awaken

你這個想法已經是牽涉到政治了，無解 就我的想法，中國政府有很強烈的分裂恐懼感，所以基於這個恐懼感，會做出許多比歐洲國家更極端的作法 我認為隨著經濟的發展，高權威的控制會越來越困難 給人民的自由會越來越多 總之，需要時間 Your idea is already involved in politics, no solution As far as I am concerned, the Chinese government has a strong sense of splitting fear, so based on this sense of fear, it will make many more extreme actions than European countries. I think as the economy develops, high authority control will become more and more difficult More and more freedom for the people Anyway, it takes time 你是歐洲人吧？ Are you European?

光是過程 必經的過程 而且光會演化成各種形狀 圓月，曼陀羅，幾何圖形，文字等等 每一種光的演化，都伴隨著意識的演化 很好，我總算知道你能見光了 Having light is the process the necessary process And light evolves into various shapes Full moon, mandala, geometric figures, words etc. Every evolution of light is accompanied by the evolution of consciousness Good, I finally know you can see the light

當然不是隱喻 我會繼續把更多的證據貼出來 Certainly not a metaphor I'll keep posting more evidence 也希望你能仔細看清楚 不是隱喻 I also hope you can take a closer look not a metaphor

公佈答案 自心相離一切相，變成月輪 Publish the answer The mind is separated from all appearances and (the light) becomes the moon wheel 我的教學就是『知幻即離』，但是如果沒有『幻』，就很難告訴學生如何『離』 如果沒有師生關係，就很難告訴對方什麼是『幻』，因為執迷於幻境者，是不會承認自己沈迷幻境的 My teaching is to "getting away from the illusion is to know what is illusion", but if there is no "illusion", it is difficult to tell the students how to "leave" If there is no teacher-student relationship, it is difficult to tell him what "illusion" is, because those who are obsessed with illusion will not admit that they are addicted to illusion 如果沒有做到『知幻即離』，永遠也練不出圓月 If you don't achieve "getting away from the illusion is to know what is illusion", you will never be able to reach the full moon 因為內在的圓月不是圓月，而是虛空的中脈發出的純白亮光 For the inner full moon is not a full moon, but a pure white light from the central vein of the empty 我所教的，就是經典當中所講的究竟法 所以面對資質太差的人，我別無選擇，只能遠離這些人 因為這是一條非常困難的道路 What I teach is the ultimate Dharma taught in the scriptures So in the face of people with poor qualifications, I have no choice but to stay away from these people Because it's a very difficult road 如果沒有通透的心靈，只有一顆充滿慾望的心，是沒辦法練的 If there is no transparent mind, only a heart full of desire, there is no way to cultivate

這裡確實有很多人喜歡對人做人身攻擊 人的素質就是這樣 有好的 也有壞的 壞的，我們遠離他，忽略他 好的，我們結交，交談 論壇本來就是很亂的地方 這不是我第一個待過的論壇 也不是我唯一待過的論壇 這裡有你已經很好了 你是一個有智慧的人 感謝有你 關於所謂的老師教學 我並非是自願成為老師的 而是當我發現我講的東西，幾乎每個人都聽不懂的時候 我就知道，我必須把對方教會，這樣才有辦法溝通 內在的世界，如果沒有到某一個程度，是完全無法溝通的 跟一百個瞎子講顏色，不如找一個看得見的人講，是吧？ There are indeed a lot of people here who like to make personal attacks on others Such is the quality of man have good also bad bad, we stay away from him, ignore him good, let's make friends and talk Forums are inherently messy places This isn't the first forum I've been to Nor is it the only forum I've been on It's good to have you here you are a wise man grateful to have you About the so-called teacher teaching I didn't volunteer to be a teacher It's when I find out what I'm saying that almost everyone doesn't understand I knew that I had to teach them so that I could communicate with them The inner world, if not to a certain point, is completely incommunicable Talking to a hundred blind men about color is worse than talking to someone who can see, right?

　54.因光明而對種種及單一色相在看見義上的慧為天眼智。 　　54. Obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ. 摘自無解礙道 https://agama.buddhason.org/Ps/Pssearch1.php?str=光&path=Ps1.htm 因 because, due to 光明 brightness 而對 to 種種 all kinds of 及 and 單一 single 色相 color 在 in 看見 see 義 meaning 的 of 慧 wisdom 為 is 天眼 Heaven eyes, sky eyes, the third eyes 智 wisdom Due to the brightness, the mean of seeing all kinds of light or one single light is the wisdom of Heaven eyes.

雜阿含886經[正聞本12958經/佛光本600經](修證相應/雜因誦/如來記說)(莊春江標點) 　　如是我聞： 　　一時，佛住舍衛國祇樹給孤獨園。 　　時，有異婆羅門來詣佛所，與世尊面相慰勞，慰勞已，退坐一面，而作是說： 　　「此則婆羅門三明，此則婆羅門三明。」 　　爾時，世尊告婆羅門言： 　　「云何名為婆羅門三明？」 　　婆羅門白佛言： 　　「瞿曇！婆羅門父母具相，無諸瑕穢，父母七世相承，無諸譏論；世世相承，常為師長，辯才具足，誦諸經典：物類名字、萬物差品、字類分合、歷世本末此五種記，悉皆通達；容色端正，是名，瞿曇！婆羅門三明。」 　　佛告婆羅門： 　　「我不以名字言說為三明也，賢聖法{間}[門]說真{要}實三明，謂：賢聖知見，賢聖法律真實三明。」 　　婆羅門白佛： 　　「云何，瞿曇！賢聖知見，賢聖法律所說三明？」 　　佛告婆羅門： 　　「有三種無學三明，何等為三？謂無學宿命智證明、無學生死智證明、無學漏盡智證明，如上經廣說。」 　　爾時，世尊即說偈言： 　　「一切法無常，持戒寂靜禪，知一切宿命，已生天惡趣。 　　　得斷生漏盡，是為牟尼通，悉知心解脫，一切貪恚癡，我說是三明，非言語所說。 　　婆羅門！是為聖法律所說三明。」 　　婆羅門白佛：「瞿曇！是真三明。」 　　爾時，婆羅門聞佛所說，歡喜、隨喜，從{坐}[座]起而去。 增支部3集60經/若奴索尼經(莊春江譯) 　　那時，若奴索尼婆羅門去見世尊。抵達後，與世尊互相……（中略）在一旁坐下的若奴索尼婆羅門對世尊說這個： 　　「喬達摩先生！凡若有牲祭、亡者供養會、一鍋熟食、施物，應該施與三明婆羅門布施。」 　　「婆羅門！那麼，依怎樣的方式婆羅門們安立三明婆羅門呢？」 　　「喬達摩先生！這裡，婆羅門從母親與父親兩方都是好的出身，直到祖父七代血統清淨，血統論是沒混亂的、無可責難的；是讀誦者、持咒者，是三吠陀的字彙、儀軌、音韻論與語源論、古傳歷史為第五的通曉者，聖句的通曉者、懂文法者；是在世間論與大丈夫相上的無欠缺者，喬達摩先生！婆羅門們這樣安立三明者。」 　　「婆羅門！婆羅門們安立的三明婆羅門是一種，但聖者之律中的三明者是另一種。」 　　「喬達摩先生！那麼，依怎樣的方式是聖者之律中的三明者呢？請世尊為我教導聖者之律中三明者這樣的法，那就好了！」 　　「婆羅門！那樣的話，你要聽！你要好好作意！我將說了。」 　　「是的，先生！」若奴索尼婆羅門回答世尊。 　　世尊說這個： 　　「婆羅門！這裡，比丘就從離欲後，離不善法後……（中略）進入後住於不苦不樂，由平靜而念遍淨的第四禪。 　　當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時，他使心轉向許多前世住處回憶之智。他回憶許多前世住處，即：一生、二生……（中略）像這樣，他回憶許多有行相的、有境遇的前世住處，這是被他證得的第一明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。 　　當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時，他使心轉向眾生死亡與往生之智，他以清淨、超越人的天眼，看見當眾生死時、往生時……（中略）了知眾生依業流轉，這是被他證得的第二明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。 　　當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時，他使心轉向煩惱之滅盡智。他如實知道：『這是苦。』……（中略）如實知道：『這是導向苦滅道跡。』如實知道：『這些是煩惱。』……（中略）如實知道：『這是導向煩惱滅道跡。』對這麼知、這麼見的他來說，心從欲的煩惱被解脫，心從有的煩惱被解脫，心從無明的煩惱被解脫。在已解脫時，有『[這是]解脫』之智，他知道：『出生已盡，梵行已完成，應該作的已作，不再有這樣[輪迴]的狀態。』這是被他證得的第三明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。」 　　「凡具足戒與禁制，自我努力、得定者， 　　　已掌握心者，一境、善入定。 　　　凡知道前世住處；看見天界與苦界； 　　　且已達生之滅盡者，牟尼已完成證智。 　　　以這三種明，是三明婆羅門， 　　　我說他是三明者，非其他喃喃而說者。」 　　「婆羅門！這樣是聖者之律中的三明者。」 　　「喬達摩先生！婆羅門們的三明者是一種，但，聖者之律中的三明者是另一種。婆羅門們的三明者不值聖者之律中的三明者之十六分之一。 　　太偉大了，喬達摩先生！……（中略）請喬達摩尊師記得我為優婆塞，從今天起終生歸依。」 巴利語經文(台灣嘉義法雨道場流通的word版本) AN.3.60(另版AN.3.59)/ 9. Jāṇussoṇisuttaṃ 　　 60. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ …pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca– “yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā”ti. “Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī”ti? “Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī”ti. 　　 “Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti “Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasi karohi; bhāsissāmī”ti “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca– 　　 “Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi …pe… catutthaṃ jhānaṃ upasampajja viharati. 　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato. 　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato. 　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato”ti. 　　 “Yo sīlabbatasampanno, pahitatto samāhito; 　　 Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ. 　　 “Pubbenivāsaṃ yo vedī, saggāpāyañca passati; 　　 Atho jātikkhayaṃ patto, abhiññāvosito muni. 　　 “Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo. 　　 Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpanan”ti. 　　 “Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. “Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ”. 　　 “Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Navamaṃ. 了知眾生依業流轉，這是被他證得的第二明，依當那住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起。 Knowing that sentient beings circulate according to karma, this is the second kind of brightness he has attained, according to when he abides in perseverance, zeal, and self-effort, ignorance has been destroyed, and light has arisen; darkness has been destroyed, and light has arisen. . 這段講的是證得第二禪定，生起光明 This passage is about attaining the second jhāna, arising light

我知道你不懂 但是我不想告訴你為什麼 這裡我還沒看到一個懂的 包含你在內

紅樓夢：任憑弱水三千，我只取一瓢飲 就等那個明眼人的出現 Dream of Red Mansions: Even if there are three thousand weak rivers, I will only take a scoop to drink Just waiting for the person with bright eyes 丹道的傳遞 會的人不需要多 只要一個真正練到的人 就夠了 Dao's delivery No need for more people As long as one really reached enough

紅樓夢：任憑弱水三千，我只取一瓢飲 就等那個明眼人的出現 Dream of Red Mansions: Even if there are three thousand weak rivers, I will only take a scoop to drink Just waiting for the person with bright eyes

只有自發功是不夠的 你還要懂中觀

雜阿含1310經[正聞本1423經/佛光本1307經](諸天相應/八眾誦/祇夜)(莊春江標點) 　　如是我聞： 　　一時，佛在舍衛國祇樹給孤獨園。 　　爾時，有彌耆迦天子，容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面，其身光明，遍照祇樹給孤獨園。 　　時，彌耆迦天子說偈問佛： 　　「明照有幾種，能照明世間？唯願世尊說，何等明最上？」 　　爾時，世尊說偈答言： 　　「有三種光明，能照耀世間：晝以日為照，月以照其夜，燈火晝夜照，照彼彼色像。 　　　上下及諸方，眾生悉蒙照，人天光明中，佛光明為上。」 　　佛說此經已，彌耆迦天子聞佛所說，歡喜、隨喜，稽首佛足，即沒不現。 別譯雜阿含309經(莊春江標點) 　　如是我聞： 　　一時，佛在舍衛國祇樹給孤獨園。 　　時，有天子，名曰彌佉，來詣佛所，威光顯耀，赫然大明，頂禮佛足，已卻坐一面，而說偈言： 　　「云何於世間，顯發於照明？何者是無上、第一之照明？如是甚深義，願佛為我說。」 　　爾時，世尊以偈答曰： 　　「於一切世間，凡有三照明，云何三照明？所謂日月火。 　　　能於晝夜中，處處為照明，天上及人間，唯佛無上明。」 　　時，彌佉天子聞佛所說，歡喜頂禮，還于天宮。 相應部1相應26經/燈火經(諸天相應/有偈篇/祇夜)(莊春江譯) 　　「世間中有多少燈火，以它們世間變明亮？ 　　　我們來問世尊，我們應該如何知道它？」 　　「世間中有四種燈火，第五種在這裡沒被發現， 　　　太陽在白天照亮，月亮在晚上發亮， 　　　而火在白天與晚上，到處變明亮， 　　　正覺者是照亮者中最勝的，那是無上的光明。」 "How many lights are there in the world, with them brightening the world? Let us ask the Blessed One, how should we know it? " "There are four kinds of lights in the world, the fifth is not found here, The sun shines during the day, the moon shines at night, And the fire is bright everywhere, day and night, The Enlightened One is the most superior among the illuminating ones, that is the supreme light. " 相應部2相應4經/摩伽大經(天子相應/有偈篇/祇夜)(莊春江譯) 　　起源於舍衛城。 　　在一旁站立的摩伽大天子以偈頌對世尊說： 　　「世間中有多少燈火……（與SN.1.26完全相同，編譯者刪略）那是無上的光明。」 巴利語經文(台灣嘉義法雨道場流通的word版本) SN.1.26/(6). Pajjotasuttaṃ 　　 26. “Kati lokasmiṃ pajjotā, yehi loko pakāsati. 　　 Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ mayan”ti. 　　 “Cattāro loke pajjotā, pañcamettha na vijjati. 　　 Divā tapati ādicco, rattimābhāti candimā. 　　 “Atha aggi divārattiṃ, tattha tattha pakāsati; 　　 Sambuddho tapataṃ seṭṭho, esā ābhā anuttarā”ti. SN.2.4/(4) Māgadhasuttaṃ 　　 85. Sāvatthinidānaṃ. Ekamantaṃ ṭhito kho māgadho devaputto bhagavantaṃ gāthāya ajjhabhāsi– 　　 “Kati lokasmiṃ pajjotā, yehi loko pakāsati; 　　 ……（與SN.1.26完全相同，編譯者刪略）anuttarā”ti. 開悟者必然發光 沒有發光，卻自稱開悟者，是騙子 The enlightened must shine Not shining, but claiming to be enlightened, is a liar

雜阿含1208經[正聞本1308經/佛光本1192經](婆耆舍相應/八眾誦/祇夜)(莊春江標點) 　　如是我聞： 　　一時，佛住瞻婆國揭伽池側。 　　爾時，世尊月十五日布薩時，於大眾前坐，月初出時。 　　時，有尊者婆耆舍，於大眾中作是念： 　　「我今欲於佛前歎月譬偈。」 　　作是念已，即從坐起，整衣服，為佛作禮，合掌白佛言： 　　「世尊！欲有所說，善逝！欲有所說。」 　　佛告婆耆舍：「欲說者，便說。」 　　時，尊者婆耆舍即於佛前而說偈言： 　　「如月停虛空，明淨無雲翳，光炎明暉曜，普照於十方。 　　　如來亦如是，慧光照世間，功德善名稱，周遍滿十方。」 　　尊者婆耆舍說是偈時，諸比丘聞其所說，皆大歡喜。 別譯雜阿含224經(莊春江標點) 　　如是我聞： 　　一時，佛在薩婆國竭闍池岸。 　　爾時，世尊月十五日在僧前坐，說戒。 　　當於是夜，月初出時，婆耆奢在彼眾中作是念言： 　　「我今欲以月為喻讚歎於佛。」 　　作是念已，從座而起，合掌向佛言： 　　「世尊！我今欲有所說，唯願善逝垂哀聽許。」 　　佛告婆耆奢：「聽汝所說。」 　　尊者婆耆奢，即說偈言： 　　「猶如盛滿月，無雲處空中，光明照世界，一切皆樂見。 　　　釋迦牟尼尊，世間大導師，端嚴甚殊特，名聞悉充滿。 　　　月出白蓮榮，日現紅蓮敷，從佛受化者，譬如華敷榮，開彼宿善根，悉令見道跡。」 　　時，婆耆奢說此偈已，歡喜踊躍，還于所止。 相應部8相應11經/伽伽羅經(婆耆舍相應/有偈篇/祇夜)(莊春江譯) 　　有一次，世尊與五百位比丘的大比丘僧團、七百位優婆塞、七百位優婆夷、好幾千位天神，共住在瞻波城伽伽羅蓮花池邊，世尊以容色與名聲比他們更輝耀。 　　那時，尊者婆耆舍這麼想： 　　「這位世尊與五百位比丘的大比丘僧團、七百位優婆塞、七百位優婆夷、好幾千位天神，共住在瞻波城伽伽羅蓮花池邊，世尊以容色與名聲比他們更輝耀，讓我以適合的偈頌當面稱讚世尊。」 　　那時，尊者婆耆舍從座位起來後，置(作)上衣到一邊肩膀，向世尊合掌鞠躬後，對世尊說這個： 　　「世尊！它在我心中出現；善逝！它在我心中出現。」 　　「婆耆舍！請你說明。」世尊說。 　　那時，尊者婆耆舍以適合的偈頌當面稱讚世尊： 　　「如月在雲被驅離的天空，如離垢的太陽照耀， 　　　放光者！像這樣你是大牟尼，以名聲比一切世間更輝耀。」 巴利語經文(台灣嘉義法雨道場流通的word版本) SN.8.11/ 11. Gaggarāsuttaṃ 　　 219. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca. Atha kho āyasmato vaṅgīsassa etadahosi– “ayaṃ kho bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca. Yaṃnūnāhaṃ bhagavantaṃ sammukhā sāruppāya gāthāya abhitthaveyyan”ti. 　　 Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca– “paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti. “Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāya gāthāya abhitthavi– 　　 “Cando yathā vigatavalāhake nabhe, virocati vigatamalova bhāṇumā. 　　 Evampi aṅgīrasa tvaṃ mahāmuni, atirocasi yasasā sabbalokan”ti. 那時，尊者婆耆舍以適合的偈頌當面稱讚世尊： 　　「如月在雲被驅離的天空，如離垢的太陽照耀， 　　　放光者！像這樣你是大牟尼，以名聲比一切世間更輝耀。」 At that time, the Venerable Vajrasah praised the Blessed One to his face with a suitable verse: "Like the moon in the sky where the clouds have been driven away, like the sun shining from the dirt, Lighter! Like this you are a great Muni, and your fame is more glorious than all the worlds. " 佛陀被稱為『放光者』 Buddha is called "the radiant"（someone who issue light, someone who shine, has light）

看不到任何重點 我不跟非修煉者廢話 Can't see any point I don't talk nonsense with non-practitioners 你可以等我十年後，英語進步了之後，再來找我講話吧 You can wait for me ten years later, after my English has improved, come talk to me again 但是現在，抱歉，我不想跟你說話了 不是修行者，說太多浪費時間 But now, sorry, I don't want to talk to you anymore Not a practitioner, talking too much is a waste of time 想學中國道家，還要別人英語很好才能跟你講話，這種態度.... 算了吧 you want to learn Chinese Taoism, you need someone else to speak English well enough to speak to you. This attitude... forget it You can keep on living in your Great English World. 我在ＱＱ也遇到不少中國人要求我要用簡體中文講話 我才不管他呢 莫名其妙 I also met many Chinese people in QQ asking me to speak in simplified Chinese I don't care about them at all 能溝通就好了，不能溝通就多講幾句話就好 非得要別人配合自己的語言 這種心態... 算了 大家少說話比較好 你別找我說話 我不會理你了 If communicating is difficult, just say a few more words. You want to ask others to match your language This mentality... never mind It's better to talk less don't talk to me again i will ignore you

雜阿含771經[正聞本993經/佛光本783經](聖道分相應/道品誦/修多羅)(莊春江標點) 　　如是我聞： 　　一時，佛住舍衛國祇樹給孤獨園。 　　時，有生聞婆羅門來詣佛所，與世尊面相問訊、慰勞。問訊、慰勞已，退坐一面，白佛言： 　　「瞿曇！謂：非彼岸及彼岸，瞿曇！云何非彼岸？云何彼岸？」 　　佛告婆羅門： 　　「邪見者非彼岸，正見者是彼岸；邪志、邪語、邪業、邪命、邪方便、邪念、邪定非彼岸，[正見是彼岸，]正志、正語、正業、正命、正方便、正念、正定是彼岸。」 　　爾時，世尊即說偈言： 　　「希有諸人民，能度於彼岸；一切諸世間，徘徊遊此岸。 　　　於此正法律，能善隨順者，斯等能度彼，生死難度岸。」 　　時，生聞婆羅門聞佛所說，歡喜、隨喜，從座起去。 增支部10集117經/傷歌邏經(莊春江譯) 　　那時，傷歌邏婆羅門去見世尊。抵達後，與世尊互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的傷歌邏婆羅門對世尊說這個： 　　「喬達摩先生！什麼是此岸？什麼是彼岸呢？」 　　「婆羅門！邪見是此岸，正見是彼岸；邪志是此岸，正志是彼岸；邪語是此岸，正語是彼岸；邪業是此岸，正業是彼岸；邪命是此岸，正命是彼岸；邪精進是此岸，正精進是彼岸；邪念是此岸，正念是彼岸；邪定是此岸，正定是彼岸；邪智是此岸，正智是彼岸；邪解脫是此岸，正解脫是彼岸。婆羅門！這是此岸，這是彼岸。」 　　「在那些人中是少的：到彼岸的人， 　　　其他人還，只跟隨這個岸邊跑。 　　　而凡在法被正確告知時，在法上順從法者， 　　　那些人將去彼岸：極難越過的死神界。 　　　賢智者捨棄黑法後，請你們修習白的， 　　　從家來到無家後，在難喜樂之處遠離。 　　　在那裡應該尋求喜樂：無所有者捨棄諸欲後， 　　　賢智者應該淨化自己：從心的污染。 　　　凡在諸正覺支上，他們的心已正確地修習者， 　　　在執取的斷念上，凡無取著後已樂者， 　　　煩惱已盡的光輝者，他們是世間中證涅槃者。」[SN.45.34, SN.46.17] 巴利語經文(台灣嘉義法雨道場流通的word版本) AN.10.117/ 5. Saṅgāravasuttaṃ 　　 117. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca– “kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīran”ti? “Micchādiṭṭhi kho, brāhmaṇa, orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ; micchāsaṅkappo orimaṃ tīraṃ, sammāsaṅkappo pārimaṃ tīraṃ; micchāvācā orimaṃ tīraṃ, sammāvācā pārimaṃ tīraṃ; micchākammanto orimaṃ tīraṃ, sammākammanto pārimaṃ tīraṃ; micchā-ājīvo orimaṃ tīraṃ, sammā-ājīvo pārimaṃ tīraṃ; micchāvāyāmo orimaṃ tīraṃ, sammāvāyāmo pārimaṃ tīraṃ; micchāsati orimaṃ tīraṃ, sammāsati pārimaṃ tīraṃ; micchāsamādhi orimaṃ tīraṃ, sammāsamādhi pārimaṃ tīraṃ; micchāñāṇaṃ orimaṃ tīraṃ, sammāñāṇaṃ pārimaṃ tīraṃ; micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīranti. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti. 　　 “Appakā te manussesu, ye janā pāragāmino; 　　 Athāyaṃ itarā pajā, tīramevānudhāvati. 　　 “Ye ca kho sammadakkhāte, dhamme dhammānuvattino; 　　 Te janā pāramessanti, maccudheyyaṃ suduttaraṃ. 　　 “Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito; 　　 Okā anokamāgamma, viveke yattha dūramaṃ. 　　 “Tatrābhiratimiccheyya, hitvā kāme akiñcano; 　　 Pariyodapeyya attānaṃ, cittaklesehi paṇḍito. 　　 “Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ. 　　 Ādānapaṭinissagge, anupādāya ye ratā. 　　 Khīṇāsavā jutimanto, te loke parinibbutā”ti. Pañcamaṃ. 煩惱已盡的光輝者，他們是世間中證涅槃者。 The glorious（intense brightness of light） ones whose afflictions have ended, they are the ones who have attained Nirvana in the world. 涅槃者必然見光，而且必然出現大型滿月 大型滿月必然是涅槃者的內景之一 Nirvana must see the light, and a large full moon must appear The large full moon must be one of the interior scenes of the nirvana 雜阿含874經[正聞本12931-12932經/佛光本588經](修證相應/雜因誦/如來記說)(莊春江標點) 　　如是我聞： 　　一時，佛住舍衛國祇樹給孤獨園。 　　爾時，世尊告諸比丘： 　　「有三種子，何等為三？有隨生子、有勝生子、有下生子。 　　何等為隨生子？謂：子父母不殺、不盜、不婬、不妄語、不飲酒，子亦隨學不殺、不盜、不婬、不妄語、不飲酒，是名隨生子。 　　何等為勝生子？若子父母不受不殺、不盜、不婬、不妄語、不飲酒戒，子則能受不殺、不盜、不婬、不妄語、不飲酒戒，是名勝生子。 　　云何下生子？若子父母受不殺、不盜、不婬、不妄語、不飲酒戒，子不能受不殺、不盜、不婬、不妄語、不飲酒戒、是名下生子。」 　　爾時，世尊即說偈言： 　　「生隨及生上，智父之所欲，生下非所須，以不紹繼故。 　　　為人法之子，當作優婆塞，於佛法僧寶，勤修清淨心，雲除月光顯，光榮眷屬眾。」 　　佛說此經已，諸比丘聞佛所說，歡喜奉行。 　　如五戒，如是，信、戒、施、聞、慧經亦如是說。 小部/如是語74經/兒子經(三集篇)(莊春江譯) 　　我聽到「這世尊所說的、阿羅漢所說的」： 　　比丘們！有這三種兒子現在存在世間中，哪三種呢？勝生的(出生良好的)、隨生的、劣生的。 　　比丘們！如何是勝生的兒子呢？比丘們！這裡，兒子的父母是不歸依佛者、不歸依法者、不歸依比丘僧團者，不離殺生者、不離未給予而取者、不離邪淫者、不離妄語者、不離榖酒、果酒、酒放逸處者，破戒者、惡法者，但他們的兒子是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，比丘們！這樣是勝生的兒子。 　　比丘們！如何是隨生的兒子呢？比丘們！這裡，兒子的父母是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，他們的兒子也是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，比丘們！這樣是隨生的兒子。 　　比丘們！如何是劣生的兒子呢？比丘們！這裡，兒子的父母是歸依佛者、歸依法者、歸依比丘僧團者，離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者，持戒者、善法者，但他們的兒子是不歸依佛者、不歸依法者、不歸依比丘僧團者，不離殺生者、不離未給予而取者、不離邪淫者、不離妄語者、不離榖酒、果酒、酒放逸處者，破戒者、惡法者，比丘們！這樣是劣生的兒子。比丘們！這些是否種兒子現在存在世間中。」 　　這是世尊之語的義理。 　　在那裡，這被如是(像這樣)說： 　　「勝生的與隨生的，是賢智者想要的兒子， 　　　劣生的不想要，他是家的毀滅者。 　　　這些是世間中的兒子，凡為優婆塞， 　　　信戒具足者，寬容者、離慳吝者， 　　　[如]已解脫厚雲的月亮，他們在群眾中輝耀。」 　　「這義理也被世尊說，如是(像這樣)被我聽聞。」 巴利語經文(Vipassana Research Institute版) KN/It.74/5. Puttasuttaṃ 　　74. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ – 　　‘‘Tayome, bhikkhave, puttā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atijāto, anujāto, avajātoti. 　　‘‘Kathañca , bhikkhave, putto atijāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti na buddhaṃ saraṇaṃ gatā, na dhammaṃ saraṇaṃ gatā, na saṅghaṃ saraṇaṃ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. Putto ca nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto atijāto hoti. 　　‘‘Kathañca , bhikkhave, putto anujāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Puttopi nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto anujāto hoti. 　　‘‘Kathañca , bhikkhave, putto avajāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. Evaṃ kho, bhikkhave, putto avajāto hoti. Ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmi’’nti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati – 　　‘‘Atijātaṃ anujātaṃ, puttamicchanti paṇḍitā; 　　Avajātaṃ na icchanti, yo hoti kulagandhano. 　　‘‘Ete kho puttā lokasmiṃ, ye bhavanti upāsakā; 　　Saddhā sīlena sampannā, vadaññū vītamaccharā; 　　Cando abbhaghanā mutto, parisāsu virocare’’ti. 　　Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ. 已解脫厚雲的月亮 The moon freed from thick clouds 如果說烏肝是日魂，是雲 兔髓月魄就是月華 三階段陽生其中一個內景就是滿月 If black liver is the sun Hun, the cloud Rabbit marrow is moon Pau, is Yuehua(the light of moon) One of the interior scenes of the three stages of yangsheng is the big full moon 有太多證據證明修煉當中，光必然存在 There is too much evidence to prove that in cultivation, light exist

雜阿含748經[正聞本968經/佛光本760經](聖道分相應/道品誦/修多羅)(莊春江標點) 　　如是我聞： 　　一時，佛住舍衛國祇樹給孤獨園。 　　爾時，世尊告諸比丘： 　　「如日出前相，謂：明相初光，如是，比丘！正盡苦邊、究竟苦邊。前相者，所謂正見。 　　彼正見者能起正志、正語、正業、正命、正方便、正念、正定，起定正受故，聖弟子心正解脫貪欲、瞋恚、愚癡，如是，心善解脫聖弟子得正知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」 　　佛說此經已，諸比丘聞佛所說，歡喜奉行。 增支部10集121經/先導經(莊春江譯) 　　「比丘們！這是太陽昇起的先導與前兆，即：黎明。同樣的，比丘們！這是善法的先導與前兆，即：正見。 　　比丘們！正見者能生正志，正志者能生正語，正語者能生正業，正業者能生正命，正命者能生正精進，正精進者能生正念，正念者能生正定，正定者能生正智，正智者能生正解脫。」 巴利語經文(台灣嘉義法雨道場流通的word版本) AN.10.121/ 9. Pubbaṅgamasuttaṃ 　　 121. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ– aruṇuggaṃ. Evamevaṃ kho, bhikkhave, kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ– sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammākammanto pahoti, sammākammantassa sammā-ājīvo pahoti, sammā-ājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī”ti. Navamaṃ. 雖然這段講的並非是光在禪定當中的出現，講的是一種比喻 主要講的是正見 認定禪定中沒有光就是一種錯誤的知見 Although this passage is not about the appearance of light in meditation, it is a metaphor. Mainly speaking the correct concept To believe that there is no light in meditation is a wrong perception

關於奧義書，這些印度經典，在我接觸道家經典之前，我也研究過一陣子 但是後來我決定放棄了 因為我接觸了道家經典之後，發現道家經典更詳細，更具體 Regarding the Upanishads, these Indian scriptures, I also studied for a while before I came into contact with the Taoist scriptures But then I decided to give up Because after I came into contact with the Taoist classics, I found that the Taoist classics are more detailed and specific 最主要的原因還是文化和文字，還有相關的資源，都遠比印度經典還要多 The main reason is culture and languages, as well as related resources, which are far more than the Indian classics.

所以你看不見光？ 你為什麼不去努力的練出光？ 跟我辯論就能讓禪定中的光從這個世界消失？ So you can't see the light? Why don't you work hard to reach the light? Arguing with me can make the light of meditation disappear from this world? 禪定中的光伴隨我一輩子了 我有必要跟一個沒有光的人辯論光存在與否嗎？ The light in meditation has been with me all my life Do I have to debate the existence of light with someone who does not have light?

我已經貼出兩段佛經，還有人睜眼說瞎話，說佛經沒有提到光 那我只好繼續貼了 I have posted two passages of Buddhist scriptures, and some people open their eyes and talk nonsense, saying that the Buddhist scriptures do not mention light Then I just have to keep posting 雜阿含366經[正聞本519-524經/佛光本365經](因緣相應/雜因誦/修多羅)(莊春江標點) 　　如是我聞： 　　一時，佛住舍衛國祇樹給孤獨園。 　　爾時，世尊告諸比丘： 　　「毘婆尸佛未成正覺時，獨一靜處，專精禪思，作如是念：『一切世間皆入生死，自生、自熟，自滅、自沒，而彼眾生於老死之上出世間道不如實知。』 　　即自觀察：『何緣有此老死？』如是正思惟觀察，得如實無間等起，知：『有生故，有此老死；緣生故，有老死。』 　　復正思惟：『何緣故有此生？』尋復正思惟，無間等起知：『緣有故，有生。』 　　尋復正思惟：『何緣故有有？』尋復正思惟，如實無間等起知：『有取故，有有。』 　　尋復正思惟：『何緣故有取？』尋復正思惟，如實無間等起觀察：『取法味著、顧念，緣觸愛所增長，當知緣愛，取；緣取，有；緣有，生；緣生，老、病、死、憂、悲、惱、苦，如是，純大苦聚集。』 　　譬如：緣油、炷而然燈，彼時時增油、治炷，彼燈常明，熾然不息，如前來歎譬城譬廣說。」 　　佛說是經已，諸比丘聞佛所說，歡喜奉行。 　　如毘婆尸佛，如是，尸棄佛、毘濕波浮佛、迦羅迦孫提佛、迦那迦牟尼佛、迦葉佛皆如是說。 相應部12相應4經/毘婆尸經(因緣相應/因緣篇/修多羅)(莊春江譯) 　　住在舍衛城……（中略）。 　　「比丘們！就在毘婆尸世尊、阿羅漢、遍正覺者正覺以前，當還是未現正覺的菩薩時這麼想：『唉！這個世間確實已陷入苦難：他被生、被老、死亡、死沒、再生，然而他不知道這老死苦的出離，什麼時候這老死苦的出離才將被知道呢？』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時老死存在？以什麼為緣而有老死(而老死存在)呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在生存在時老死存在；以生為緣而有老死(而老死存在)。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時生存在？以什麼為緣而有生呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在有存在時生存在；以有為緣而有生。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時有存在？以什麼為緣而有有呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在取存在時有存在；以取為緣而有有。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時取存在？以什麼為緣而有取呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在渴愛存在時取存在；以渴愛為緣而有取。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時渴愛存在？以什麼為緣而有渴愛呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在受存在時渴愛存在；以受為緣而有渴愛。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時受存在？以什麼為緣而有受呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在觸存在時受存在；以觸為緣而有受。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時觸存在？以什麼為緣而有觸呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在六處存在時觸存在；以六處為緣而有觸。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時六處存在？以什麼為緣而有六處呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在名色存在時六處存在；以名色為緣而有六處。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時名色存在？以什麼為緣而有名色呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在識存在時名色存在；以識為緣而有名色。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時識存在？以什麼為緣而有識呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在諸行存在時識存在；以行為緣而有識。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼存在時諸行存在？以什麼為緣而有諸行呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在無明存在時諸行存在；以無明為緣而有諸行。』 　　像這樣，以無明為緣而有諸行；以行為緣而有識……（中略）這樣是這整個苦蘊的集。 　　『集！集！』比丘們！在以前所不曾聽過的諸法上，毘婆尸菩薩的眼生起，智生起，慧生起，明生起，光生起。 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時老死不存在？以什麼滅而有老死滅(而老死滅存在)呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在生不存在時老死不存在；以生滅而有老死滅(而老死滅存在)。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時生不存在？以什麼滅而有生滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在有不存在時生不存在；以有滅而有生滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時有不存在？以什麼滅而有有滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在取不存在時有不存在；以取滅而有有滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時取不存在？以什麼滅而有取滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在渴愛不存在時取不存在；以渴愛滅而有取滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時渴愛不存在？以什麼滅而有渴愛滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在受不存在時渴愛不存在；以受滅而有渴愛滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時受不存在？以什麼滅而有受滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在觸不存在時受不存在；以觸滅而有受滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時觸不存在？以什麼滅而有觸滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在六處不存在時觸不存在；以六處滅而有觸滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時六處不存在？以什麼滅而有六處滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在名色不存在時六處不存在；以名色滅而六處滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時名色不存在？以什麼滅而有名色滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在識不存在時名色不存在；以識滅而有名色滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時識不存在？以什麼滅而有識滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在諸行不存在時識不存在；以行滅而有識滅。』 　　比丘們！那時，毘婆尸菩薩這麼想：『在什麼不存在時諸行不存在？以什麼滅而有行滅呢？』比丘們！那時，從如理作意，以慧有毘婆尸菩薩的現觀：『在無明不存在時諸行不存在；以無明滅而有行滅。』 　　像這樣，以無明滅而有行滅；以行滅而有識滅……（中略）這樣是這整個苦蘊的滅。 　　『滅！滅！』比丘們！在以前所不曾聽過的諸法上，毘婆尸菩薩的眼生起，智生起，慧生起，明生起，光生起。」 　　 (對七佛都應該那樣使之被細說) 相應部12相應5經/尸棄經(因緣相應/因緣篇/修多羅)(莊春江譯) 　　「比丘們！當尸棄世尊、阿羅漢、遍正覺者……（中略）。」 相應部12相應6經/毘舍浮經(因緣相應/因緣篇/修多羅)(莊春江譯) 　　「比丘們！當毘舍浮世尊、阿羅漢、遍正覺者……（中略）。」 相應部12相應7經/拘留孫經(因緣相應/因緣篇/修多羅)(莊春江譯) 　　「比丘們！當拘留孫世尊、阿羅漢、遍正覺者……（中略）。」 相應部12相應8經/拘那含經(因緣相應/因緣篇/修多羅)(莊春江譯) 　　「比丘們！當拘那含世尊、阿羅漢、遍正覺者……（中略）。」 相應部12相應9經/迦葉經(因緣相應/因緣篇/修多羅)(莊春江譯) 　　「比丘們！當迦葉世尊、阿羅漢、遍正覺者……（中略）。」 巴利語經文(台灣嘉義法雨道場流通的word版本) SN.12.4/(4) Vipassīsuttaṃ 　　 4. Sāvatthiyaṃ viharati …pe… “vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’”ti? 　　 “Atha kho bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘bhave kho sati jāti hoti, bhavapaccayā jātī’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘viññāṇe kho sati nāmarūpaṃ hoti viññāṇapaccayā nāmarūpan’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saṅkhāresu kho sati viññāṇaṃ hoti, saṅkhārapaccayā viññāṇan’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi ‘kimhi nu kho sati saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’”ti. 　　 “Iti hidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati jāti na hoti kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saṅkhāresu kho asati viññāṇaṃ na hoti, saṅkhāranirodhā viññāṇanirodho’”ti. 　　 “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’”ti. 　　 “Iti hidaṃ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Catutthaṃ. 　　 (Sattannampi buddhānaṃ evaṃ vitthāretabbo). SN.12.5/(5) Sikhīsuttaṃ 　　 5. Sikhissa bhikkhave, bhagavato arahato sammāsambuddhassa …pe… SN.12.6/(6) Vessabhūsuttaṃ 　　 6. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… SN.12.7/(7) Kakusandhasuttaṃ 　　 7. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… SN.12.8/(8) Koṇāgamanasuttaṃ 　　 8. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… SN.12.9/(9) Kassapasuttaṃ 　　 9. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe… 比丘們！在以前所不曾聽過的諸法上，毘婆尸菩薩的眼生起，智生起，慧生起，明生起，光生起。」 Bhikkhus! In the dharmas that have never been heard before, Vipassi Bodhisattva's eyes arise, clever arises, wisdom arises, brightness arises, and light arises. "

負面能量太多了 來聽首好歌吧 come listen to a good song [00:00.849] 作词 : 代岳东/王裕仁/忘语 [00:02.549]编曲：岑思源 [00:27.018]遁出红尘 [00:30.344]长路不必问归程 [00:33.935]心境如止水 [00:36.326]内里有乾坤 [00:41.285]半生浮沉 [00:44.583]莫问那旧事前尘 [00:48.049]愿这一双手 [00:50.291]也能摘下星辰 [00:54.994]修我一颗凡心 [00:56.914]敛我半世癫狂之梦 [01:02.164]痴情的人 [01:04.145]心跳如春雨也纷纷 [01:09.254]点燃一盏明灯 [01:11.299]教我参破万物众生 [01:16.238]是幻是空 [01:18.630]谁又带走我的灵魂 [01:23.848]喔噢 [01:26.911]任我 跌跌宕宕 浮浮沉沉 过一生 [01:30.832]也敢飞蛾扑火痛快爱与恨 [01:34.601]太多纷扰 太多执念 何必太认真 [01:41.195]看得 真真切切 明明白白 每一寸 [01:45.463]谁来与我推开觉悟这扇门 [01:49.037]聚散离合 一笑而过 你我皆凡人 [01:58.472]遁出红尘 [02:01.165]长路不必问归程 [02:04.636]心境如止水 [02:06.829]内里有乾坤 [02:11.548]修我一颗凡心 [02:13.368]敛我半世癫狂之梦 [02:18.731]痴情的人 [02:20.459]心跳如春雨也纷纷 [02:25.534]点燃一盏明灯 [02:27.521]教我参破万物众生 [02:33.223]是幻是空 [02:34.804]谁又带走我的灵魂 [02:39.934]喔噢 [02:43.387]任我 跌跌宕宕 浮浮沉沉 过一生 [02:47.618]也敢飞蛾扑火痛快爱与恨 [02:50.803]太多纷扰 太多执念 何必太认真 [02:57.546]看得 真真切切 明明白白 每一寸 [03:01.902]谁来与我推开觉悟这扇门 [03:05.460]聚散离合 一笑而过 你我皆凡人 [03:25.960]任我 跌跌宕宕 浮浮沉沉 过一生 [03:30.340]也敢飞蛾扑火痛快爱与恨 [03:33.959]太多纷扰 太多执念 何必太认真 [03:40.223]看得 真真切切 明明白白 每一寸 [03:44.616]谁来与我推开觉悟这扇门 [03:48.262]聚散离合 一笑而过 你我皆凡人 [00:00.849] Lyricist: Dai Yuedong/Wang Yuren/Wangyu [00:02.549]Arrangement: Cen Siyuan [00:27.018]Escape from the world [00:30.344]There is no need to ask the way back [00:33.935]The mood is like still water [00:36.326]There is a world inside [00:41.285]Half life ups and downs [00:44.583]Don't ask about the past [00:48.049]May the hands [00:50.291]I can pick up the stars [00:54.994]Fix my heart [00:56.914]A half-life mad dream [01:02.164]Infatuation [01:04.145]Heartbeat like spring rain [01:09.254]Light a beacon [01:11.299]Teach me to break through all living beings [01:16.238]Is it phantom or empty [01:18.630]Who took my soul [01:23.848]Wow [01:26.911]Let me go through ups and downs, ups and downs, live a life [01:30.832]I dare to fly into the fire and love and hate [01:34.601]Too much trouble, too much obsession, why take it too seriously [01:41.195]I can see it clearly and clearly, every inch [01:45.463]Who will push the door of enlightenment with me [01:49.037]Gathering, breaking, and laughing, you and I are both mortals [01:58.472]Escape from the world [02:01.165]There is no need to ask the way back [02:04.636]The mood is like still water [02:06.829]There is a universe inside [02:11.548]Fix my heart [02:13.368]Retain my half-life crazy dream [02:18.731]Infatuation [02:20.459]Heartbeat like spring rain [02:25.534]Light a beacon [02:27.521]Teach me to break through all living beings [02:33.223]Is it illusory or empty [02:34.804]Who took my soul [02:39.934]Ooh [02:43.387]Let me go through ups and downs, ups and downs, live a life [02:47.618]I dare to fly into the fire and love and hate [02:50.803]Too much trouble, too much obsession, why take it too seriously [02:57.546]I can see it clearly and clearly, every inch [03:01.902]Who will push the door of enlightenment with me [03:05.460]Gathering, breaking, and laughing, you and I are both mortals [03:25.960]Let me go through ups and downs, ups and downs, live a life [03:30.340]Also dare to fly into the fire, love and hate [03:33.959]Too much trouble, too much obsession, why take it too seriously [03:40.223]I can see it clearly and clearly, every inch [03:44.616]Who will push the door of enlightenment with me [03:48.262]Gathering, breaking, and laughing, you and I are both mortals

我很少討論政治議題 因為各有各的立場，講不清楚 但是你要知道喔，幾乎全中國人都在學英語 而且學得很辛苦 請問英語國家的人有全部都在學中文嗎？ 所以中國孩子的負擔是很重的，體諒一下吧 I rarely discuss political issues Because each has its own position, it is difficult to communicate in political issues But you have to know, almost all Chinese are learning English And study hard Do all people in English-speaking countries learn Chinese? So the burden on Chinese children is very heavy, please understand 中國是多種族國家 雖然對西方人來說，看起來長得都是黃種人 但是事實上並非如此 在遺傳基因研究上，已經證明中國就是多種族國家的混合 所以在方言的數量是非常可怕的多 當然方言的失傳絕對是一個很嚴重的問題 但是在官方語言建立全國人民有一個可以互相溝通的語言也是非常重要 至於處罰的問題，中國人的法家思想有時候是很變態的 清朝還在砍頭，割肉 走到這裡已經很不容易了 China is a multi-ethnic country Although to Westerners, they all look like yellow people But in fact it is not In genetic research, it has been proved that China is a mixture of multi-ethnic countries So the number of dialects is horribly many Of course, the loss of dialects is definitely a very serious problem. But it is also very important to establish a language in which the people of the whole country can communicate with each other in the official language As for the issue of punishment, Chinese legalism is sometimes very perverted The Qing Dynasty is still beheading, cutting meat It's hard to get here

你這個問題，在十幾年前就有人問過了 甚至有人說這是我個人的經驗，不代表實際上的效果 所以我在2014年開始在QQ開課程 目前為止，持續每個月至少四篇日記，能堅持的人，大約有二十人 我的教學一向透過日記，而非透過課程，因為程度不到的人，是聽不懂很多內在的教學的 所以你這句話的問題，我也一樣，邀請你一起來練，跟著我一起練，你就會知道語言傳達的困難所在 如果你對我的話感到質疑，請你去訪問我的學生，聽聽他們怎麼說 我的口才不好，但是我的某些學生比我優秀很多，相信他們會給你更科學的回答，他們在ＱＱ ＱＱ Group ID:159754069 最近有一個學生是北京大學的法學博士，口才非常好，也曾經在TED演講，你可以跟他請教 自發功本來就是人體本能之一，我不知道你為什麼會問這個問題，跟天體有關? 跟其他次元有關？ 你如何認定天體和其他次元存在？ 自發功就是放鬆，讓身體自由，如此而已，為什麼要跟天體和其他次元有關？ 我們如果從坐姿開始練功，有一個很大的問題，就是氣太弱 自發功的氣強很多，因此可以很快地打通經脈，累積足夠的氣，才能夠順利的轉化成光 雖然像我這樣天生可以見光的人，不需要自發功就可以見光 但是如果沒有自發功，我的光依舊只能停留在烏肝的狀態，無法進化 所以我在2004年開始練自發功，從那時候開始，我的氣變強了 開始產生陽生進化，才終於搞清楚經典在寫什麼 自發功的好處就是氣強，而且不限制氣的方向，因此符合自然演化的原則 可以讓氣很順利的演化成光 也可以有足夠強的氣讓烏肝光演化成更高級的光 就是這個目的而已 跟怪力亂神完全無關 我當然知道有很多自發功教學者跟怪力亂神結合 但是佛教也很多跟怪力亂神結合 道教也很多跟怪力亂神結合 人的思想如果只有怪力亂神，不管他碰到什麼，都會扭曲成怪力亂神 Your question was asked more than ten years ago. Some people even say that this is my personal experience and does not represent the actual effect So I started teaching courses in QQ in 2014 So far, my students have kept at least four diaries every month, and there are about twenty people who can stick to it. My teaching has always been through diaries, not through courses, because people who are not at the level can't understand a lot of inner teaching So the question of your sentence, I am the same, invite you to practice together, practice with me, you will know the difficulty of language communication If you have doubts about what I say, please visit my students and hear what they have to say My eloquence is not good, but some of my students are much better than me. I believe they will give you more scientific answers. They are in QQ ＱＱ Group ID:159754069 Recently, a student is a doctor of law from Peking University. He is very good expressiveness and once gave a speech at TED. You can ask him for advice. Spontaneous gong is one of the instincts of the human body. I don’t know why you ask this question. Is it related to celestial bodies? Is it related to other dimensions? How do you recognize that celestial bodies and other dimensions exist? Spontaneous gong is to relax and make the body free, that's all, why should it be related to celestial bodies and other dimensions? If we start practicing from the sitting position, there is a big problem, that is, the qi is too weak The qi of spontaneous gong is very strong, so it can quickly open up the meridians and accumulate enough qi before it can be smoothly transformed into light Although someone like me who can see light by nature can see light without spontaneous gong But if there is no spontaneous gong, my light can only stay in the state of black liver and cannot evolve So I started practicing spontaneous gong in 2004, and since then, my qi has become stronger It began to produce positive evolution, and finally figured out what the classics were writing about The advantage of spontaneous gong is that the qi is strong, and it does not restrict the direction of the qi, so it conforms to the principle of natural evolution It can make Qi evolve into light smoothly There can also be strong enough qi for the black liver light to evolve into a more advanced light that's the purpose It has nothing to do with monsters or supernatural event Of course I know that there are a lot of spontaneous practitioners who have combined with strange powers. But Buddhism is also a lot of combination with strange power and chaos gods Taoism is also often combined with strange power and chaos gods If a person's mind only has strange powers and chaos, no matter what he encounters, it will be twisted into strange powers and chaos. 你還有一個問題，這些著作有沒有影響到我的體驗 我在2011年練到大型圓月和其他三階段陽生的內景 當時我很疑惑，我到處問，但是沒有人可以給我確切的答案 後來只好去道家經典當中找答案，才在悟真篇，參同契這些書當中找到答案 所以這些著作是我後來才讀的 帶領我練到三階段陽生的關鍵，不是悟真篇也不是參同契，而是關鍵兩個人，一個是克里希那穆提，一個是林孝宗 克里希那穆提的從已知中解脫讓我知道心的限制 林孝宗讓我知道自發功的力量 You have another question, did these writings affect my experience? I practiced the large full moon and other three-stage yangsheng interior scenes in 2011 I was very confused at the time, I asked everywhere, but no one could give me a definite answer Later, I had to go to the Taoist classics to find the answer, and then I found the answer in the books such as Wuzhen chapter and Shentongqi. So these books are what I read later The key to leading me to practice the three stages of yangsheng is not the realization of WuZenPian or CantonQi, but the key to two people, one is Krishnamurti and the other is Lin Xiaozong Krishnamurti's liberation from the known made me aware of the limitations of the mind and thoughts Lin Xiaozong let me know the power of spontaneous gong http://www.j-krishnamurti.org/ 當然除了這兩人以外，還有其他關鍵的人，太多了 例如中醫經典黃帝內經讓我知道氣的層次，氣不是只有在經脈，還包含在臟腑 當我練自發功的同時，我也開始學習中醫 所以我已經學習中醫18年了 我的中醫老師是倪海廈 Of course, in addition to these two people, there are other key people, too many For example, the Huangdi Nei Jing, a classic of traditional Chinese medicine, let me know the level of qi. Qi is not only in the meridians, but also in the zang-fu organs While I practiced spontaneous gong, I also started to learn Chinese medicine So I have been studying Chinese medicine for 18 years My TCM teacher is Ni Haixia https://www.hantang.com/ 還有對玄關的認識，主要的啟發者是黃元吉和李涵虛 There is also the understanding of Xiuan Guang, the main inspiration is Huang Yuanji and Li Hanxu 對烏肝兔髓的認識，主要的啟發者是張伯端 The main inspiration for the understanding of black liver and rabbit marrow is Zhang Boduan 對四禪八定的認識，主要來自佛陀的阿含經 還有很多其他的人，說太多可能你也不清楚 因為很多都是古代的人 The understanding of the Four Dhyanas and Eight Concentrations mainly comes from the Buddha's Ahan Sutra There are many other people, if you say too much, you may not know Because many are ancient 我經常查閱佛經的兩個網站 I often consult two websites of Buddhist scriptures https://agama.buddhason.org/SA/index.htm https://cbetaonline.dila.edu.tw/en/ 昨天我就跟我的學生在談論宗喀巴的問題 我給了他們一個功課 要求他們在宗喀巴的一篇文章當中，找出合理的和不合理的地方 其中一個學生找到了 Yesterday I was talking about Tsongkhapa with my students I gave them a homework Ask them to identify what's reasonable and what's not in one of Tsongkhapa's essays One of the students found 《密宗道次第廣論》卷5：「外四支念誦中初事支者，於自生為本尊之前應修空性，當如是思。自與本尊俱無自性，自身五蘊依止四大諸佛了達於勝義中猶如虛空，於名言中猶如影像。除彼所見更無過上，故自亦應如彼所見而正通達。自及所修本尊俱無自性，是緣起故，猶如影像。次想自與本尊無自性之空性，二無分別。必須獲得堅固定解，乃生本尊。《大日經》云：「若諸菩薩由密咒門行菩薩行，當於身中生起身色。較正等覺更無過上。如我之眼耳鼻舌身是四大種所攝，自性本空，唯假名攝，等同虛空。從業因起不可取執，猶如影像。如是如來現正等覺，亦是互依緣起相續。凡是緣生即同影像。由是因緣，互緣起故，天即是我，我即是天。如是應由身色生起天身。」四部修天之前皆應如是修習空性，若未以見抉擇，唯誦娑拔嚩等真言，收攝現事，全無心要。略釋論中亦引以離一異正理決擇蘊無自性修天瑜伽之教。又從空中起天之法，《略釋論》云：「修本尊瑜伽師，此世俗次第中明二種相，一者謂自心相離一切相，變成月輪等相，而修自身為天。」此說有先修月輪等而生，及不修彼等頓生之二法。說是此經〈天真實品〉等中所說。現譯經中缺此。若依前法，先想自心變為圓滿月輪，上有嗡字。從彼收放光明，自身變成毘盧遮那佛。一面二臂，手結定印。其身金色光鬘圍繞，坐白蓮花及月輪座，頭戴寶冠頂有髮髻，身穿絹羅上下二衣。咒印加持之法，廣略隨宜，茲不詳述。次於前面修與自相同之如來，是為第二事支。次於彼尊心間月輪，安布所誦咒鬘，是為四支念誦。此如《大日經》云：「字與字相合，如是事成事，善防護心意，持誦一洛叉。字是菩提心，第二是為聲，事於自身處，當立自為天，應知第二事，是佛兩足尊。咒師於彼心，想清淨月輪，諸字如次第，於中善安布，當加收攝句，修習命及力。命即說為風，說力名為念，防護此二已，先善修承事。」二種字者，兩部《大日經》釋皆未明說。然如前引《後靜慮釋》，說是四支中之月輪咒鬘。有說為修天時之月輪及咒者，非是經義。防護命力，先於明顯天身求安住分，次緣諸字修念誦等，與前事部所說皆同。此經又云：「咒師一月中，善防護念誦，先行密咒者，一事入一事，大稱一切佛，說名為前行。」此說修習一月，一事入一事者，謂緣前方心間月輪所布咒鬘。若生疲厭，可與自心展轉而修。經說意中念誦，且舉一例，俱說意誦與微誦故。《大日經》云：「或由意持誦，或微聲二相，勝瑜伽當觀。」又此二中，先修微聲念誦。意念誦時遮止命力，與前說同。」(CBETA 2022.Q1, B10, no. 68, p. 818a1-b1) 不過我很懷疑這裡有人可以看得出來問題所在 But I doubt anyone here can see the problem

我寫這段主要是針對那些氣卡在下腹部，完全看不到光的人，要告訴這些人，看不到光是錯誤的 至於像你這種看得到光的人，你就要知道另外別的事情了 例如，光的出現，不應該是透過方法 光的出現，是會產生演化的 如果你真的了解不二，你的光到某個程度會變成一顆圓月 所以請問你的光變成圓月了嗎？ I wrote this paragraph mainly for those people whose qi is stuck in their lower abdomen and cannot see the light at all. I want to tell these people that it is wrong to not see the light. As for people like you who can see the light, you need to know something else For example, the appearance of light, should not be through the method The light will evolute If you really understand non-duality, your light will become a full moon at some level So does your light become a full moon?

內在的光確實不是由『練習』產生的 所以如果你注意看我的文章，有時候我會修改成『reach』 你真的不懂自發功，如果你懂自發功，你就知道，自發功不是只有動作而已 所以還是一樣一句話，這裡的人很喜歡對不懂的東西，隨便發表評論，這可不是什麼好習慣 The inner light is really not produced by 'practice' So if you pay attention to my article, sometimes I will change google words to "reach" or "produce" You really don’t understand spontaneous gong. If you understand spontaneous gong, you will know that spontaneous gong is not just about movements. So it's still the same sentence. People here like to comment on things they don't understand. This is not a good habit. 我說過很多次了，我自己的內在之光，完全沒有透過自發功，或者透過任何方法 我天生就能看見光，我也問過一群青少年，大約有三分之一的人，不需要任何學習，天生就能看見光 所以你說的方法，我覺得根本不需要，一個人只要懂得回歸內心，就能出現光 I have said many times that my own inner light does not come through spontaneous work at all, or through any method at all. I was born with the ability to see the light, I also asked a group of teenagers, about a third of them, without any learning, are born with the ability to see the light So the method you mentioned, I don't think it is necessary at all. As long as a person knows how to return to his heart, he will be able to appear light. 你所不知道的是，光是會演化的 你以為光只有一種嗎？ What you didn't know is that light evolves Do you think there is only one kind of light?

老子講的無慾和佛陀講的滅貪，指的都不是表層意識的狀態，而是深度入定的狀態，這個沒練的人應該是聽不懂的 如果你聽懂了，那你的修煉內景當中，應該會出現一輪明月，證明你真的懂了 Lao Tzu's desirelessness and Buddha's cessation of greed do not refer to the state of superficial consciousness, but to the state of deep meditation, which should be incomprehensible to those who have not practiced. If you understand it, then a bright moon should appear in your cultivation interior, proving that you really understand