20110507 Four Elements are Void and Meditation
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Transcript of 20110507 Four Elements are Void and Meditation
Updated Mar 2010
加拿大佛教會 湛山精舍
禪修學佛入門 Introduction to
Buddhism and Meditation2011/05/07
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
Basic Terms 5 aggregates (skandhas) 4 elements 6 sense organs, 6 sense objects, 6 sense consciousness 12 links of causation (nidāna) 4 noble truths and 8 fold path 6 paramitas 4 persuasions 3 / 5 vehicles 10 realms
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Basic Terms10 Chinese schoolsLife story of the BuddhaBuddhist History in IndiaBuddhist History in ChinaPractice
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Buddhist Association of Canada
1 Take refuge in the Three Treasures of the Buddha, Dharma, and Sangha.
2 Earnestly cultivate the Three Perfections of Morality, Calmness, and Wisdom.
3 Shed the Three Poisons of Greed, Anger and Delusion.
4 Purify the Three Karmas of Action, Speech and Thought.
Buddhist Practice and Cultivation in Four Lines
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Buddhist Association of Canada
皈依佛法僧 ( 三寶 )
勤修戒定慧 ( 三學 )息滅貪瞋癡 ( 三毒 )清淨身口意 ( 三業 )
Buddhist Practice and Cultivation in Four Lines
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Buddhist Association of Canada
Shenxiu:The body is the Bodhi tree; The mind is like a stand of bright
mirror. Be always diligent in polishing it; Do not let it attract any dust.
Huineng:Originally, there is no Bodhi tree; Nor any stand of bright mirror. Originally, there is not a single
thing, Where could any dust be alight?
The Sixth Chán Patriarch Dàjiàn Huineng (638-713, 六祖大鑒慧能大師 )
身是菩提樹,心如明鏡臺,時時勤拂拭,勿使惹塵埃。
菩提本無樹,明鏡亦非臺,本來無一物,何處惹塵埃。
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Buddhist Association of Canada
How unexpectedly, the self-natures are originally pure. How unexpectedly, the self-natures are originally
neither born nor ceased. How unexpectedly, the self-natures are originally self-
sufficient. How unexpectedly, the self-natures are originally
without movement. How unexpectedly, the self-natures are able to generate
everything.
何期自性,本自清淨;何期自性,本不生滅;何期自性,本自具足;何期自性,本無動搖;何期自性,能生萬法。
The Sixth Chán Patriarch Dàjiàn Huineng (638-713, 六祖大鑒慧能大師 )
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Traditional Teaching of the PatriarchTraditional Training method of the PatriarchTraditional Practice method of the Patriarch
Current teaching of the MonasteryCurrent training method of the MonasteryCurrent practice method of the Monastery
Pilgrimage Questions:
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Buddhist Association of Canada
Towards a
Liberated and
Enlightened Life
煩惱輕 智慧長
Meditation禪修
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Buddhist Association of Canada
Samatha – Calm Abiding
How to train our monkey mind?
Use tools to progress in nine stages of calming abiding i.e. mindfulness and vigilance
Use methods discribed in “Lamp on the Path to Enlightenment” by Atisha.
To be successful in calm abiding and the perfectly concentrated, you need to begin with six collections of causes/conditions.
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Buddhist Association of Canada
Six Collection of Causes/Conditions to Samatha
(1) Abiding in a harmonious or a conducive place
(2) To have fewer desires(3) To be content(4) To be free of the hustle and bustle of a lot
of different activities.(5) To be able to protect well whatever
resolution one has taken. ["pure morality" or moral discipline.]
(6) Reduce one’s attachment to objects of desire.
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Buddhist Association of Canada
Nine Stages of Calming Abiding 九住心
1. Placement - Monk chasing elephant and monkey 內住
2. Fixation with some continuety 續住3. Patch-like placement 安住4. Close placement or Good fixation 近住
5. Becoming disciplined 調順6. Pacifying or becoming peaceful 寂靜
7. Fully pacifying 最極寂靜8. Becoming single-pointed 專住一趣9. Fixed absorption or meditative
equipoise 等持
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Five Hindrances1) Laziness; 2) Forgetting the Object; 3) Sinking and excitement; 4) Not applying the antidotes;5) Over-application of the antidotes.
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Buddhist Association of Canada
Antidotes1) faith; 2) aspiration; 3) perseverance; 4) blissful pliancy of mind; 5) mindfulness;6) introspection; 7) applying the antidotes;8) non-application of antidotes when they’re not necessary.
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Buddhist Association of Canada
In Buddhism, the four Great Elements (Pali: cattāro mahābhūtāni) are earth, water, fire and air. Mahābhūta is generally synonymous with catudhātu, which is Pāli for the "Four Elements."In early Buddhism, the Four Elements are a basis for understanding and for liberating oneself from suffering. They are categories used to relate to the sensible physical world, and are conceived of not as substances, but as sensorial qualities.
Four Great Elements
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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 Buddha's teaching regarding the four elements is to be understood as the base of all observation of real sensations rather than as a philosophy. The four properties are cohesion (water), solidity or inertia (earth), expansion or vibration (air) and heat or energy content (fire). He promulgated a categorization of mind and matter as composed of eight types of "kalapas" of which the four elements are primary and a secondary group of four are color, smell, taste, and nutriment which are derivative from the four primaries.The Buddha's teaching of the four elements does predate Greek teaching of the same four elements.[citation needed] This is possibly explained by the fact that he sent out 60 arahants to the known world to spread his teaching; however it differs in the fact that the Buddha taught that the four elements are false and that form is in fact made up of much smaller particles which are constantly changing.[citation needed]
Kalapas
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Buddhist Association of Canada
•Earth element (paṭhavī-dhātu)Internal earth elements include head hair, body hair, nails, teeth, skin, flesh, sinews, bone, organs, intestinal material, etc.[9]
•Water (or liquid) element (āpo-dhātu)Internal water elements include bile, phlegm, pus, blood, sweat, fat, tears, nasal mucus, urine, etc.[10]
•Fire element (tejo-dhātu)Internal fire elements include those bodily mechanisms that produce physical warmth, aging, digestion, etc.•Air (or wind) element (vāyo-dhātu)Internal air elements includes air associated with the pulmonary system (for example, for breathing), the intestinal system ("winds in the belly and ... bowels"), etc.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Fifth andSixth elementsIn addition to the above four elements of underived matter, two other elements are occasionally found in the Pali Canon:[13]
•Space element (ākāsa-dhātu)Internal space elements includes bodily orifices such as the ears, nostrils, mouth, anus, etc.•Consciousness element (viññāṇa-dhātu)Described as "pure and bright" (parisuddhaṃ pariyodātaṃ), used to cognize the three feelings (vedana) of pleasure, pain and neither-pleasure-nor-pain, and the arising and passing of the sense contact (phassa) upon which these feelings are dependent.
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Buddhist Association of Canada
Soteriological ApplicationThe Four Elements are used in Buddhist texts to both elucidate the concept of suffering (dukkha) and as an object of meditation. The earliest Buddhist texts explain that the four primary material elements are the sensory qualities solidity, fluidity, temperature, and mobility; their characterization as earth, water, fire, and air, respectively, is declared an abstraction – instead of concentrating on the fact of material existence, one observes how a physical thing is sensed, felt, perceived.[18]
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Understanding SufferingThe Four Elements pertinence to the Buddhist notion of suffering comes about due to:•The Four Elements are the primary component of "form" (rūpa).•"Form" is first category of the "Five Aggregates" (khandhas).•The Five Aggregates are the ultimate basis for suffering (dukkha) in the "Four Noble Truths."Schematically, this can be represented in reverse order as:Four Noble Truths → Suffering → Aggregates → Form → Four ElementsThus, to deeply understand the Buddha's Four Noble Truths, it is beneficial to have an understanding of the Great Elements.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
"My friend who has retired from the world and is angry with this man, tell me what it is you are angry with? Are you angry with the hair of the head, or with the hair of the body, or with the nails, etc.? Or are you angry with the earthy element in the hair of the head and the rest? Or are you angry with the watery element, or with the fiery element, or with the windy element in them? What is meant by the venerable N. N. is only the five groups, the six organs of sense, the six objects of sense, and the six sense-consciousnesses. With which of these are you angry? Is it with the form-group? Or is it with the sensation-group, perception-group, psychic constructions-group, or consciousness-group? Or are you angry with an organ of sense, or an object of sense, or a sense-consciousness?"
With Which Element of This Man are You Angry?
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Buddhist Association of Canada
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Questions and Comments 討論
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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)