the Third Eye

at Matthew 6:22 If your eye be single, your whole body shall be full of light.

here, Matthew mentioned the third eye. 

how to live a healthy life?

i have been giving away a correct application on health all these years in my yoga class.  the idea is same as how to become a richest man in the world.  the first thing is to change your thoughts.  you have to think like a rich man.  you have to live like a rich man.  in order to be like a rich man, to us who want to be rich.   it's a 24 hours practice.  no a mediocre person; such as:  well, i am ......, i dont need .......well?  that's why most of the people are in the middle class.  ok, i am not talking abt being rich.  (if you like to have something and you have money to buy it is a happy thing.  )

the biggest mistake we have is we listen what we want to listen.  most of people dont know how to live a healthy life.  because there is no one knows.  now, there is one.  the one i have for so many years.  that's why i like teaching yoga.  starts from sunshine, air and water.

actually as a yoga teacher, the first challenge is not to get illness.  you are teaching health  you, yourself must be healthy.  you are teaching everyday.  people are seeing you everyday.  seeing is believing. 

so, change your thoughts and ideas within you first. 

你長眼嗎？

一個開悟的人出垷在你們面前， 你不会認得的， 可惜啊！ 可惜。

ghost

after a person die, what happen to this jiva atman?  BaBa did not call it ghost.  when you identify it you need to give a a name.  so jiva is the jiva, regardless before or after the physical body leave.  in order not to get worldly people confused, named this jiva atman "ghost"  is "ok"; to margiis, margiis should recognize there is no difference between ghost and jiva atman.  BaBa mentioned "every ananda margii is a ghost".  every singular entity is a jiva atman, is a ghost.  

one time on a field walk, BaBa asked me who is ganesha?  His teaching made ganesha understood who i am.  interesting thing is a spiritual practice person can get different bodies in the years on the road of practice.  BaBa sitting on the altar in d.c. room in training center. BaBa came each time with different bodies while devotee singing and dancing kiirtan.   a baby moving around a pregnant woman sleeping on the bed in the hospital waiting for delivery, a man die in the hospital goes back home, moving around in home like before, a jiva atman is lingering in an empty house, moving back and forth, gandava is singing kiirtan with beautiful voice etc.

with the third eye open up you see more which people can not see.

Kiirtan

There is a margii. He used to be in a four people Christian choir team for years singing in a different church every Saturday and Sunday for three years. He brought up in a family filled up with all kinds of musical instruments. He himself knew many Cantonese operas. He found out it was not easy to use guitar to do kiirtan to achieve instrument and the person being one. He gave up the instrument playing. He focused on lalita marmika dance with kiirtan. Lalita marmika dance can uplift the mind and bring up the kundaliini easily in a few minutes. To him, it's an easiest way to get bhava samadhii.

He used to hear gandava also singing kiirtan with him in many occasions, especially alone. Anyone hear gandava singing, he or she would know the sound was so beautiful and there was no tune you can hear it in this world. Now, he can use kundaliini to sing kiirtan with “qi”. (this is the secret to do kiirtan) . What is the different way between these two? To use “qi” to sing kiirtan or to use kundaliini to sing kiirtan. Anyone can practice and achieve the level to know the answer.

The tune you like or dislike really depends on personal samskara. To get rid of “Like or dislike” is a must in a spiritual path. For this purpose you can make it through accepting and merge into any kinds of kiirtan tune you like or dislike, especially dislike tune. There is vibration from the tune created and you can see they are sentient, mutative, and static. How can you change them to all around sentient? The mantra itself can change it. Don't forget distracted mind may make the sentient tune become tamasic. The best two kinds of tune, one is to look for Him, one is to praise Him. The purpose of doing kiirtan is to praise Him.

人间佛

说什么不共法? 两千五百年来, 有几人悟的? 法师, 法师, 皆以法为师, 请诸法师, 听此人一偈道来,

人无南北, 道无内外;

性系恆性, 觉者是佛.

是诸佛教.

修得人间佛教来, 不如修出个人间佛

南怀瑾 1

南怀瑾經常信口開河，表示自己很懂，懂密宗，懂瑜伽，他説道印度的心瑜伽已失傳，他是在説那一种瑜伽？那一派的瑜伽叫心瑜伽，誰是創始人？有何特色？不要攏統地道述，好像自己很懂，他根本不懂瑜伽，他也不懂密宗，試問他説他有传法的執照，他传过什么法？他講过什么有關密宗的实质内容，64 本密宗经典，他看过那一本？他不會梵語。

ananda sutram

1-10 Guńaprabhávena bhútasaungharśádbalam.

guńa: 束縛

prabhávena: 第三格，藉著什么的影响

bhúta: 創造物

saungharśád: 基本的因素; 第五格

balam: 能量



1-11 Dehakendrikáńi parińámabhútáńi baláni práńáh.

內在的能量，在物体結構内，集結成原子的核心，还要保持其稳定狀, 此內在的能量就称作 Pranah 生命能;

deha: 本体，結構

kendrikáńi : 向内，往内部運动

parińámabhútáńi : 結果

baláni : 能量

práńáh: 生命能量，各种能量的通称

束縛；第三格，藉著什么的影响; 創造物，基本的古素; 第五格，従斗争中，能量，由於guna的影响渐增，在五大基本的因素中發生了內部的衝撞， Bala,  能量於焉產生了。

1-12 Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńu mánasadhátuh vá.

緣於内在过多的磨擦，固体自身粉碎，產生更精细的微立子，就是心質和元素。

tiivra: 过多的

tiivrasaungharśeńa: 第三格，藉由斗争

cúrńiibhútáni: 粉碎

jad́áni: 最粗钝的因素

cittáńu: 心質; citta (心靈的物質) + anu (微子);

mánasad: 心靈

dhátuh: 原物質, 元素


vá: 或者

1-18 Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ cittam.

单细胞或未进化的生物, 在他们的心理结构的 “Mahat” 和”ahaḿ” 尚未行成, 只有“ citta ” 

varjite : 没有

anagrasare : 这是个行容词, 尚未进化的(生物)

jiivadehe: 活的

latágulme: 趴虫类或是植物

kevalaḿ : 只有

1-19. Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham.

稍为进化的趴虫类或是植物, 随后生出áham 和 citta

Yuktá: 拌随着

Cittayuktáham: citta拌随着 áham

1-20. Prágrasare jiive latágulme mánuśe mahadahaḿcittáni.

稍进化的生物和人类, 在他们的心理结构上, 具有了 “mahat”, “ aham” 还有 

“citta”  

what do you need if you like to read this blog

yes, it's not easy to understand this blog.  the basic thing you need to know is English, Chinese and little bit of Sanskrta and Pali.  it's good if you know.  If you are Chinese, you can communicate with everyone in the wold using the same name same tone and same term.  You don't need to learn more.
so, really from here, you learn little by little.  From the time pass, you find out you dont have any problem to be the level like us.

Nettle

The other day, Alok brought a bag of Nettle.  I found out it was good for almost the whole body, everything.

Experience in Nepal and India 1

Place: Nepal jagrtii

There was no electricity after 10:00 pm.  We need to go to bed at 10:00 pm.  In December,  it's very cold. I did not bring enough for sleep.  We slept on the cement floor.  i had a snow jacket and a sleeping bag.  i found out sleeping bad i bought in Taiwan was not good enough for this kind of cold weather.  Remembered, this was right under Mt. Himalaya.  Even with a mat, still it's very cold.  I got up at 2:00 a.m. every morning.  Took a cold shower.  Because we did not have light.  I lit up a candle, then, continued to take a bath.  After cold shower, i had to go to D.C. room to do meditation.  Becuase of too cold, i could not sleep.  i sat in padmasana and meditaing, there, i was waiting for other people to wake up.  This was the way to keep warm for me to survive.  No one will share with you in the cold weather.  Actually, i had other 3 roomates as trainee.  2 Indian and 1 Italian boy.  They had nothing.  Every day, we had 3 hours kiirtan.  Even after fasting day.  After morning kiirtan and meditation, we ate.  In breadfast we had bean sprout and yugart water.  After breakfast, i would bring sleeping bag to the roof.  On the roof, i started to pick out flea every day.  

ananda sutram

1-18 Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ cittam.

单细胞或未进化的生物, 在他们的心理结构的 “Mahat” 和”ahaḿ” 尚未行成, 只有“ citta ” 

varjite : 没有

anagrasare : 这是个行容词, 尚未进化的(生物)

jiivadehe: 活的

latágulme: 趴虫类或是植物

kevalaḿ : 只有

1-19. Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham.

稍为进化的趴虫类或是植物, 随后生出áham 和 citta

Yuktá: 拌随着

Cittayuktáham: citta拌随着 áham

1-20. Prágrasare jiive latágulme mánuśe mahadahaḿcittáni.

稍进化的生物和人类, 在他们的心理结构上, 具有了 “mahat”, “ aham” 还有 “citta” 

密宗的唯识

密宗的唯识 (Pranendriya) :

这颗心內斂或外馳 的同时， Pranendriyas 會給身体内墮性的prakrti(能量) 压力，就在身体裡面產生 Prana - " 生命能" , (我们在禪修的課堂上，有介绍过它们的名称，位置和功能) , 在身体裡面運作的有那些生命能量呢？在身体裡面運作的有十种能量(vayu)，五种控制向外传導，五种是控制向内傳導，統称"prana"，学过瑜伽的人都認識这个字 "prana"，＂生命能＂；五种向内传導的生命能有 prana . apana, samana, udana, vyana;  五种向外传導的生命能有naga, kimmer, krkana, devadatta, dhanainjaya。道家分成三类: 风、气、息。

Indriyas 实际上位在大腦裡，並不在身体上，或身体的某个部份，不同的物质投射成不同的tanmatras 的，身体上有受体能接受这些 tanmastras。根据每个人不同的定業，能接收到不同形式的心质体。 Pranendriyas位在心上，不是心臟，而是位在心輪上( anahata cakra) 。

不能把Pranendriya 放在 Indriyas 的同一類别，不單是因為它的位置或它的控制點跟Indriyas不同之外，还有其他的原因。較 Vayu更精细的氣称為 Vayutattva,  Pranendriya或多或少跟这种Vayutattvas 的活动是有关联性的。Vayu 是促使乙太粗鈍化形成 Vayutattva   的基本因素。十种 Vayu  的总称 Pranendriyas。而Indriyas的功能是先察觉Vayutattva, 再使 Vayutattvas  开始啓动。

從心靈導向肉体的層次上， Pranendriyas 担任了非常重要的角色， Pranendriyas 的流动是起起伏伏地，每一个动作的收縮(Samkoca) 和擴張 (Vikashii )之間，有一助力作用產生，就是＂停止＂的動作; 就在＂停止＂ 時段，＂ citta＂就能够接收到 tanmatra ，然後形成 tanmatras的形狀。＂ citta＂不會作認知和成形的动作，只有在＂我＂( ego) 的指示下才會癸揮它的作用。

分析一般的經驗，可以説明这个事实，你的传導神経在正常作業下，"覚知"的动作可能不会產生，比方説，一个人边吃边跑步，你就无法好好地享受吃的食物，那是因為" citta" 不能在这种情形下接收到" tanmatras" , 也就是説，同时在作体能的活动和心霊的活动时，你就不能接收到或了解到 某个概念 (bhava),  这个袐訣就在" Pranendriya "。

Pranendriya 的能力就是讓神經传導，换句話說，如果 Pranendriya 在扩張的时候 (呼气），整个神経系統都在扩張，結果就是 Tanmantras 不能進来，使" citta " 成形，在这个时段，就有困難行审思量，或者説无法覚知，儘管其他的運作情境能發揮到百分百。 Pranendriya在扩张(呼气)时就促使" citta " 和神經不能向内传導，意思就是呼气时，不能夠同时接收感应来的波动，tanmatras 行成 该行成的 tanmatras,  但是, 如果pranendriyas 能控制在止息的步驟上，这种情況下，正確的感受能力成为可能，神经的传導從心靈導向身体的整个过程都是平静时，此时，实际上，pranendriyas 幫助身体器官间接地接收到 tanmatras 的过程中，担任非常重要的角色，它協助"citta"正確地感受，如此这个"我" 就能覚知。

这是練气心理学，一个修行人經由努力就能到逹最高的成就。(以后会有更多的说明, 比铰无著和世亲的唯识, 就更易了解唯识)

釋迦牟尼不为人知的二三事

密宗一詞＂jiivátmá＂梵語，通常表示＂个体意识 "  (unit consciousness) ，一般譯為＂靈魂＂，釋迦牟尼没有用过＂个体意识" , "jiivátmá ＂这个名詞，但是他用巴利語説过这句話，＂Attáhi attánaḿ natha". ＂Attáhi attánaḿ natha"有两种意思，一种意思是＂我是自我的主人＂，另外一种意思是＂自我是自我的主人＂,後者的意思比較貼切，  巴利語 "Attan" 通常表示"自我本体" ，" Atta" 这个字是有＂靈魂"的含意，所以不能乱下結論説釋迦牟尼没有靈魂的説法。這一点就足以証明釋迦牟尼是認定靈魂的存在。釋迦牟尼不支持吠陀，但是他用巴利語説" Eśa dhamma sanantana “ , "自我是永恆的法性"。

釋迦牟尼非常清楚地，而且斬钉截铁地支持輪㢠重生的，在他之前，没有人像釋迦牟尼那么地强調重生的理論，如果支持輪㢠重生的説法，就一定會接受靈魂的存在，如果没有靈魂，那么是誰重生呢？

心靈

Annamaya Kośa 不讓心靈提昇，有關到不同宗教派系对於心与霊上不同的認知，佛教，耆那教，回教，基督教等宗教都有他们的詮释，只有在靈性的基礎上，有很多主題可供探討，從精細的心靈，一直提昇到更細微的靈魂，都可以作為研究探討的科目。探討靈魂的目标就是这个心，要探究靈魂，就要知道心，因為心与靈乃一体，心与靈之间的關係，正如同你和你的手足，只有一法可知，就是開悟，剔除掉粗鈍的肉体去悟出心与这位心的＂知者＂的交感，如何能做到呢？唯一的方法就是藉著知识和修行，不断地往内追寻，唯有瞭解到每一个心靈層次(kosa)的各個细胞，才有可能，心靈才會内寻，当心靈知道这个身体只是心靈的工具，就知道你的修行有没有在進步，换句話説，只有得到心靈各層次完美的知识，才有可能，為此，就要熟知心靈的每一个心靈層次従什么地方開始，在什么地方结束。这个心有二，一心成熟，一心不成熟，成熟的心内寻，不成熟的心外馳，只有瞭解五个心靈層次(paincakosa)，才有完美的知识；如同熟芒果，果肉和种子都在果子裡，却是分開的，果实的熟透意味著完美。

有不同的路達到完美，修行奠基於哲学，用邏輯作为支柱，古人認為这个世界只是物质，従未深入到Kámamaya Kośa，他们只要稍加深思，就会瞭鲜完全錯了。同样地，當代哲学界的领頭羊，純唯物的哲学宗師，他们的心智没有完全開發，所以他们的哲学是有暇疵的，只有觉知到每一心流，引領人類進到靈魂的最高的层次的哲学，才是真正的哲学，否则，只是学校的学分而已。

大乘和小乘

南传的Sannyása Márga 众比丘只接受在Tripitaka收錄的资料，做为佛經，其他都当作想像，造假，一律都不接受。所以这一派也因此被叫作Sthaviraváda或Therávádii,  而受Vinaya部派影响的就是Mahásáḿghika 或是所謂北传佛教。

佛陀当时用来传教的語言是巴利语，páli这个字最先来自pálii，“ pálii ” 就是鄉下，粗俗之義。印度学者称这种語言 Bhákhá, 方言, 所以巴利語 Pali 又叫作 “ Pátalii Bháśá ” 一般当地人不懂梵文的，只有学者才懂。

后来Mahásáḿghika就被称大乘教派 “ Maháyánii ” , 大乘教派就称 “Sthaviravádiis ”  小乘教派 “ Hiinayániis ” ; 但是小乘教派称他们自己是 “ Therávádiis ” 。除了在卡尼思考，哈比思考，还有瓦西思考等國王统治时期，印度各地都不支持小乘教派，所以小乘教派在印度没有發展出来，反倒大乘教派在各州郡國王的支持下，大乘大為盛行。小乘流行于锡蘭，爪哇，还有婆羅洲等國家。大乘廣传於印度，西伯利亞，中國，日本，和西藏等地。