20110514 five iniquities of mundane world 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 Meditation

2011/05/14

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 8 fold path 6 paramitas 4 persuasions 3 / 5 vehicles 10 realms



Basic Terms10 Chinese schoolsLife story of the BuddhaBuddhist History in IndiaBuddhist History in ChinaPractice



The Ten Schools of Chinese Buddhism:

1. Reality School or Kosa School or Abhidharma School.2. Satysiddhi School or Cheng-se School. 3. Three Sastra School or San-lun School.4. The Lotus School or T'ien-t'ai School 5. The Garland School or Hua-yen School or Avatamsaka School. 6. Intuitive School or Ch'an School or Dhyana School.7. Discipline School or Lu School or Vinaya School. 8. Esoteric School or Mi School or Mantra School.9. Dharmalaksana School or Wei-Shi School or Fa-siang School.10. Pure-land School or Sukhavati School or Ching-t'u School.

中国的佛教共分十宗，分别是：俱舍宗、成实宗、三论宗、天台宗、华严宗、唯识宗、律宗、禅宗、净土宗、密宗。



The following topics are for the upcoming Saturday Meditation Class:

1. May 14 - Five Iniquities of Mundane World presented by Elena Morelli

2. May 21 - Eight Fold path presented by Shirley Lew

3. May 28 - Ten realms presented by Winnie Tsang4. June 4 - Ten Virtuous Actions by Brandilee5. June 11 - Heart Sutra Started by Shengguang

Shi and 3/5 Vehicles



Towards aLiberated andEnlightened Life煩惱輕智慧長

Meditation禪修



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 perfect concentration, you need to begin with six collections of causes/conditions.



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.



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



Five Hindrances1) Laziness; 2) Forgetting the Object; 3) Sinking and excitement; 4) Not applying the antidotes;5) Over-application of the antidotes.



Antidotes

1) faith; 2) aspiration; 3) perseverance; 4) blissful pliancy of mind; 5) mindfulness;6) introspection;7) vigilance8) applying the antidotes;9) non-application of antidotes when they’re not necessary.



Why cling to the arrows that shot at you? Insults Wounds Time heals you see. Why hold so tightly Do these things define you? Do these things set you free? Why inject yourself with these poisons of the mind Anxiety Greed Anger Despair

Poisonous

By Jeniffer Edwards



Why not let them go Set them free. Accept the choices you have And your responsibilities. Accept all that is, rather than "as it should be" For what does define "you" What will set you free What if you never find great meaning What if, in not clinging, You find stillness Calm Honesty Health Peace and Happy

Poisonous By Jeniffer Edwards



1) The defilement of the trends of the present age; 劫濁 the kalpa in decay (kalpa-kaṣāya), when it suffers deterioration and gives rise to the ensuing form; An impure eon. The impure or turbid kalpa, when the age of life is decreasing and all kinds of diseases afflict men. (Skt. kalpa-kaṣāya; Tib. dus kyi snyigs ma)

2) The defilement of mistaken views 見濁 (dṛṣṭi-kaṣāya);3) The defilement of afflictions 煩惱濁 (kleśa-kaṣāya);4) The defilement of being a sentient being 衆生濁 (sattva-kaṣāya) in

consequence human miseries increase and happiness decreases; The fourth of the five periods of decay, sattvākaṣāya, when all creatures are stupid and unclean. [cmuller; source(s): Soothill]

5) The defilement of having a lifetime 命濁 (āyus-kaṣāya) human life time gradually diminishes to ten years.

The five defilements of the world 五濁 , 五渾 , 五滓



The four eons of a world; the periodical gradual destruction of a universe:

(1) 成劫 eon of formation; (2) 住劫 eon of existing; (3) 懷劫 eon of destruction, (4) 空劫 eon of nothingness.

Four Eons四劫



The second and third defilements are described as the turbiditiy 濁 itself and the fourth and fifth its results. According to the Bodhisattvabhūmi-sūtra, [ 菩薩地持經 ] the corruption of the age occurs when there is a change for the worse, such as the outbreak of famine, epidemic, and warfare. The corruption of views occurs when views become based on unskillful teachings and wrong thinking. The corruption of public morality occurs when violence and fighting, and lies and fraud are accepted. The corruption of human character occurs when there is loss of respect for seniors, no fear of punishment in the afterlife, virtues and almsgiving are not practiced, and the precepts and regulations are not obeyed. The corruption of shortening lifespan occurs when the lifespan of human beings becomes limited to a hundred years.

The five defilements of the world associated with the kalpa of persistence 住劫



EONAn eon is the period of time it takes for a universe to come into being and then disintegrate again. But the point is that at the same time one is progressing on this path, one has great loving kindness and compassion for others and is doing wonderful things to benefit others.

It is explained that it takes a very long time to progress along the Mahayana path but the fact is time does not really exist; it is not real. There is no such thing as time.

In fact, a short period of time and a long period of time are fundamentally the same. They are just like time in a dream. In a dream it does not matter if you think it is a long time or a short time; there is really no difference at all between them.



From Lotus Sutra 法華經“Shariputra 舍利弗 , in the worlds of the ten directions, there are not even two vehicles, how much the less three. Shariputra, all Buddhas appear in the world of the five evil turbidites, that is, the kalpa turbidity, the affliction turbidity, the living beings turbidity, the view turbidity, and the life turbidity. So it is, Shariputra, that in the time of the confusion of the kalpa turbidity, living beings are heavy-laden with impurities; because they are stingily, greedy, envious, and jealous, they develop unwholesome roots. For this reason, all the Buddhas, by means of the power of expedient devices, within the One Buddha Vehicle, make discriminations and speak of three. (Hinayana, Mahayaha, Tantrayana)



www.ChamShanTemple.orgwww.shengguangshi.blogspot.comShengguangShi@hotmail.comShengguang 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 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)

20110514 five iniquities of mundane world and meditation

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