20120317 meditation and buddha teaching

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

Updated Mar 2010


References
1. Basic Buddhist Textbook by Fang
Lun in Chinese
2. Cultivation and Contemplation by
Master Zhize
3. Six Dharma Gates by Master
Zhize
4. Essentials of Insight Meditation
and Loving Kindness Medition by
Ven. Sujiva
加拿大佛教會 © 2006 Buddhist Association of Canada


Class Arrangement



Meditation – 3 adjustments



7 Postures: 調身七支坐法

1. 足支：結跏趺坐 Full/half lotus/free seat 雙單散盤，足心向上
2. 腰脊支：脊直肩平 Spine and neck straight, back flat 背平頸
直
3. 手支：手結定印 Left palm below abdomen, right palm on the
left palm, thumbs touching each other 姆指相挂
4. 肩胛支：頂門向上 shoulder upright and head top 頭正容寬
，收斂下顎 Chin withdrawn
5. 头颈支： Head upright and neck straight
6. 舌支：舌抵上顎 Tongue on upper jaw 兩唇輕合
7. 目支：雙眼平視，半開半閉，視若無睹Eyes level and
natural 開合自然,


Adjust Breathing: 調息
Your Best Friend - Watch Closely - Mindful of Your
Breathing
Take a long, gentle, even soft clean breath through your
nose. Exhale through your month visualizing all the
dirty, toxic obstructions are drained away along. Repeat
three times.
Prefer long, deep, soft and calm
口吐濁氣。不可粗急。綿綿恣氣而出。想身分中百脈不通
處。放息隨氣而出。閉口鼻納清氣。如是至三。若身息
調和但一亦足。


Adjusting, Counting, Observing Breathing
調息, 數息, 觀息

數息 – Counting from 1 to 10 and then repeat

Mindful of Abdomen Breathing
觀腹式呼吸 – Tummy 丹田 Dantain

觀鼻端呼吸 – Focus in front of Nose
眼觀鼻鼻觀心 – Eyes contemplate on nose
Nose contemplates on mind


Essentials of Insight
Meditation Practice
A Pragmatic Approach to
Vipassana



Satipatthana Vipassana
Meditationn四念住
 Kayanupassana Satipatthana
(Mindfulness of Body)

 Vedananupassana Satipatthana
(Mindfulness of Feelings)

 Cittanupassana Satipatthana
(Mindfulness of Mind)

 Dhammanupassana Satipatthana
(Mindfulness of Phenomena)



Satipatthana Vipassana
Meditationn四念住
In the Buddhist tradition, satipatthāna refers
to the establishing, foundation or presence of
"mindfulness―. The Buddha taught the
establishing of mindfulness as the direct path to
the realization of nirvana. Satipatthānā means
the Four Foundations of Mindfulness, bases for
maintaining moment-by-moment mindfulness
and for developing mindfulness through
meditation. In contemporary times the practice
is most associated with Theravada Buddhism
( ). The method is also known as
Vipassana meditation.



What is a Foundation of
Mindfulness?
Herein a monk dwells contemplating

the body in the body
feelings in the feelings
consciousness in the consciousness
mind-objects in the mind-objects

ardent, clearly comprehending and mindful
having overcome covetousness and grief in the
world.



Cultivation of Foundation of
Mindfulness
Herein a monk dwells contemplating the fall of
things in the body.
He so dwells contemplating both the rise and
fall of things in the body,
ardent, clearly comprehending and mindful
having overcome covetousness and grief in the
world.



BODY CONTEMPLATION AS
FOUNDATION OF MINDFULNESS
1 Breath
2 Postures
3 Clear comprehension
4 Parts of the body impurities
5 Four elements (earth, fire, water, and wind
elements)
6-14 Decay



BODY CONTEMPLATION AS
FOUNDATION OF MINDFULNESS
It is clear that some of them are initially pure
tranquillity meditation exercises but are later
switched to insight meditation in the
closing verse of Satipatthana Sutta—

He lives contemplating origination things
in the body, or he lives contemplating
dissolution-things in the body,
or he lives contemplating origination and
dissolution-things in the body.



佛教的教理 – Dharma, Teaching of Buddha
1. 三法印 3 Dharma Zeal
2. 四依法 4 Reliance
3. 十善 10 Good Deeds
4. 四聖諦 4 Noble Truth
5. 八正道 8 Fold Path
6. 十二因緣 12 Causation Link
7. 六度 6 Paramita
8. 八萬四千法門 84,000 Approaches


Buddhist Belief

“Every existent is compounded by causes and
conditions and is void of an independent self”

THE TEACHINGS OF THE BUDDHA by Dharma Master Fa-Fang



三法印 – 3 Zeal of the Dharma

諸行無常諸法無我湼槃寂靜
Impermanent No self Nirvana



Four Noble Truths 四諦十六行相
苦滅
Suffering Cessation of the
果苦, 無常, 空, 無我 cause of suffering
Effect 滅, 靜, 妙, 離

集道
Cause of suffering Eightfold Path to end
因集, 因, 生, 緣 suffering
Cause 道, 理, 行, 出

世間出世間
Mundane Supra-mundane


Dukkha
1 ordinary suffering (dukkha-dukkha)

2 dukkha as produced by change (veparinama-
dukkha)

3 dukkha as conditioned states (samkhara-
dukkha)



Dukkha as conditioned states
 Most important philosophical aspect of the First
Noble Truth
 The Buddha says :
– 'In short these five aggregates of attachment
are dukkha‟
– 'O bhikkhus, what is dukkha? It should be
said that it is the five aggregates of
attachment‟



The Five Aggregates
1. Form

2. Sensations

3. Perceptions

4. Mental Formations and Volition

5. Consciousness



1. Matter-Rupakkhandha
 Four elements: solidity, fluidity, heat and motion
(earth, water, fire and air) and derivatives
Derivatives: Faculties External Objects
five material Eye visible form
sense-organs Ear Sound
Nose Odour
Tongue Taste
Body Tangible things
Immaterial sense Mind Mind-objects: ideas or
organ conceptions


Mind faculty
 „Mind‟ (manas) is not spirit as opposed to
matter
 Ideas and thoughts are not independent of the
world experienced by these five physical sense
faculties
 Mind is only a faculty or organ (indriya) that can
be controlled and developed like any other
faculty



2. Sensations-Vedanakkhandha
Experienced through the contact of physical and
mental organs with the external world, there are
of six kinds and correspond to the faculties-
objects
 Pleasant
 Unpleasant
 Neutral
All our physical and mental sensations are
included in this group


3. Perceptions-Sannakkhandha
Like sensations, they are produced through the
contact of our six faculties with the external
world and are of six kinds

Perception recognizes or labels the object

Works by analogy



4. Mental Formations and Volition-
Samkharakkhandha
 It may be described as a conditioned response
to the object of experience.

 Mental formations comes from the past (i.e.
habits), and volition functions here and now.

 Like sensations and perceptions, volition is of
six kinds corresponding to the pairs faculty-
object



4. Mental Formations and Volition-
Samkharakkhandha
 Mental formations and volition determine our
responses to the objects of experience and
these responses have moral consequences

 Volitional activities (karma) are of three kinds:
body, speech and mind

 There are 52 mental or volitional formations
that produce Karma and they are the cause of
becoming


52 Mental Formations
Contact Initial application Hate Shamelessness Amity
Feeling Sustained application Dullness Recklessness Reason
Perception Effort Error Distraction Faith
Volition Pleasurable interest Conceit Sloth Mindfulness
Concentration of
mind Desire to do Envy Torpor Modesty
Psychic life Deciding Selfishness Perplexity Discretion
Attention Greed Worry Disinterestedness Balance of mind
Composure of mental properties Adaptability of mind Right speech
Composure of mind Proficiency of mental properties Right action
Buoyancy of mental properties Proficiency of mind Right livelihood
Buoyancy of mind Rectitude of mental properties Pity
Pliancy of mental properties Rectitude of mind Appreciation
Pliancy of mind
Adaptability of mental properties


5. Consciousness-Vinnanakkhandha
 Awareness of the presence of an object
 There is no recognition at this stage
(perception)
 In Buddhism there is no permanent,
unchanging spirit which can be considered
'Self', or 'Soul', or 'Ego', as opposed to matter,
and that consciousness should not be taken as
'spirit' in opposition to matter



5. Consciousness-Vinnanakkhandha
 Arises out of conditions
 Named according to whatever condition
through which it arises (tactile, mind… 6 kinds)
 Depends on matter, sensation, perception and
mental formations
 Seeking delight it may grow, increase and
develop
 Is a series, succession or current of vijñanas
(conscious states), cognitive acts,
representations, ideas, volitions, etc.


Yogacara - Mind Only school
 All representations, cognitions, volitions,
experiences leave a trace or subliminal
impression –vasanas- in the subconscious part
of the mind –alayavijñana-



 These vasanas remain in the subconscious part
of the mind (alayavijñana) in a latent, potential
form until the moment when, due to adequate
circumstances, they are reactivated, they
become conscious passing to constitute the
conscious part of the mind (pravrittivijñana)

 All these contents of the mind are as unreal as
the dreams which are also produced by the
reactivation of vasanas.


 The vasanas give rise by means of that
reactivation to actual, conscious
representations, ideas, cognitions, volitions,
experiences, etc., similar to those which left
them, and which constitute the individual

 Transmigration is explained – without having
recourse to the notion of „soul‟ (atman) –
through the theory of „series, succession,
current of vijñanas‟ (conscious states)



Function Consciousness Arising of the ego-
(6 kinds) consciousness
(Pravrittivijñana) (manas) 7

Vasanas Other
Store Consciousness Skandhas
subconscious - subliminal Conditions
(Alayavijñana) 8



Five aggregates
 The five aggregates are in flux of momentary
arising and disappearing
 One thing disappears, conditioning the
appearance of the next in a series of cause and
effect.
 There is no unchanging substance in them.
 There is nothing behind them that can be called
a permanent Self (Atman)



No Soul-Anatta
 Mere suffering exists, but no sufferer is found;
The deeds are, but no doer is found
Buddhaghosa
 There is no unmoving mover behind the
movement
 Thought itself is the thinker



References
 http://www.buddhanet.net/funbud14.htm
 Whalpola Rahula, What the Buddha Taught
 Fernando Tola and Carmen Dragonetti,
Philosophy of Mind in the Yogacara Buddhist
School, History of Psychiatry 2005; 16; 453



Questions and
Comments 討論
www.ChamShanTemple.org
www.shengguangshi.blogspot.com
ShengguangShi@hotmail.com
Shengguang Shi 釋聖光
Tom Cheung 張相棠
Kam Cheung 張仁勤
Dennis A. Yap 葉普智
Rodolfo Rivas


回向 yuàn xiāo zhàng zhū fán năo

s ā n

Parinamana (Transfer of Merit)
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
l ĭ a o

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

pŭ yuàn zuì zhàng xī chú
x i ā o

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.

20120317 meditation and buddha teaching

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