一、禪修課的緣起
I. Beginning
走進吉祥智勝林，略帶中國禪風的木雕門窗，圍繞著明亮寬敞的佛堂，六字大明咒的壇城放光照耀全場，道友們感受這裡是城市中靜坐禪修的好地方。
When Palriling Hsinchu was founded in 2009, the commodious and bright Buddhist hall impressed members and followers. The hall features a mandala of The Six Character Great Bright Mantra and engraved doors and window frames engraved in the Chinese Zen-style. It is an ideal place for meditation in a bustling city.
聽聞佛陀殊勝的教言，如果沒有經由反覆思惟觀察，淨化自己的身心，將難以獲得真正的法益。豐富的佛法知識，必須透過實際的修持，才能被心所吸收而成為自己的一部分。We understand that without repetitive contemplation and observation to purify our body and mind, it would be hard to truly benefit from the Dharma even if we learn the teachings of the Buddha. Only through actual practice can the rich treasure of Buddhism be absorbed and internalized.
因此，從2009年學會正式成立起，有緣的道友們組成了每週一次的禪修課。
As a result, the followers and members started a weekly meditation class when Palriling Hsinchu was founded in 2009.
二、禪修前的準備
II. Preparations before meditation
◎想像著我們要坐下來休息，首先要保持清輕鬆愉快的心情。
Imagine sitting down to take a break. The first step is to keep in a relaxed and happy mood.
◎檢查全身各個部位，是否有壓力或不舒服，從頭到腳，慢慢放鬆……，務必把緊張的情緒完全放鬆，以便進入內在的寂靜與安樂。
Check each part of the body for any stress or uncomfortable feeling. From head to toe, begin to relax slowly. Make sure to ease the tension you feel, so as to get ready for inner quietude, peace, and pleasure.
◎身體的坐姿，原則上採用毗盧遮那七支坐法，假如初學的禪友不能達到正確的方式，可以隨自己方便舒適安坐，只要讓腰背正直，能夠持續一段時間也是適當的。
It is advisable to take the Seven-Featured Sitting Position of Vairochana. If, as a beginner, you find such a sitting position difficult, it is okay to just sit comfortably with your back straight for a certain period of time.
三、禪修的前行
III. Preliminary Practices of Meditation
◎皈依、發菩提心
◎念誦嘎舉傳承祈請文、心經
Take refuge and evoke bodhicitta (altruistic intention)
Say The Kagyu Lineage Prayer and read The Heart Sutra
四、禪修的方法
IV. Meditation Methods
（1）數息法：這是讓心專注於呼吸上，練習心不散亂，令心安止的禪修。要點是呼吸維持自然，在一呼一吸或一吸一呼之後數一，從一數到七或二十一。
(1) Breath-counting: Focus your attention on your breathing so that your mind does not wander but enters and stays in a state of equanimity. Just breathe in a normal, natural way. Count one after you finish an “in-breath, out-breath” cycle or an “out-breath, in-breath” cycle, and two after you finish another cycle, and so on until you reach seven or twenty-one.
（2）慈悲喜捨四無量心
緣取慈心、悲心、喜心、捨心而修安止，因為眾生無量，菩薩的慈悲心亦無量，如是修習四無量心，能增長慈悲，願令一切如父如母的有情皆能離苦得樂。
(2) Brahmavihara (or Four Immeasurables)
Start with the Four Immeasurables: loving-kindness, compassion, empathetic joy, and equanimity, and practice reaching a state of perfect equanimity and awareness. Think of the immeasurable vastness of the benevolence and compassion of a bodhisattva for the immeasurable number of beings in the world. Practice the Four Immeasurables in this way, and you will become more benevolent and want all sentient beings, who could have been your parents in past lives, to come out of suffering and obtain happiness.
（3）自他相換的修法
依照《修心七要》教授的觀修法，思惟以大悲心領受眾生的痛苦，以大慈心布施自己的幸福，配合吸氣吐氣作觀想。
(3) Tonglen (or Exchange Self for Others)
It is a method based on The Seven-Point Mind Training. Visualize compassionately breathing in the suffering of all beings, and then visualize benevolently breathing out the joy that you may give to others.
自他相換修法的條件是很高的，我們不能馬上符合這些要求，但若能在每一座當中，剎那生起無造作的菩提心，功德也是不可思議的。
The requirements to perform Tonglen are not easy to attain. We may not meet such requirements immediately. However, even a brief moment of unpretentious bodhicitta (altruistic intention) during meditation can bring about unimaginable merits.
（4）空性的修法
根據堪布慈誠羅珠仁波切講授《四法印的見解與修法》，先修一遍四個外加行，然後在釋迦摩尼佛前，以普賢行願品的七支供詞，一邊念誦一邊觀想。
(4) Sunyata (Voidness or Nonexistence) Method
The method is based on Understanding and Practices of the Four Seals of the Dharma taught by Khenpo Tsultrim Lodrö Rinpoche. Practice the Four Preliminaries, and then read and contemplate “The Seven Branches of Worship” (also called “The Sevenfold Services” of The Aspiration of Samantabhadra in front of a statue of Sakyamuni Buddha.
復次，進行分析色即是空；受、想、行、識即是空，通過一再思惟、分析、分解的觀察，我們漸漸體認到，萬事萬物都非真實可靠的存在，一切煩惱、執著也都會消失得無影無蹤，當清楚而明了感覺到這種狀態，盡量保持、延續一段時間，這是生起無我智慧的修法。出座，入座應記得要迴向。
And then, make some analyses to comprehend that form is no other than emptiness…and feeling, thought, choice, and consciousness itself, are the same. Through repetitive thinking, analyzing, and deconstructive observation, we may come to understand that there is no reliable existence to anything. Then all our troublesome thoughts and clinging attachments will vanish without a trace. When you feel that you have come to this state, try to keep it for some time. This method can bring about the wisdom of selflessness. Also, remember to carry out Parinama (dedication or merit transference) when you begin and finish a meditation session.
五、密勒日巴大師傳記與道歌共學
V. Group Study of Master Milarepa’s Biography and Songs
仁波切於2011年10月在全德佛教藝文中心灌頂口傳密勒日巴道歌與傳記，許多弟子深 受感動，新竹學會於是展開傳記與道歌的共學。
In October 2011 at Chuan-Der Buddhist Art Co., Ltd., Tsulnam Rinpoche gave a lecture on Milarepa’s songs and biographical stories. Many followers were deeply impressed, and Palriling Hsinchu started a study group on Master Milarepa’s biography and songs.
密勒日巴大師徹底捨棄今生與世俗有關的一切，幾乎大半生都在杳無人跡的山崖洞窟中修行，他強烈的出離心與堅忍修持佛法的風格，激發我們內在生命真誠的反省與自覺，鼓舞我們修行的勇氣與決心，是無數學佛人心目中最偉大的瑜伽士、詩人、聖者和上師。
Master Milarepa turned away from all worldly, mundane things and spent most of his life in isolated caves in the mountains. Such renunciation of worldly things and steadfast practice of the Dharma have brought many to self-reflection and self-awareness and inspired courage and resolve. Indeed, many consider Milarepa to be the greatest of all yogis, poets, saints, and gurus.
傳記中敘述，當尊者決定捨棄家園，到護馬白崖窟（又稱發足崖窟）修行時，唱了一首〈誓願歌〉。
In one biographical story, when Master Milarepa decided to leave his home and go to Dragkar-Taso (also known as Kangtsu-Phug), he sang a song to make a vow:
我未證道前， 誓志常住此； 即令凍餓死，
不往覓衣食。 疾病寧至死， 不下山求醫；
忍苦寧捨命， 不下山尋樂。
乃至一刹那， 不以此色身， 尋求世間利；
唯以身口意， 爭取大覺位。
祈請上師尊， 十方一發佛； 賜予大加持，
令此誓不違。 祈請勝空行， 及護法守者；
助我以勝緣， 令此誓成辦。
Until I have attained to Siddhi, unto this solitude will I hold fast.
E’en though of cold and starvation I die, I’ll not descend to begging for garments or food.
Though I fall ill, e’en unto death, I’ll not descend to seek one dose of medicine.
E’en though of misery and sorrow I should die,
I’ll not descend to join in pleasures of the worldly life.
And not one movement of my body will I give to any worldly purpose;
But body, speech, and heart I dedicate to winning Buddha-hood.
May the Guru, Gods, and Dakinis enable me to keep my vows,
And may they bless mine efforts;
May the Dakinis and Faith Protecting Deities fulfill my wishes,
And render me all needed aid to enable me to achieve my vows.”
大師嘗言：“在修任何有相無相定以前，必須發慈悲心，一切都是為了眾生，然後以清淨見進入無觀行，最後迴向功德與一切眾生。
Master Milarepa said, “…whatever kind of serenity meditation one practices, such as those with signs or those without signs, developing an attitude of love and compassion must precede them all. Whatever one does, it must be embraced by the attitude of enlightenment that aims to benefit others. Next, with a completely pure view one should train in meditation that lacks a reference point. Finally, one practices within a state free from reference points, sealed by prayers dedicated to the benefit of others.”
大師的道歌自然流露出空慧與大悲的聖境，曾對惹瓊巴歌曰：
Many of Master Milarepa’s songs reveal the saintly state of his wisdom of voidness and universal compassion. He once sang to Rechungpa:
深山隱居獨自修，普通三昧焉能比？
無有能所此禪觀，普通知見焉能比？
日用之中無妄失，普通修觀焉能比？
不落言詮此正念，普通觀行焉能比？
空性大悲融一體，普通成就焉能比？
It is supreme to live and meditate alone;
How can a trance compare with this?
Samadhi is supreme, free from “this” and “that”;
How can common knowledge e’er compare with it?
“Essence” is supreme in the state of “After-Meditation”;
How can common practices ever equal it?
Mindfulness beyond all words also is supreme;
How can common actions e’er compare with it?
The unison of Love and Voidness is supreme;
How can common accomplishment e’er compare with it?
在牧牛童覓心的故事中，大師對惹巴桑結加開顯俱生智的口訣，唱頌如下的道歌：
In the story of The Shepherd’s Search for Mind, Master Milarepa taught the shepherd Sangye Kyap about the primordial wisdom with this song:
吾子牧童聽我歌， 謹持身要習定時，
妄念寂滅無分別， 如是恒常持正念，
振發精神堅毅修， 忽覺自心頓光明，
猶似燈光燦煜煜， 心似花開極清朗，
此時心境似以眼， 觀前廣大晴空然，
明空赤裸兀惺惺； 明澈無念此心境，
不過禪定覺受耳！
以此定境做基礎， 至誠懇請三寶尊，
起用聞思之慧觀， 通徹明瞭幽微法；
再以觀察之妙慧， 於無我境作深觀，
配合善巧禪定力， 運大慈悲及宏願，
發心利益眾有情， 以此功德悲願力，
則能向上（得突破）， 現量證取真見道，
洞見無見之正觀！
此時方能心自覺， 一切希、懼、極愚疑！
無行自然至佛地， 無見自然見法身，
無作所欲自然成。
My dear son, best of laymen, listen to me carefully!
When your body is rightly posed, and your mind absorbed deep in meditation,
You may feel that thought and mind both disappear;
Yet this is but the surface experience of Dhyana.
By constant practice and mindfulness thereon,
One feels radiant self-awareness shining like a brilliant lamp.
It is pure and bright as a flower,
It is like the feeling of staring Into the vast and empty sky.
The Awareness of Voidness is limpid and transparent, yet vivid.
This Non-thought, this radiant and transparent experience
Is but the feeling of Dhyiina.
With this good foundation
One should further pray to the Three Precious Ones,
And penetrate to Reality by deep thinking and contemplation.
He thus can tie the Non-ego Wisdom
With the beneficial life-rope of deep Dhyiina.
With the power of kindness and compassion,
And with the altruistic vow of the Bodhi-Heart, He can see direct and clear The truth of the Enlightened Path,
Of which nothing can be seen, yet all is clearly envisioned.
He sees how wrong were the fears and hopes of his own mind.
Without arrival, he reaches the place of Buddha;
Without seeing, he visions the Dharmakaya;
Without effort, he does all things naturally.
法師釋迦古那懇請尊者傳授「指示心性」的口訣，為酬其請，尊者歌曰：
顯有之性本無生，雖現生相無可執，
輪迴體空無實相，心體法爾本雙融，
若有方所起愛執。
如量上師具傳承，自創「上師」是愚行。
心性猶如大虛空，偶被妄念烏雲遮；
如量上師之口訣，恰如狂飆捲殘雲，
妄念自滅光明顯；此時心中之覺受，
一似日月朗晴空。
十方三世皆寂滅！無可執取離言詮，
決定證悟如星現，於一切境樂融融；
法身之體離戲論，六識境顯空幻中，
自然離勤住勝義，超越自他一切境，
無執智慧常相續，三身不離甚奇哉！
大師向梅貢惹巴開示修持的心要，隨即歌曰：
密勒日巴瑜伽士，愕然觀心見體性，
洞見離戲似虛空！一切放下悟實相，
證悟諸法體性空！松複松兮歸本元，
明體河中清濁分！全舍頓斷妄念絕，
六道險徑永滅跡！通達自心即佛故，
無有所欲之可修！悟境由內開顯時，
如彼極暗黑暗中，皓日突出光大千！
一切煩惱妄念聚，不假斷舍與對治，
法爾消融無蹤跡！”
大師雲遊於崇山峻嶺，凡是遇到有緣信眾，都熱忱悲憫的以歌唱方式傳法，他的教導不僅限於密乘，而是融合小乘、大乘、密乘一切佛法要旨的精華。大師心地光明中任運流露出來的法音，帶給我們無限生命修行的力量，更值得我們師法與珍惜。祈求尊者密勒日巴慈悲護念於我等眾生，速證勝義法身大覺位。