 'I

experience a neither-pleasant-nor-painful feeling'; when experiencing a pleasant worldly feeling, he

understands: 'I experience a pleasant worldly feeling'; when experiencing a pleasant

spiritual feeling, he understands: 'I experience a pleasant spiritual feeling'; when experiencing a

painful worldly feeling, he understands: 'I experience a painful worldly feeling'; when experiencing

a painful spiritual feeling, he understands: 'I experience a painful spiritual feeling'; when

experiencing a neither-pleasant-nor-painful worldly feeling, he understands: 'I experience a

neither-pleasant-nor-painful worldly feeling'; when experiencing a neither-pleasant-nor-painful

spiritual feeling, he understands: 'I experience a neither-pleasant-nor-painful spiritual feeling.'

"Thus he lives contemplating feelings in feelings internally, or he lives contemplating feeling in

feelings externally, or he lives contemplating feeling in feelings internally and externally. He lives

contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings,

or he lives contemplating origination-and-dissolution-things in feelings. Or his mindfulness is

established with the thought: 'Feeling exists,' to the extent necessary just for knowledge and

remembrance and he lives independent and clings to naught in the world.

"Thus, indeed, O bhikkhus, a bhikkhu lives contemplating feeling in feelings."



www.ChamShanTemple.org

www.shengguangshi.blogspot.com

[email protected]

Shengguang 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 xiāos ā n

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 míngl ĭ a o

願得智慧真明了We wish to gain wisdom and real understanding.

pŭ yuàn zuì zhàng xīx i ā o

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 - 20110129 Art of Attention Meditation

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