20120317 meditation and buddha teaching

Updated Mar 2010

加拿大佛教會湛山精舍　禪修學佛入門

Introduction to Buddhism and Meditation

2012/03/17

Buddhist Association of CanadaCham Shan Temple

Updated Mar 2010

Buddhist Association of CanadaCham 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

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

References



30 min - Introduction to Meditation 15 min - Practice Walking Meditation 15 min - Practice Sitting Meditation 30 min - Introduction to Buddhism 30 min - Group Discussion Vegetarian Lunch – Dining Hall

Class Arrangement



Walking MeditationPrepare Yourself

1. Relax and take deep breathing深呼吸及放鬆2. Let worry fall away and let go放下一切煩惱3. Walking in the pure land想像在淨土慢行4. At peace with yourself 平靜5. Let smile blossom 微笑



The Miracle of Mindfulness on Your Walking正念奇跡1. When you take a long breath, you

are fully aware that you are taking a long breath.

2. You know that how many steps you take as you inhale and how many steps you take as you exhale.

3. You know that your smile is closely connected to the serenity of your footsteps and your breathing.



Lotus Flower Blossoms From Your Footstep 每一步都使蓮花開花1. When you are walking, you are

aware of that:a) Your heal is up.b) You are lifting your foot.c) Your body is moving forward.d) You are lowering your foot.e) You are touching the floor with

your toes.f) You are pressing your foot on floor.



The Miracle of Mindfulness on Your Walking正念奇跡1. Breathing呼吸2. Walking行3. Counting數4. Keeping a half-smile微笑That can generate:5. Mindfulness正念6. Concentration 專注7. One-pointedness一心8. Peace和平



Sitting MeditationPrepare Yourself

1. Banquet and cushion 2. Loose clothing3. Gentle Exercise before sitting4. Put away all things you are

planning to do 5. Minimize all desires except

for meditation



Meditation – 3 adjustments

Adjust posture: 調身Adjust breathing: 調息Adjust mind: 調心



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 withdrawn5.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

BreathingTake 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 noseNose contemplates on

mind



A Pragmatic Approach to Vipassana

Essentials of Insight Meditation Practice



Kayanupassana Satipatthana 觀身不淨 (Mindfulness of Body)

Vedananupassana Satipatthana 觀受是苦 (Mindfulness of Feelings)

Cittanupassana Satipatthana 觀心無常 (Mindfulness of Mind)

Dhammanupassana Satipatthana 觀法無我 (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 ( 上座部佛教 ). The method is also known as Vipassana meditation.

Satipatthana Vipassana Meditationn 四念住



Herein a monk dwells contemplating

the body in the bodyfeelings in the feelingsconsciousness in the consciousnessmind-objects in the mind-objects

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

What is a 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 mindfulhaving overcome covetousness and grief in the world.

Cultivation of Foundation of Mindfulness



1 Breath2 Postures3 Clear comprehension4 Parts of the body impurities5 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 theclosing verse of Satipatthana Sutta—

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

BODY CONTEMPLATION AS FOUNDATION OF MINDFULNESS



佛教的教理 – Dharma, Teaching of Buddha1. 三法印 3 Dharma Zeal2. 四依法 4 Reliance3. 十善 10 Good Deeds4. 四聖諦 4 Noble Truth5. 八正道 8 Fold Path6. 十二因緣 12 Causation Link7. 六度 6 Paramita8. 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Impermanent

諸法無我No self

湼槃寂靜Nirvana



Four Noble Truths 四諦十六行相

道Eightfold Path to end suffering道 , 理 , 行 , 出

苦 Suffering苦 , 無常 , 空 , 無我

集 Cause of suffering集 , 因 , 生 , 緣

滅 Cessation of the cause of suffering滅 , 靜 , 妙 , 離

果Effect

因Cause

世間Mundane

出世間Supra-mundane



Dukkha1 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 Aggregates1. 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 derivativesDerivatives: Faculties External Objectsfive material sense-organs

Eye visible formEar SoundNose OdourTongue TasteBody Tangible things

Immaterial sense organ

Mind Mind-objects: ideas or 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-VedanakkhandhaExperienced 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-SannakkhandhaLike 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



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

4. Mental Formations and Volition- Samkharakkhandha



52 Mental FormationsContact Initial application Hate Shamelessness Amity

Feeling Sustained application Dullness Recklessness Reason

Perception Effort Error Distraction Faith

Volition Pleasurable interest Conceit Sloth MindfulnessConcentration 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-



Yogacara - Mind Only school 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.



Yogacara - Mind Only school 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)



Yogacara - Mind Only school

VasanasStore Consciousness

subconscious - subliminal(Alayavijñana) 8

Function Consciousness (6 kinds)

(Pravrittivijñana)

Other SkandhasConditions

Arising of the ego-consciousness (manas) 7



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 foundBuddhaghosa

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



www.ChamShanTemple.orgwww.shengguangshi.blogspot.comShengguangShi@hotmail.comShengguang Shi 釋聖光Tom Cheung 張相棠Kam Cheung 張仁勤Dennis A. Yap 葉普智Rodolfo Rivas

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)

20120317 meditation and buddha teaching

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