awaken

說得沒錯，但是方言太多種了 甚至一個村莊跟一個村莊，才相差50公里，方言就已經不一樣了 以台語來說，台語的來源是來自福建廈門，雖然發音類似，但是經過百年的相隔，台語已經和廈門方言有著很大的不同了 所以對一個西方人來說，要學會所有的方言幾乎是不可能的事情 You're right, but there are too many dialects Even a village is only 50 kilometers apart from a village, and the dialect is already different. In terms of Taiwanese, the origin of Taiwanese is from Xiamen, Fujian. Although the pronunciation is similar, after a hundred years of separation, Taiwanese has become very different from the Xiamen dialect. So it is almost impossible for a westerner to learn all the dialects

道常無為而無不為。侯王若能守之，萬物將自化。化而欲作，吾將鎮之以無名之樸。無名之樸，夫亦將無欲。不欲以靜，天下將自定。 夫是口語文字，例如這個那個 The Tao is always inaction and inaction. If the princes and kings can guard it, all things will be transformed by themselves. If I want to make it, I will keep it simple and unnamed. Nameless simplicity, the husband will also have no desires. If you don't want to be quiet, the world will be self-determined. 'Fu' is a spoken word, such as that, well, en... 亦 also 將 will 這段老子講的是『無慾』，跟佛陀講的『滅貪』是一樣的 This passage of Lao Tzu is talking about "no desire", which is the same as the "elimination of greed" that the Buddha said. 修煉的核心必須是『無慾』，如果帶著慾望追求氣感的強大，是不可能得『道』的 The core of cultivation must be "no desire". If one pursue the power of Qi with desire, it is impossible to get "Dao".

　「比丘們！有這七界，哪七個呢？光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界。比丘們！這些是七界。」 "Monks! Of these seven realms, which are the seven realms? The realm of light, the realm of purity, the realm of boundless space, the realm of infinite consciousness, the realm of non-existence, the realm of non-ideality, the realm of non-perception, and the realm of annihilation. Bhikkhus These are the seven realms."

這個想法很特別 我在很年輕的時候，大約18歲的時候，我讀過紀伯倫詩選 詩裡面提到人有兩面，一面是理性，一面是感性，但是可以不衝突，讓理性和感性如同翅膀一樣的協調飛翔 這個想法對於當年的我很有吸引力 或許因為如此，我一直對於大腦的理性和感性有所覺知 the idea is special When I was very young, about 18 years old, I read Gibran's Poems It is mentioned in the poem that people have two sides, one is rational and the other is sensibility, but there is no need to conflict, let reason and sensibility fly in harmony like wings This idea appealed to me back then Perhaps because of this, I have always been aware of the rationality and sensibility of the brain 內在的光應該是和注意力有關 或許對於理性感性協調的人來說，並沒有那麼容易被洗腦，也因此比較可以覺察到更深層的放鬆 Inner light should be about attention Perhaps for people who are rational and emotionally coordinated, they are not so easily brainwashed, so they can perceive a deeper relaxation.

不只是佛經，還有唐宋的詩詞也有同樣的情況 用南方的方言讀起來比較押韻 Not only Buddhist scriptures, but also Tang and Song poems have the same situation Rhymes in southern dialect is better than northern mandarin 像台語的聲調有八音，比北方普通話的四音還多 說話很像唱歌 Like Taiwanese, there are eight tones, more than four tones in northern Mandarin. talking like singing 這首歌採用台語的發音 This song is pronounced in Taiwanese

雜阿含456經[正聞本719經/佛光本455經](界相應/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： 　　「有光界、淨界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界，有滅界。」 　　時，有異比丘從座起，整衣服，稽首禮足，合掌白佛言： 　　「世尊！彼光界、淨界、無量空入處界、無量識入處界、無所有入處界、非想非非想入處界、滅界，如此諸界，何因緣可知？」 　　佛告比丘： 　　「彼光界者，緣闇故可知；淨界[者]，緣不淨故可知；無量空入處界者，緣色故可知；無量識入處界者，緣{內}[空]故可知；無所有入處界者，緣所有[故]可知；非想非非想入處界者，緣有第一故可知；滅界者，緣有身[故]可知。」 　　諸比丘白佛言： 　　「世尊！彼光界……乃至滅界，以何正受而得？」 　　佛告比丘： 　　「彼光界、淨界、無量空入處界、無量識入處界、無所有入處界，此諸界於自行正受而得；非想非非想入處界於第一有正受而得；滅界者於有身滅正受而得。」 　　佛說此經已，諸比丘聞佛所說，歡喜奉行。 相應部14相應11經/七界經(界相應/因緣篇/修多羅)(莊春江譯) 　　住在舍衛城……（中略）。 　　「比丘們！有這七界，哪七個呢？光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界。比丘們！這些是七界。」 　　在這麼說時，某位比丘對世尊說這個： 　　「大德！但這光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界，這些界緣於什麼被知道(被辨別)呢？」 　　「比丘！這個光界，這個界緣於黑暗被知道。比丘！這個淨界，這個界緣於不淨被知道。比丘！這虛空無邊處界，這界緣於色被知道。比丘！這識無邊處界，這個界緣於虛空無邊處被知道。比丘！這無所有處界，這個界緣於識無邊處被知道。比丘！這非想非非想處界，這個界緣於無所有處被知道。比丘！這想受滅界，這個界緣於滅被知道。」 　　「大德！但光界、淨界、虛空無邊處界、識無邊處界、無所有處界、非想非非想處界、想受滅界，這些界的等至應該如何被到達(被得到)呢？」 　　「比丘！但這光界、淨界、虛空無邊處界、識無邊處界、無所有處界，這些界應該被想等至到達，比丘！這非想非非想處界，這個界應該被殘行等至到達，比丘！這想受滅界，這個界應該被滅等至到達。」 巴利語經文(台灣嘉義法雨道場流通的word版本) SN.14.11/(1). Sattadhātusuttaṃ 　　 95. Sāvatthiyaṃ viharati …pe… “sattimā bhikkhave, dhātuyo. Katamā satta? Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu– imā kho, bhikkhave, satta dhātuyo”ti. 　　 Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca– “yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu– imā nu kho, bhante, dhātuyo kiṃ paṭicca paññāyantī”ti? 　　 “Yāyaṃ, bhikkhu, ābhādhātu– ayaṃ dhātu andhakāraṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, subhadhātu– ayaṃ dhātu asubhaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, ākāsānañcāyatanadhātu– ayaṃ dhātu rūpaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, viññāṇañcāyatanadhātu– ayaṃ dhātu ākāsānañcāyatanaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, ākiñcaññāyatanadhātu– ayaṃ dhātu viññāṇañcāyatanaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu– ayaṃ dhātu ākiñcaññāyatanaṃ paṭicca paññāyati. Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu– ayaṃ dhātu nirodhaṃ paṭicca paññāyatī”ti. 　　 “Yā cāyaṃ bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu– imā nu kho, bhante, dhātuyo kathaṃ samāpatti pattabbā”ti? 　　“Yā cāyaṃ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu– imā dhātuyo saññāsamāpatti pattabbā. Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu– ayaṃ dhātu saṅkhārāvasesasamāpatti pattabbā Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu– ayaṃ dhātu nirodhasamāpatti pattabbā”ti. Paṭhamaṃ. 這一段漢傳竟然沒有把『光界』給省略了 不過我們從後面的四個界我們可以知道，後面四個界是『四禪八定』裡面的五到八定，所以我們可以推知『光界淨界』屬於『四禪』當中的範圍 這樣就很明確可以得知『四禪』裡面是有光的。 當然我們早就知道二禪是開始產生光，而初禪則是屬於震動抖動晃動之類的動功，只是在這邊看到『光界』還是很令人興奮。 This passage of Chinese Ahanjin did not omit the "light realm" However, we can know from the last four realms that the latter four realms are the five to eight jhana in the "Four Dhyanas and Eight Concentrations", so we can infer that the "Light Realm and Pure Realm" belongs to the scope of the "Four Dhyanas". In this way, it is clear that there is light in the "Four Dhyanas". Of course, we have long known that the second jhana is starting to produce light, while the first jhana is a dynamic work such as shaking, shaking, and the like, but it is still very exciting to see the "realm of light" here.

我發現西方人完全不知道為什麼肝代表青色 肝代表青色是來自於古老的中國定義 在黃帝內經當中可以很清楚的看到這個定義 I find that westerners have absolutely no idea why liver represents cyan Liver represents cyan which is derived from the ancient Chinese definition This definition can be clearly seen in the Yellow Emperor's Classic of Internal Medicine 肝色青，宜食甘，粳米、牛肉、棗、葵皆甘。心色赤，宜食酸，小豆、犬肉、李、韭皆酸。肺色白，宜食苦，麥、羊肉、杏、薤皆苦。脾色黃，宜食鹹，大豆、豕肉、栗、藿皆鹹。腎色黑，宜食辛，黃黍、雞肉、桃、蔥皆辛。辛散，酸收，甘緩，苦堅，鹹耎。 Excerpt: 肝色青，心色赤，肺色白，脾色黃，腎色黑 岐伯曰：肝为牡藏，其色青，其时春，其音角，其味酸，其日甲乙；心为牡藏，其色赤，其时夏，其日丙丁，其音征，其味苦；脾为牝藏，其色黄，其时长夏，其日戊己，其音宫，其味甘；肺为牝藏，其色白，其音商，其时秋，其日庚辛，其味辛；肾为牝藏，其色黑，其时冬，其日壬癸，其音羽，其味咸。是为五变。 肝的顏色並非只肝臟的顏色，而是指肝氣所代表的『生發之氣』 所以肺為下降之氣 兩者的氣是相對的，一個上升，一個下降 The color of the liver is not just the color of the liver, but refers to the "upward qi" represented by the liver qi Therefore, the lungs are downward Qi The qi of the two are opposite, one goes up and the other goes down

因為中國歷史上發生過大規模的貴族南遷 原本住在北方政治核心的貴族，因為逃避戰亂，所以舉家大規模往南遷移 而北方則被胡人所佔領 從語言就可以看得出來 Because of the large-scale southward migration of nobles in Chinese history The nobles who originally lived in the political core of the north moved their families to the south on a large scale because they escaped the war. The north was occupied by the Hu people It can be seen from the language

『不二』是來自於佛陀的教導 這裡一堆人不去研究提出『不二』的佛陀所說的話，卻開一個主題，用自己的想像去解釋什麼是『不二』，這樣的盲目令人歎為觀止 "Non-duality" comes from the teaching of the Buddha Here a bunch of people don't study what the Buddha said about "non-duality", but start a topic and use their own imagination to explain what "non-duality" is. Such blindness is amazing. 這段經文非常明確的說明了，如果『不二』練對了，結果會產生光 請問這些用自己想像力創造出來的『不二』專家，你們都練出光了嗎？ This verse makes it very clear that if the "non-duality" is cultivated correctly, the result will produce light I would like to ask these "non-duality" experts created by your own imagination, have you all produced light?

我早就貼出來了，我很好奇你為什麼沒看到？ 你可以看仔細一點，然後告訴我，我哪一天貼出來的嗎？ I posted it long ago, I'm curious why you didn't see it? Can you take a closer look and tell me what day I posted it? 是的，大乘佛經當中有很多提到光，但是大多建立在神格化的描述上 但是在於實修禪定當中的描述，卻幾乎看不到 因此在漢傳阿含經和巴利文的比對當中出現這種情況，是很令人省思的 會讓人想知道，到底還有多少『光』在漢傳阿含經當中『被消失』？ Yes, there are many references to light in the Mahayana sutras, but most are based on deified descriptions But the descriptions of light in the practice of meditation are almost invisible. Therefore, it is very thought-provoking that such a situation appears in the comparison between the Chinese Ahangjing and the Pali scriptures. It will make people wonder, how much "light" is "disappeared" in the Chinese Ahangjing?

比丘們！而這是苦集聖諦：是這渴愛：導致再生的、與歡喜及貪俱行的、到處歡喜的，即：欲的渴愛、有的渴愛、虛無的渴愛。 Bhikkhus! And this is the Noble Truth of the Cause of collecting Suffering : it is this craving that leads to rebirth, that goes hand in hand with pleasure and craving, that delights everywhere, namely: craving for desire, craving for something, craving for nothingness. 所以當搬運法帶著渴望氣感的心態在收集氣感，這種行為本身就違反修行的核心定義 這種行為就是在製造『五取蘊』，增強陰的力量 Therefore, when the transfer method is collecting qi sense with the mentality of longing for qi sense, this behavior itself violates the core definition of cultivation. This kind of behavior is creating the "five aggregates of grasping" （ pañca upādāna-skandhāh）and enhancing the power of yin

佛經裡面的苦講的是『五取蘊』，而不是你自己定義的『苦』 Suffering in the Buddhist scriptures speaks of the "five aggregates of grasping" （ pañca upādāna-skandhāh） , not the "suffering" defined by yourself 我發現這裡很多人常常搞不清楚狀況就在亂批評 在批評之前，是否要搞清楚自己是否誤解了名詞的定義 I found that many people here often criticize the situation when they don't understand the situation. Before criticizing, whether to find out if you have misunderstood the definition of a noun

比丘們！ monks 而這是苦聖諦： This is the true meaning of suffering 生是苦，老也是苦，病也是苦，死也是苦，與不愛的結合是苦，與所愛的別離是苦，所求不得也是苦； Birth is suffering, old age is suffering, sickness is suffering, death is suffering, union with unloved is suffering, separation from loved one is suffering, not getting what you want is suffering. 總括之，五取蘊是苦。 In conclusion, pañca upādāna-skandhāh are suffering. 佛陀在最後把『五取蘊』也都歸類到苦，所以我們知道，苦是所有『五取蘊』的代稱，並非單指『苦』一種覺受 The Buddha finally classified the "five aggregates of clinging"（ pañca upādāna-skandhāh） as suffering, so we know that suffering is a proxy for all the "five aggregates of clinging", not just "suffering" as a kind of feeling 也就是在修煉當中出現的一切陰的現象都屬於『苦』，『苦』這個字成了『所有的陰』的總稱 That is to say, all the yin phenomena that appear in the cultivation belong to "suffering", and the word "suffering" has become the general term for "all yin".

佛陀所教導的『苦』，並非單指『苦』，而是指『苦』這類的覺受 就跟中醫經典傷寒論一樣，並非只有『傷寒』，而是指『傷寒』這類的病 所以『苦』就代表一切覺受 The "suffering" taught by the Buddha does not refer to just "suffering", but to experiences such as "suffering" Just like the classic treatise on typhoid fever in traditional Chinese medicine, it does not only refer to "typhoid fever", but refers to diseases such as "typhoid fever". So "suffering" means all the feelings 所以氣感也是『苦』的一種，因為苦就是覺受的代稱，氣感就是覺受的一種 Therefore, the sense of qi is also a kind of "suffering", because suffering is a substitute for all the feelings, and the sense of qi is a kind of feeling. 因此四聖諦就是各種覺受，產生，消失，道 Therefore, the Four Noble Truths are various sensations, arising, disappearing, and Dao 講的就是一種無常的過程 It is a process of no eternal. 當然無常的生滅，也包含光 所以光也會生滅，也會演化 粗糙的氣，精煉成光 粗燥的光，精煉成更精細的光 一切都在演化 不只有光 還有意識的演化 Of course, impermanent arising and passing away also includes light So light also arises and dies and evolves rough Qi, refined into light Rough light, refined into finer light everything is evolving not only light and the evolution of consciousness

不走入這些那些兩個邊後，作眼、作智的中道被如來現正覺，它導向寂靜、證智、正覺、涅槃。 After not going into these two sides, the middle way of eye and wisdom will be revealed by the Tathagata to enlightenment, which leads to tranquility, realization of wisdom, enlightenment, and nirvana. 簡單來說，就是不追逐慾望，也不壓抑慾望，而以中道練出真正的覺知 Simply put, it means not chasing desires or suppressing desires, but practicing true awareness in the middle way. 無為丹道採用的就是這種中道練法，因此路線和四聖諦相同，會自然而然地產生光 Wuwei Dan Tao adopts this middle way practice method, so the route is the same as the Four Noble Truths, and it will naturally generate light 不像氣功假大師所教的搬運法，拼命地把注意力鎖定在下腹部，採用的是追逐慾望的練法，因此無法產生自然演化，當然也無法產生光 Unlike the transport method taught by fake qigong masters, which desperately focuses on the lower abdomen, it adopts the practice method of chasing desire, so it cannot produce natural evolution, and of course it cannot produce light.

凡這在諸欲上欲之享樂的從事，是下劣的、粗俗的、一般人的、非聖者的、無益的， All the pleasures of sensual pleasures are vile, vulgar, common, unholy, and useless, 以及凡這自我折磨的從事，是苦的、非聖者的、無益的。 And all this self-tormenting practice is suffering, unholy, and useless. 以上兩個極端，簡單來說，就是追逐慾望，和壓抑慾望 The above two extremes, in simple terms, are chasing desires and suppressing desires

比丘們！ monks 有兩個邊(極端) there are two sides (extremes) ，不應該被出家人實行 should not be cultivate by monks ，哪兩個呢？ which two? 這段佛經講的就是中道，也就是道家當中的性功，都是同樣的道理 This passage of Buddhist scriptures is about the Middle Way（non-duality）, that is, the Sin Gong of Taoism. It is the same principle.

你是這裡少數沒有被氣功假大師欺騙的人 你懂得從經典當中去找出真相 有許多氣功假大師為了要欺騙學生，會告訴學生和經典完全相反的內容 例如不要看經典 或者說光的產生會有害的謊言 事實上，所有的經典都提到光 而且光的產生，是一種精煉的過程 並非注意力刻意的關注 相反的所有的經典都沒有提到刻意對氣的關注 所以這些氣功假大師為了不希望自己的謊言被學生拆穿 就會禁止學生去閱讀正確的經典 甚至假造經典，例如鍾呂傳道集就是非常著名的假經典 所謂的呂洞賓的師傅，根本是造假的 You are one of the few people here who have not been deceived by the fake masters of Qigong You know how to find the truth from the classics In order to deceive students, there are many fake qigong masters who will tell students the exact opposite of the classics. For example don't look at the classics Or the lie that the production of light can be harmful In fact, all scriptures refer to light And the production of light is a refining process not intentional attention On the contrary all the classics do not mention deliberate attention to chi So these fake qigong masters don't want their lies to be exposed by students would prohibit students from reading the correct classics They even made fake classics, such as the collection of preaching Zhonglu is a very famous fake classics The so-called master of Lu Dongbin, Zun is proved to be fake by archaeologists 所以當一個氣功大師跟你說不要看經典的時候 你就要小心了 這個就是所謂的氣功假大師的最明顯特徵 So when a qigong master tells you not to read the classics you gotta be careful This is the most obvious characteristic of the so-called fake masters of Qigong 這道理非常淺顯易懂 因為如果你看懂經典了 他如何欺騙你呢？ 當然他要你什麼都不懂，只聽他的胡說八道就夠了 This is very easy to understand Because if you understand the classics How does he deceive you? Of course he wants you to know nothing, just listen to his nonsense for example, fake Xiuan Guang, fake Huang Ting, fake Qi, fake Shen, etc. 一般來說，佛教徒通常會閱讀大量的經典，所以很少被氣功假大師所欺騙 因為有佛經的基礎，知道什麼才是修煉的重點 但是道家修煉者就沒有這麼幸運了 幾乎百分之九十以上都被氣功假大師騙得非常嚴重 即使有人告訴這些人說你被騙了 這些人還會惱羞成怒 Generally speaking, Buddhists usually read a lot of scriptures, so they are rarely deceived by fake qigong masters Because of the foundation of Buddhist scriptures, knowing what is the focus of cultivation But Taoist cultivators are not so lucky Almost 90% of them were seriously deceived by fake qigong masters Even if someone tells these people that you've been scammed These people will also be embarrassed and turn to be very angry 但是在中國，我已經看到有一些少數的道家修煉者開始覺醒 開始發現這些氣功假大師的騙局 並且跟我一樣，開始寫大量文章來戳穿這些氣功假大師的騙局 在騰訊丹道修煉的文章當中，已經可以看到有這樣的作家開始出現了 But in China, I have seen a small number of Taoist practitioners start to awaken Start discovering the scams of these fake qigong masters And like me, I started to write a lot of articles to expose the deception of these fake qigong masters In Tencent's articles on Dan Dao cultivation, it can already be seen that such writers have begun to appear.

這類帶著嚴重的貪慾在練功的人，如果有一天領悟到放鬆的能力，出現了光 他的貪慾也會帶著他進入非常嚴重的幻境，最常見的就將離魂症當作出陽神 這是非常嚴重的情況，把幻境當成丹道的最高境界，不只嚴重，還可笑 Such people who practice the exercises with serious greed, if one day they realize the ability to relax, and light will appear. His greed will also lead him into a very serious illusion, and the most common one is to use the illusion as the out of Yan-Shen This is a very serious situation. It is not only serious, but also ridiculous to regard the illusion as the highest realm of Alchemy. 如果有一天，你被這種人誤導了，你也開始產生幻境了，你千萬不要把這種幻境當真 If one day, you are misled by this kind of person, and you start to have the illusion, you must not take it seriously 你必須記得一個原則，知幻即離 這個原則可以讓你慢慢脫離幻境的迷宮 這些幻境慢慢就會隨著你的進步煙消雲散 You must remember a principle, illusion is gone by awareness This principle can slowly get you out of the labyrinth of illusion These illusions will slowly disappear as you progress 直到有一天，你達到『聖人無夢』的境界，你就會知道，這些氣功假大師是如何的吹牛的 他們的謊言在你面前，再也沒有隱瞞的可能 Until one day, when you reach the state of "Saints have no dreams", you will know how these fake qigong masters are bragging. Their lies can no longer be concealed from you.

What is the rhythm of thoughts? 當然有些人天生比較容易見光，有些人確實很難 但是我也教過一些很難見光的學生，經由陰陽交替，還是可以順利產生光的，只是他花的時間，幾乎是其他人的十倍以上 Of course, some people are naturally easier to see the light, and some people are really difficult But I have also taught some students who are hard to see light. Through the alternation of yin and yang, light can still be produced smoothly, but the time spent on him is almost ten times that of others. 但是前提是他願意接受我的教法，如果他不願意，那就真的沒辦法了 But the premise is that he is willing to accept my teaching. If he is not willing, then there is really no way. 所以我在這裡看到心生抗拒的人，我就會直接不理對方，因為這樣的人，只會消耗我的精力 So when I see people who are resisting in the heart, I will ignore them directly, because such people will only consume my energy

『這是導向苦滅道跡聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。 這是 this is (the way) 導向 lead to 苦滅 suffer disappear (and) 道跡 the sing of Dao (appear) 聖諦 sacred truth This is the way which lead to the sacred truth that the suffer disappear and the sign of Dao appear. 比丘們 monks 在以前所不曾聽過的法上 the Dharma that you have never heard before 我的眼生起 my (third) eyes arose 智生起，cleverness arose 慧生起，wisdom arose 明生起，brightness arose 光生起。 light arose

當作意為無常 當 when 作 work 意 intention 為 as 無 no 常 always, eternal When our intention work as no eternal Our intention can follow Various phenomena of the body due to cultivation. It can also be fixed on a specific part of the body, such as the lower abdomen. But if our intention is not fixed on a specific part of our body, but follow the changes of our body, the light will be produced. This passage makes it clear that when attention is not fixed in a particular location or situation, but changes with the phenomenon, light will be produced. The production of light is our instinct, but the wrong way of intention suppresses this instinct

黃庭經講神在頭顱之中 黃帝內經講心藏神 為什麼一個講神在頭，一個講心藏神，奧秘在那裡 下次有機會在講 Huang Tingjing says Shen is in the head The Yellow Emperor's Internal Classic says that there is Shen hidden in the heart Why does one talk about Shen in the head, and the other talks about the hidden Shen in the heart, and what is the mystery? next time I have a chance to talk about this

我知道有幾個有在講，但是我不推薦你看，因為那幾個人講的內容或多或少都有點問題 他們的根據通常來自『清淨道論』 而清淨道論的根據則來自『無解礙道』 『無解礙道』相傳是佛陀的大弟子舍利弗寫的 我再給你一段『無解礙道』關於光的文章 但是我不能跟你保證google翻譯出來的結果有沒有問題 I know a few are talking about it, but I don't recommend you to watch it, because the content of what those masters are talking about is more or less wrong. Their basis usually comes from "Visuddhimagga" And the basis of Visuddhimagga comes from the "Paṭisambhidā-magga" "Paṭisambhidā-magga" is said to be written by Sariputra, the first disciple of the Buddha I'll give you another article about light from "Paṭisambhidā-magga" But I can't guarantee you that there is no problem with the result of google translation 如何心意被對法的掉舉緊緊地握持？當作意為無常的時，生起光亮，他轉向光亮[心想]：「光亮是法。」從那個因由的散亂(分心)為掉舉，當心意被那個掉舉緊緊地握持時，他不如實了知現起為無常的，不如實了知現起為苦的，不如實了知現起為無我的，以此被稱為「心意被對法的掉舉緊緊地握持，有那個時候：當他內心住立、安靜下來、成為統一、入定時，他的道被產生」。……道如何被產生？……（中略）這樣，道被產生……這樣，諸結被捨斷，他消滅諸煩惱潛在趨勢。 How can one's mind be held tightly by the falling of the Fa? When the mind is impermanent and light arises, he turns to the light [thought]: "Light is the Dhamma." From the distraction (distraction) of the cause to the distraction, when the mind is gripped tightly by the distraction At that time, he did not really realize that it is impermanent, that it is suffering, and that it is not-self. Hold, there is that time: when his heart abides, becomes quiet, becomes unified, enters into time, his path is produced." . . . How did the Tao come into being? ... (abbreviated in the middle) In this way, the Dao is created... In this way, all fetters are discarded, and he eliminates the latent tendencies of all afflictions. 來看裡面的一句話：『當作意為無常的時，生起光亮，他轉向光亮[心想]：「光亮是法。」』 從這句話我們又知道了，佛法當中是有『光』的，而且是在作意之後產生，生起光亮，然後這個意是可以『被轉向』光亮的。 Look at the sentence in it: "When the mind is impermanent, light arises, and he turns to light [thought]: "Light is Dhamma." From this sentence, we also know that there is "light" in the Buddhist Dharma, and it is produced after the intention, and the light is generated, and then this intention can be "turned" to the light.

我不是不願意翻譯，只是我的英文能力太差，這段是古代中文的佛經，google應該是翻譯不出來的，我的英文又不行 我貼出這段的巴利文（我看不懂這段巴利文） 你去找找看能否找到英文翻譯？ It's not that I don't want to translate, but my English ability is too poor. This passage is a Buddhist scripture in ancient Chinese. Google should not be able to translate it, and my English is not good. I posted this Pali (I don't understand this Pali) Could you go and see if you could find an English translation? 巴利語經文(台灣嘉義法雨道場流通的word版本)SN.56.11/(1) Dhammacakkappavattanasuttaṃ　　 1081. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi– “dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati”.　　 “Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.　　 “Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ– jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ– saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ– yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ– yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ– ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi.　　 “‘Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.　　 “‘Idaṃ dukkhasamudayaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.　　 “‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.　　 “‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.　　 “Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.　　 “Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthidāni punabbhavo’”ti. Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.　　 Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.　　 Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ – “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ– “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṃ– “etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.　　 Itiha tena khaṇena (tena layena) tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvanti.　　 Atha kho bhagavā imaṃ udānaṃ udānesi– “aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño”ti! Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsikoṇḍañño’ tveva nāmaṃ ahosīti. Paṭhamaṃ.