Updated Mar 2010 Buddhist Association of Canada Cham Shan Temple
Updated Mar 2010
Buddhist Association of Canada
Cham Shan Temple
Updated Mar 2010
Buddhist Association of Canada
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
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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Twelve Links of the Cycle of Dependent Origination
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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."
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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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
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
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)