http://chrischao421953.pixnet.net/blog/post/213470750-%E9%80%A2%E4%BA%BA%E4%B8%94%E8%AA%AA%E4%B8%89%E5%88%86%E8%A9%B1%EF%BC%8C%E6%9C%AA%E5%8F%AF%E5%85%A8%E6%8B%8B%E4%B8%80%E7%89%87%E5%BF%83%E3%80%82
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逢人且說三分話，未可全拋一片心。
對人說話要留有餘地，待人不能把心全部交給別人。比喻待人要保持安全距離，謹言慎行。
「不怕虎生三個口，只怕人懷兩樣心」， 老虎可怕，長了三張嘴的老虎更是兇猛，但是真正可怕的是虛偽的人，懷有陰陽兩樣心。俗語說：「畫虎畫皮難畫骨，知人知面不知心。」 有形的敵人或是明刀明槍，並不算太可怕，反而是看不見的貪瞋痴、邪見、偏激、傲慢……，才是真正可怕的敵人！防人容易，防杜自己潛意識的欲念才難。
「逢人且說三分話」，老於世故的人，都懂得說話謹慎，不把話說得太滿，尤其在一切都還沒有實現之前，不要輕易曝光，以免樹大招風，後果難以收拾。與人相處交往，「未可全拋一片心」，倒不是說我們對別人不必真誠，最主要的是害人之心不可有，防人之心不可無。在這個無奇不有的社會上，有人表面與你非常親近、友愛，一腔甜言蜜語非常動聽，其實心裡懷著鬼胎，你救度不了他，只好節省力氣，把心力奉獻給更需要救度的溺者！
在現今社會中，修養自己的真心、誠心、慈心與愛心的同時，也要有防範別人的假心、偽心、害心與恨心的保護措施，才能自在安然地面對人群。
佛教中的防範未然，也是進德修業的一項重點，防他人的惡心惡念，更要提防己身的惡意惡行，才是符合潮流，符合佛法的身心環保。
「逢人只話三分話」,還有七分話,不必對人說出,你也許以為君子坦蕩蕩,事無不可對人言,何必只說三分話呢？
老於世故的人,的確只話三分話,你一定認為他們是狡滑,是不誠實。其實說話須看對方是什麼人,如對方不是可以盡言的人,你說三分真話,已不為少了！
孔子曰：「不得其人而言,謂之失言。」對方倘不是深交的人,你也暢所欲言,以快一時,對方的反應是如何呢？你所說的話,是屬於你自己的事,對方願意聽嗎？
彼此關係淺薄,你與之深談,顯出你沒有修養;你說的話,是屬於對方的,你不是他的諍友,不配與他深談,忠言逆耳,卻顯出你的冒昧;你說的話,是屬於國家的,對方的立場如何,你沒有明白,對方的主張如何,你也沒有明白,你偏高談闊論,輕言更易招禍呢！
所以,對無深交之人只說三分話,不是不可說,而是不必說,不該說,於事無不可對人言並沒有衝突。
事無不可對人言,是指你所做的事,並不是必須盡情向別人宣布,老於世故的人,是否事事可以對人言,是另一問題,他的只說三分話,是不必說,不該說的關係,絶不是不誠實,絶不是狡猾。
說話本就有三種限制,一是對象,二是時間,三是地點,也許只有在恰當的時間、恰當的地點對著恰當的對象,才可以毫無保留的把話說出來,然而在實際的生活中,這麼多「恰當」趕在一起的情況並不多,更多的時候是得其人而不得其時、不得其地,或者得其時而不得其人等等, 這樣看來,「有時只說三分話」的確是智者的經驗。
1、人之所以痛苦，在於貪念與妄想太多。
2、與其說是別人讓你痛苦，不如說自己的修養不夠。
3、如果你不給自己煩惱，別人也永遠不可能給你煩惱。
因為你自己的內心，你放不下。
4、好好的管好自己，不要管別人。
5、不寬恕眾生，不原諒眾生，是苦了你自己。
6、別說別人可憐，自己更可憐，自己修養又如何？ 自己又懂得多少人生？
7、福報不夠的人，就會常常聽到是非；
福報夠的人，應該是從來就沒聽到過是非。
8、你永遠要感謝給你逆境的眾生；給你有逆修上進，益增智慧的機會。
2015年3月7日星期六
2015年3月5日星期四
猶太 卡巴拉 Kabbalah 修煉 Vs 道家的修煉
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https://www.youtube.com/watch?v=BfFC4ECYb48
My University 另類宗教史 141011 ep3 卡巴拉最早文獻 創造之書
一直以來都想找到別個宗教的修煉方法，終於找到猶太卡巴拉的修煉方法，和道家異曲同功。
卡巴拉和道家一樣是主力打坐，但卡巴拉加上念咒，籍念咒得到 "神的力量"。
道家則籍修煉精氣神，和經 "真師傳受" 和外修功德而修煉成仙。
卡巴拉最高級理論也從來都是不立文字，亦不外傳。
https://www.youtube.com/watch?v=BfFC4ECYb48
My University 另類宗教史 141011 ep3 卡巴拉最早文獻 創造之書
一直以來都想找到別個宗教的修煉方法，終於找到猶太卡巴拉的修煉方法，和道家異曲同功。
卡巴拉和道家一樣是主力打坐，但卡巴拉加上念咒，籍念咒得到 "神的力量"。
道家則籍修煉精氣神，和經 "真師傳受" 和外修功德而修煉成仙。
卡巴拉最高級理論也從來都是不立文字，亦不外傳。
Five energy tools to use to clear your space and prevent energy drains while releasing people’s energy
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http://www.nature.com/ncomms/journal/v3/n11/full/ncomms2210.html
Here are five energy tools to use to clear your space and prevent energy drains while releasing people’s energy:
Stay centered and grounded. If you are centered within your spiritual self (instead of your analyzer or ego) you will sense right away when something has moved into your space. If you are fully grounded, you can easily release other people’s energy and emotions down your grounding cord with your intention.
Be in a state of non-resistance. What we resists sticks. If you feel uncomfortable around a certain person or in a group, don’t go into resistance as a way to protect yourself as this will only keep foreign energy stuck in your space.
Move into a state of non-resistance by imagining that your body is clear and translucent like clear glass or water. This way, if someone throws some invalidation at you, it will pass right through you.
Own your personal aura space. We each have an energetic aura surrounding our body. If we don’t own this personal space we are vulnerable to foreign energy entering it. Become aware of your aura boundaries (about an arms length away from your body all the way around, above and below) as a way to own your personal space.
Give yourself an energy cleanse. The color gold has a high vibration which is useful for clearing away foreign energy. Imagine a gold shower nozzle at the top of your aura (a few feet above your head) and turn it on, allowing clear gold energy to flow through your aura and body space and release down your grounding. You will immediately feel cleansed and refreshed.
Call back your energy. When we have our energy in our own space there is less room for other’s energy to enter. But as we focus on other people and projects we sometimes spread our energy around.
Create an image of a clear gold sun several feet above your head and let it be a magnet, attracting all of your energy back into it (and purifying it in the gold energy).
Then bring it down through the top of your aura and into your body space, releasing your energy back into your personal space.
http://www.nature.com/ncomms/journal/v3/n11/full/ncomms2210.html
Here are five energy tools to use to clear your space and prevent energy drains while releasing people’s energy:
Stay centered and grounded. If you are centered within your spiritual self (instead of your analyzer or ego) you will sense right away when something has moved into your space. If you are fully grounded, you can easily release other people’s energy and emotions down your grounding cord with your intention.
Be in a state of non-resistance. What we resists sticks. If you feel uncomfortable around a certain person or in a group, don’t go into resistance as a way to protect yourself as this will only keep foreign energy stuck in your space.
Move into a state of non-resistance by imagining that your body is clear and translucent like clear glass or water. This way, if someone throws some invalidation at you, it will pass right through you.
Own your personal aura space. We each have an energetic aura surrounding our body. If we don’t own this personal space we are vulnerable to foreign energy entering it. Become aware of your aura boundaries (about an arms length away from your body all the way around, above and below) as a way to own your personal space.
Give yourself an energy cleanse. The color gold has a high vibration which is useful for clearing away foreign energy. Imagine a gold shower nozzle at the top of your aura (a few feet above your head) and turn it on, allowing clear gold energy to flow through your aura and body space and release down your grounding. You will immediately feel cleansed and refreshed.
Call back your energy. When we have our energy in our own space there is less room for other’s energy to enter. But as we focus on other people and projects we sometimes spread our energy around.
Create an image of a clear gold sun several feet above your head and let it be a magnet, attracting all of your energy back into it (and purifying it in the gold energy).
Then bring it down through the top of your aura and into your body space, releasing your energy back into your personal space.
2015年2月2日星期一
什么是禅修正确的态度?
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http://read.goodweb.cn/news/news_view.asp?newsid=111366
WHAT IS THE RIGHT ATTITUDE FOR MEDITATION?
什么是禅修正确的态度?
(By U Tejaniya – Shwe Oo Min)
(德加尼亚--雪乌敏)
The most important thing when you are meditating is to have the right attitude.
禅修时，最重要的事，即是拥有正确的态度。
1.When meditating: Don’t focus too hard
Don’t control
Don’t try to create something
Don’t force or restrict yourself
修禅时，不要太勉强去专注，不要控制，不要试着去创造任何东西，不要施压或抑制自己。
2.Don’t try to create anything But don’t reject what is happening
But as things happen or stop happening, don’t forget
Be aware of them
不要试着去创造任何东西，但也不要拒绝正在生起的事物，然而，当事物生起或灭去时，不要忘了观照它们。
3.Trying to create something is lobha (greed)
Rejecting what is happening is dosa (aversion)
Not knowing if something is happening
or has stopped happening is moha (delusion)
想使事物生起是贪欲，排斥那正在生起的是瞋恨，不知道那正在灭去的事物是愚痴。
4.Only when the observing mind has no lobha, dosa, nor soka (worry/anxiety) inside it,
then the meditating mind will arise
只有当观照的心没有贪欲、瞋恨(担忧、焦虑)时，才会生起禅修的心。
5.You have to double check to see what attitude you are meditating with
你必须重复地检测，看你是以什么心态在禅修。
6.You have to accept and watch both good and bad experiences
不管是好的或是不好的经验，你都必须接受及观照。
7.You only want good experiences
You don’t want even the tiniest unpleasant experience
Is this fair? Is this the way of the Dhamma?
你只想要好的经验，一点点不美好的经验你都不想要，这公平吗？这是趣向佛法的方式吗？
8.Don’t have any expectations
Don’t want anything
Don’t be anxious
Because if these attitudes are in your mind,
It becomes difficult to meditate
不要有任何期待，不要企求任何东西，不要忧虑，若是心中有这些心态，禅修会变得很困难。
9.Why are you focusing so hard when you meditate?
You want something to happen?
You want something to stop happening?
It is likely that one of these attitudes is there
禅修时，为何你这么努力去专注？你想要什么？你想让什么生起？或想让什么灭去？有可能是上述的其中一种心态正在你心中。
10.If the mind is getting tired
something is wrong with the way you are practicing
如果心变得疲乏，那表示你的禅修方式有些不正确了。
11.You cannot practice when the mind is tense
以紧绷的心是没办法禅修的。
12.If the mind and body are getting tired
it is time to check the way you are meditating
如果身与心开始疲乏时，即应当下检测你的禅修方法。
13.Meditating is waiting and watching
With awareness and comprehension
Understanding
Not thinking
Not reflecting
Not judging
禅修是用正念及正知去等候及观照，非想像，非思维，非判断。
14.Don’t practice with a mind that wants something
or wants something to happen
The only result will be that you will tire yourself
不要用企求和期望的心态来禅修，否则，唯一的结果，只是让你自己疲累。
15.The meditating mind should be relaxed and at peace
禅修的心应是放松及平静的。
16.Both the mind and the body should be comfortable
身与心，皆应是平静的。
17.A light and free mind enables you to meditate well
Do you have the right attitude?
轻松及无拘束的心，使你能充分地禅修。你是否有这种正确的心态呢？
18.Meditating is,
Whatever happens good or bad,
Accepting, relaxing and watching it
禅修即是：不管发生什么，好的或不好的，先接受，再放松，然后去观照它。
19.What is the mind doing?
Thinking? Or being aware?
心在做什么？想东西？或是在观照呢？
20.Where is the mind now?
Inside? Or outside? (of oneself)
现在，心在哪里呢？在自己身心之内？或之外？
21.Is the watching/observing mind
properly aware?
Or only superficially aware?
观照的心是适当的醒觉？或只是肤浅地观照？
22.You are not trying to make things turn out
the way you want it to happen
you are trying to know what is happening as it is
你不是在试着使事物如你想要地生起，而是试着去了解事物如实地生起。
23.Don’t feel disturbed by the thinking mind
You are not practicing to prevent thinking
To recognize and acknowledge thinking whenever it arises
is what you are practicing
不要让妄想的心干扰你，修行不是去阻止妄想。当妄想生起时，去认知及了解它，才是修行的方式。
24.You are not supposed to reject the object
(phenomena/things that are happening/being known)
You are to know (and thus note/observe) the defilement’s
that arise because of the object and thus remove them
(the defilement’s)
你不应该拒绝目标(心所生起或所认知的法相或事物)。你应去了解及观照由于那目标而生起的种种烦恼障，然后去除它们。
25.Only when there is Saddha (Faith), Viriya (energy) will arise
Only when there is Viriya, Sati (mindfulness) will become continuous
Only when Sati is continuous, Samadhi will become established
Only when Samadhi is established, then you will know
things as they really are, Saddha then increases further
当有信心时，精进力才会生起。当精进力生起时，正念才会持续。当正念持续时，定力才会稳固。当定力稳固时，你才会如实了解事物的本质。当你开始如实了解事物的本质时，信心再次提升、增强。
26.Just pay attention to what is exactly in the present moment
Don’t go to the past!
Don’t plan for the future!
只注意在当下所发生的真正事物，不要顾念过去，不要计划未来。
27.The object is not important
The mind that is working in the background –
working to be aware i.e. the observing mind is more important
If the observing (mind) is done with the right attitude the
object will be the right object
目标并不重要，观照的心才是重要的。如果有正确的心态观照，那目标即是正确的目标。
http://read.goodweb.cn/news/news_view.asp?newsid=111366
WHAT IS THE RIGHT ATTITUDE FOR MEDITATION?
什么是禅修正确的态度?
(By U Tejaniya – Shwe Oo Min)
(德加尼亚--雪乌敏)
The most important thing when you are meditating is to have the right attitude.
禅修时，最重要的事，即是拥有正确的态度。
1.When meditating: Don’t focus too hard
Don’t control
Don’t try to create something
Don’t force or restrict yourself
修禅时，不要太勉强去专注，不要控制，不要试着去创造任何东西，不要施压或抑制自己。
2.Don’t try to create anything But don’t reject what is happening
But as things happen or stop happening, don’t forget
Be aware of them
不要试着去创造任何东西，但也不要拒绝正在生起的事物，然而，当事物生起或灭去时，不要忘了观照它们。
3.Trying to create something is lobha (greed)
Rejecting what is happening is dosa (aversion)
Not knowing if something is happening
or has stopped happening is moha (delusion)
想使事物生起是贪欲，排斥那正在生起的是瞋恨，不知道那正在灭去的事物是愚痴。
4.Only when the observing mind has no lobha, dosa, nor soka (worry/anxiety) inside it,
then the meditating mind will arise
只有当观照的心没有贪欲、瞋恨(担忧、焦虑)时，才会生起禅修的心。
5.You have to double check to see what attitude you are meditating with
你必须重复地检测，看你是以什么心态在禅修。
6.You have to accept and watch both good and bad experiences
不管是好的或是不好的经验，你都必须接受及观照。
7.You only want good experiences
You don’t want even the tiniest unpleasant experience
Is this fair? Is this the way of the Dhamma?
你只想要好的经验，一点点不美好的经验你都不想要，这公平吗？这是趣向佛法的方式吗？
8.Don’t have any expectations
Don’t want anything
Don’t be anxious
Because if these attitudes are in your mind,
It becomes difficult to meditate
不要有任何期待，不要企求任何东西，不要忧虑，若是心中有这些心态，禅修会变得很困难。
9.Why are you focusing so hard when you meditate?
You want something to happen?
You want something to stop happening?
It is likely that one of these attitudes is there
禅修时，为何你这么努力去专注？你想要什么？你想让什么生起？或想让什么灭去？有可能是上述的其中一种心态正在你心中。
10.If the mind is getting tired
something is wrong with the way you are practicing
如果心变得疲乏，那表示你的禅修方式有些不正确了。
11.You cannot practice when the mind is tense
以紧绷的心是没办法禅修的。
12.If the mind and body are getting tired
it is time to check the way you are meditating
如果身与心开始疲乏时，即应当下检测你的禅修方法。
13.Meditating is waiting and watching
With awareness and comprehension
Understanding
Not thinking
Not reflecting
Not judging
禅修是用正念及正知去等候及观照，非想像，非思维，非判断。
14.Don’t practice with a mind that wants something
or wants something to happen
The only result will be that you will tire yourself
不要用企求和期望的心态来禅修，否则，唯一的结果，只是让你自己疲累。
15.The meditating mind should be relaxed and at peace
禅修的心应是放松及平静的。
16.Both the mind and the body should be comfortable
身与心，皆应是平静的。
17.A light and free mind enables you to meditate well
Do you have the right attitude?
轻松及无拘束的心，使你能充分地禅修。你是否有这种正确的心态呢？
18.Meditating is,
Whatever happens good or bad,
Accepting, relaxing and watching it
禅修即是：不管发生什么，好的或不好的，先接受，再放松，然后去观照它。
19.What is the mind doing?
Thinking? Or being aware?
心在做什么？想东西？或是在观照呢？
20.Where is the mind now?
Inside? Or outside? (of oneself)
现在，心在哪里呢？在自己身心之内？或之外？
21.Is the watching/observing mind
properly aware?
Or only superficially aware?
观照的心是适当的醒觉？或只是肤浅地观照？
22.You are not trying to make things turn out
the way you want it to happen
you are trying to know what is happening as it is
你不是在试着使事物如你想要地生起，而是试着去了解事物如实地生起。
23.Don’t feel disturbed by the thinking mind
You are not practicing to prevent thinking
To recognize and acknowledge thinking whenever it arises
is what you are practicing
不要让妄想的心干扰你，修行不是去阻止妄想。当妄想生起时，去认知及了解它，才是修行的方式。
24.You are not supposed to reject the object
(phenomena/things that are happening/being known)
You are to know (and thus note/observe) the defilement’s
that arise because of the object and thus remove them
(the defilement’s)
你不应该拒绝目标(心所生起或所认知的法相或事物)。你应去了解及观照由于那目标而生起的种种烦恼障，然后去除它们。
25.Only when there is Saddha (Faith), Viriya (energy) will arise
Only when there is Viriya, Sati (mindfulness) will become continuous
Only when Sati is continuous, Samadhi will become established
Only when Samadhi is established, then you will know
things as they really are, Saddha then increases further
当有信心时，精进力才会生起。当精进力生起时，正念才会持续。当正念持续时，定力才会稳固。当定力稳固时，你才会如实了解事物的本质。当你开始如实了解事物的本质时，信心再次提升、增强。
26.Just pay attention to what is exactly in the present moment
Don’t go to the past!
Don’t plan for the future!
只注意在当下所发生的真正事物，不要顾念过去，不要计划未来。
27.The object is not important
The mind that is working in the background –
working to be aware i.e. the observing mind is more important
If the observing (mind) is done with the right attitude the
object will be the right object
目标并不重要，观照的心才是重要的。如果有正确的心态观照，那目标即是正确的目标。
2014年11月10日星期一
南傳佛教 - 宣隆禪修 (二)
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(二)
"欲見長生公子，必須有入無出"
初試宣隆禪修，發現急促深呼吸的好處 :- 練習時雖痛苦非常，但痛苦過後，是舒服；目明耳聰，呼吸暢順，精神奕奕!
同時，宣隆提出了呼吸之重點，注意吸氣多於呼氣，吸氣重於呼氣，其實就是修煉呼吸的祕密
(二)
"欲見長生公子，必須有入無出"
初試宣隆禪修，發現急促深呼吸的好處 :- 練習時雖痛苦非常，但痛苦過後，是舒服；目明耳聰，呼吸暢順，精神奕奕!
同時，宣隆提出了呼吸之重點，注意吸氣多於呼氣，吸氣重於呼氣，其實就是修煉呼吸的祕密
2014年11月9日星期日
南傳佛教 - 宣隆禪修
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http://www.sunlun.com/smmc.html
全套功法看似很簡單，大概上只有兩個步驟: (1) 強力快速呼吸45分鐘， (2) 再靜坐45分鐘。
不可用蒲團，不可用厚墊，只放一塊地蓆。打坐中途不許動，癢不可揉，痛不可抓，不可發聲，有痛只可挨。 基本上，如沒極堅強意志者修煉不到。
這套功法只有十多頁教材。優點是見效快，沒有深奧教義，不需先天氣感，只需吃得苦即可。令我想起古訓 "吃得苦中苦，方為人上人"
強力快速呼吸時，所有精神都集中在呼吸和痛苦，根本沒有時間想其他無謂事，45分鐘後，打坐開始，感受其安靜和舒暢，也對打坐而產生的痛苦有所舒緩。
宣隆的重點是感受當中的痛。 解釋是，人生本來就是苦痛。就算多幸福，臨死時也難免受很多苦痛。 與其千方百計逃避痛苦，何不坦然面對，降服痛苦? 修煉這麼簡單的方法，卻非有大勇氣和大智慧不可。 十分佩服修煉這套方法的朋友。
這套方法源於緬甸，宣隆古創寺迦韋大師 (Sunlun Gu-Kyaung Sayadaw U Kawi) 便是近世公認的一位阿羅漢，他在1920年證入阿羅漢果，直至1952年入滅。
http://www.sunlun.com/smmc.html
全套功法看似很簡單，大概上只有兩個步驟: (1) 強力快速呼吸45分鐘， (2) 再靜坐45分鐘。
不可用蒲團，不可用厚墊，只放一塊地蓆。打坐中途不許動，癢不可揉，痛不可抓，不可發聲，有痛只可挨。 基本上，如沒極堅強意志者修煉不到。
這套功法只有十多頁教材。優點是見效快，沒有深奧教義，不需先天氣感，只需吃得苦即可。令我想起古訓 "吃得苦中苦，方為人上人"
強力快速呼吸時，所有精神都集中在呼吸和痛苦，根本沒有時間想其他無謂事，45分鐘後，打坐開始，感受其安靜和舒暢，也對打坐而產生的痛苦有所舒緩。
宣隆的重點是感受當中的痛。 解釋是，人生本來就是苦痛。就算多幸福，臨死時也難免受很多苦痛。 與其千方百計逃避痛苦，何不坦然面對，降服痛苦? 修煉這麼簡單的方法，卻非有大勇氣和大智慧不可。 十分佩服修煉這套方法的朋友。
這套方法源於緬甸，宣隆古創寺迦韋大師 (Sunlun Gu-Kyaung Sayadaw U Kawi) 便是近世公認的一位阿羅漢，他在1920年證入阿羅漢果，直至1952年入滅。
2014年9月3日星期三
印度 "拙火" 與 中國之 "氣"
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http://thekundaliniprocess.blogspot.hk/2009/11/in-depth-introduction-to-chakra-system.html
一圖勝過千言萬語。以下動畫本來抄自印度拙火有關之網頁，是拙火的流動，但本來連結，卻是 CSF (Cerebro Spinal Fluid) 脊髓液體的流動。
http://thekundaliniprocess.blogspot.hk/2009/11/in-depth-introduction-to-chakra-system.html
一圖勝過千言萬語。以下動畫本來抄自印度拙火有關之網頁，是拙火的流動，但本來連結，卻是 CSF (Cerebro Spinal Fluid) 脊髓液體的流動。
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