About the third eye

I would like to know that I’m the only person see BABA's AURA AND HIS MUDRA? What phenomena can you see through your third eye?

進步主義源起

進步主義源起 Pragatishilla upayogatattvamidam Savajanahitarthamsarvajanasukhatham Pracaritam 巴巴說了我創建prout 这个社会主义,是為了全人類的福祉，全人類的幸福， 今天多個國家行使民粹主義，民族主义，单边主義， 精英主義，正是整個世界的乱源，世界正跟着這幾個心胸狭窄的領導在退步走，可以預見人類 不可避免的大災難將至。聽聽德国总理梅克尔不連任的演說，德国從一次戰，二次大战后一直跪到現在……还要跪多久？我做了好事，却是我的错

与神同行 5

1994年的夏季法會，Ramananda, P.P. 都來了。在一次哲学課，談話完了，到Q&A 時間，有margii 问到BABA 上衣口袋插了两隻筆作什么用？我知道幹什麼。回到巴巴在台湾，有一天晚上，巴巴在一墳墓边，找到一處坐的地方，HEAD OF VSS 知道巴巴示意要坐下來，折了張厚毯子，放在冰冷的石椅上，巴巴坐下，不知道怎么？我是站在巴巴面前，也正好上有路燈，这些天，我每天都跟著巴巴散步，我是高兴怎么走就怎么走，不像其他人，总是圍在巴巴旁边，今天晚上我是站在巴巴的旁边，深夜在墳墓的地方，巴巴只教我一個人，开始时巴巴要了些紙，巴巴把紙放在大腿上，從上衣的口袋掏出一隻筆，开始画一个十字，跟我解释说這是shiva 這是shaktii,接着在十字的两條線尾画上短线，說這是代表運动的方向，巴巴為什么教我這么基本的東西，Margii 只要上过課，都知道這些東西，（抱歉我要說美国的margii 不全都上过基础課，这裡没有任何系统来帶領新人），第二天一行人到台中，巴巴教了更多关于宇宙的东西，請看＂巴巴在台湾＂一書。 我的腦袋瓜开始𨔼走，想著巴巴座下的顫子，不知道多久了，我在三摩地回到這相对的世界，你看，你就是站着，巴巴要给你三摩地，你就在站著進入三摩地，我看到大家都跟著巴巴走向遠處，我的第一眼看到的就是那牀厚厚的毯子，是誰疏忽了？VSS？Ramananda？还是祂的故意？我抱着毯子，压在胸前，kundalinii 不断地往上窜，今天晚上我就是这么地回到牀舖上。

大退轉

看到了很多修行人退轉了， 剛來marga 時，好热心，吃素又断食，十年后，不素食也不断食了，很多出家众也藉故不断食了，女众不好藏，所謂女大十八变，臨上轎来，變三變，那個身段变粗又胖，廿年后，不静坐了，乞求BABA不要让我退轉呀，好可怕，过了四十歲，离婚，又寻再婚者，希望是没了，追求性趣的多，这幫年青輩的，看不到我们那时候的热枕，marga 在大退步了。

報告巴巴

早在70年代，給巴巴作报告我是第一人。所說的都是那個達達做了这件坏事，那個嫡嫡做了那様的坏事，巴巴都會把他们换掉，调走，我是每天报，有一天巴巴出现在我的面前跟我說祂没有人可以换了，巴巴跟我說了这话的當时，我已泣不成声， 從此不在作报告。所以說啊，你们这些工作人员，巴巴為了不削的你们，来向我求情了，你们有什么值得驕敖的呢，你比我做的更多吗？

飯要自己吃，鞋帶要自己繋，佛要自己成

修行自己，不用他力，唸佛号是用意念的移轉，最终的目的就是百分之百移轉，自己成佛。佛号本就有著佛的vibration 。你試試看，做意念移轉久了，可以看到自己的靈魂愈來愈亮，由內通透到外，記住了，飯要自己吃，鞋帶要自己繫，佛要自己成。

Satay Yuga is here

Someone asked about savipra society. what kind of a society is a savipra society. Here, i'm taking my opinion as your reference. 有人提到了什么様的社會是一個 savipra 的社會，BABA 有没有说到呢？记得我说過很多 margii 不懂 BABA 说的活，举個例，The Great Depression 1990， 一书的作者 Ravi Bhatra 就以為 BABA 说的就是他所说的，结果不是那么一回事，我看他的TV採访，他还硬拗说至少他的方向是對的，市場经济怎么能这様🐎唬？所以啊，不知道，就最好不要胡乱說，至少說这是自己的见解，那年不少margii 聽他的话，投资黄金，结果大赔，你以為他懂投资？（黄金成本价是 US$800.00) 有關savipra society，以下是我自己的想法，作為你的参考。 許多人以为还在kali yuga，佛教徒都这么認為，所以我說了佛教徒没有高手。其实這個世界已经走到了satay yuga，satay yuga 有一种特性，就是黑暗面已经藏不住了，很多事情都会浮现到抬面，比方说 BABA 㑹把我们的糗事抖出來，嚴重者，当众人面挨打，挨駡，什么面子都没有，普通世人没有這樣的GURU，對他们来說，難以理解，但是在satay yuga 的時代，什么糗事都被播報出来，像TRUMP 的风流事，通俄门事，clinton 的风流事，前幾年在华府當地，Clinton 給老婆括耳光，馬上传遍；satay yuga 是pratisanchara 的走向精細面的开始，savipra 的培育期，想像每個人都有他心通，那么如何説慌呢？这个社会就不會有欺骗事，在savipra 的时代，就是道德的遵守是非常高的時代，每个人都要快快地适应。

Nirmala 二三事

Nirmala 生前我没有告诉她两件事，一次就是在花蓮作長断食的时後，發现花蓮瑜伽屋有一女鬼，我独自一人跟著這個女鬼過了十來天，等nirmala 回来我就上台北，我不敢跟Nirmala 説我在瑜伽屋的發現。第二次就是有一次我们全家到北卡首府Asheville，Nirmala 家吃饭，吃完饭回到家，我就在想怎么回事？nirmala 做的菜没有能量了，过了几年nirmala 就離开了，她煮的菜饭没有能量的事我也没敢跟Nirmala说。 在有机會的时候，我就跟美国的margii , 她先生説出了一段BABA跟她的故事。首先台湾的Margii 應该觉得榮幸，BABA 離开印度，都是Didi Ananda Karuna 煮饭給BABA 吃，在台湾，BABA 讓Nirmala 煮饭給他吃，也因为如此，我天天都能吃到BABA 的prasa。你知道BABA 常常問到我們margii，BABA 會問到我們聽不聽懂他的darshan ，一定要把他的講話馬上譯成中文，再讀給margii 聽，巴巴㑹問到Margii 喜不喜欢他講的話，有一㳄我在旁边，巴巴問SS margii 有没有什么不滿意，SS 回答說，Nirmala 埋怨BABA 不公平，弟兄們都可以跟BABA單獨PC，但是姊妹們都不能，BABA 聽了後， 没有说什么；後來nirmala 聽到SS 跟她提到這事，嘴翘起来有㸃不高興，这是台湾姊妹们的美德，有些事总是默默地承受。第二天早上，當BABA 去散步的時候，我跟Nirmala 站在第一排，意思就是最前面，她站在外边一点，我比較靠進门口，因為列隊是弯的，所以能清楚地看到nirmala那边，BABA 從門口出來，彺車子走去，有意思的是BABA 從車子的一頭走了回来，走到Nirmala 前，BABA 伸出手，放在Nirmala 的頭髮上，默默地説了些祝福，就是這樣，BABA 总有方法滿足真正的devotee的心愿。

BABA 的坐位

巴巴去過中興大學，你到那有中國地图的一池水，應该在海南的地方，巴巴坐在那儿過，有一石，有他的vibration. 看看你们找不找得到。 記得DMC 完了之后，當天晩上没有回宿舍睡觉，通常我都在总部工作到1，2奌，確定BABA 这辺没事了才走，第二天4；5 奌又要去总部，記得有一个晚上，SS 要我下到士林買浴巾給BABA 用，我就坐上出租车下山，來到士林，那有店铺䦕門嗎？才警覚到怎么一回事，説巧不巧，就是有一家店的門是半开的，亮著燈，我就進去看，这个店就是一家雜貨店，我怱怱忙買好BABA 用的浴巾就回去了。 再說回来，當天我就在DMC HALL 休息，在那里休息呢？你们猜猜，我就在BABA 的座上休息，四奌多起来做一下静坐，就是BABA 的坐上做，然后離开到总部去办事，后来回到DMC 大堂，嘸！好多人都在BABA 的座前静坐，Indra Deva 还有其他人不断地震动，我都不好意思呢。事後，我保留了BABA 的一园形依墊，幸运地到今天我还保留著。有一天從台中回来，有奌头疼，平常，我很少有头疼的，我就用頭靠在BABA 的墊上，馬上头就不疼了，很快舒服地睡著。

大陸盜印又翻版

多年前我翻譯了一書"Autobiogrphy of a Yogi-Yogananda"，大陸以及國外盜版多，不是我當年著手用功，相信這本書在中國人圏子沒有人會讀到，大陸人換了個博士名為作者，其他一陳不變，盜印翻版，知不知道還有更多的，沒有譯出來。

談談mudra

Mudra 有上萬，常用的有300多，第一課，第二課，第三課，第四課，第六課，都有用到mudra，至於第五課，也有，可以配合做，第七，第八課，都有，沐浴的，gurubujanam; kiirtan 的靈性舞也是，kaosikii 又有多少？asana 包括了asana mudra bandha Veda 何止上萬，我在金菩提學的大手印，和癒病手印，又更多，加起來，三十多個mudra; mudra 配合五行和數字，有治病的功能，彈指神功，弹簧手，捉病，測病源，打個电话，就知对方身上有什么病，都是用mudra 得知。 打呵欠用彈指神功．把呵欠的傳染性馬上給断了-

佛國之大却没有你容身之处

袁德星，筆名楚戈，是留日出了名的画家，在故宫工作，话说我從印度回到台北，又投入到台中工作，在台中还在招兵买馬之际，我还留在台北，没有下台中，在出版社得了個消息，說楚戈和雲門舞集的人，要学瑜伽，那時shudeva 在給課，有問題，不能去，問我能不能去上課，我说可以啊，我就去上課，才知道一些詳情，原来該課是楚戈發啓的，招集了雲門舞集的人学瑜伽，其实开始不是开瑜伽班的，而是他們認識了一位老師，是锻炼道教的，有法力，雲門舞集的团員，因为舞蹈的动作，常见受伤的情形，希望能夠復原的快，因楚戈的牵線，就介绍雲門舞集的团员跟這一位懂癒病的年青人，十九岁香港来的，学道教的，能降神，有冶病的能力，他跟我私下说，他的修行，就是要钱的，那不是十种DEVA 中的一种。 記得有一天，騎著摩托车到了上課的地方，按鈴敲門，没有人应，天又下大雨，奇怪的天氣，當天大太阳天，却下大雨，那个雨是狂奔而來的，哗啦哗啦地，後来這位大师跟他的女朋友一起坐計程車回来，他开口就跟我说，今天有人請他去求雨，他就一路做法，一路大雨跟者他倾盆而降，到了下課，雨还在下，他就問我说，是不是要花三十分钟到家，我說是啊，當时没想太多，回家的路上没有雨，到了家，雨又开始下起来，你說妙不妙？ 后来我到台中教課，就結束了這一班。 有一天他跟女朋友一起来访，説他要找個地方修行，不知道有什么地方可去，我想了一想，給他建议去廣欽處，他很高兴就去了廣欽那里。有一天深夜，有人敲门，开門一看原来是他，問原因，他跟我說他去了廣钦处，要掛單，但是廣钦跟他說這里没有他容身之处，此事就做罢。我们又談别的事，他跟我說最近有人在追殺他，因为他跟一位貿易商合作，卖軍火，赚了几百万，所有的法力已盡失，他還有很多貨在倉庫里，問我要不要？我不假思索地回拒了，他離开後，就没有任何消息了。有一天回台北家中，看報紙，中央日报有一則小小的新闻，说到中东有一个国家的外交人员来台找人，說是买軍火的，受骗了，來找有关的人。 我想到他去廣欽那里，給廣欽趕下山，而我多次去見廣欽没事，证明了我所走的這一條marga 的路，没有問題。

在台北的臨済宗

三大廟都說是臨濟宗的傳承，我看没有一奌禅的味道。

老子第四十七章

老子第四十七章 不出户，知天下；不窺牖,見天道。这就是説明了為什么修行人能夠知道很多的事情，非一般世俗人能懂。

好為人師

i want to say to those dada and didi came to Taiwan in 1970's. They came to learn not to teach. 我要告诉那些来台湾的dada and didi，他们来是學習的，不是教的，所以不要像70年代的那些出家人一様，那么地嚣张,乱搞，不遵守15 shilla 和c.c.;就會有人有今天對他们的控诉。

贫禅富密坐淨土

贫禅富密坐淨土 i really looked down on Dalai Lama and whoever followed him. Going back years you see how did western people support Dalai Lama and went against Chinese government. British soldiers killed 5000 Tibetans without modern weapon. They defended Tibet with knife only. Westerners did not see how many Tibetan people were suffering for thousand of years under the rule of Dalai Lama. Did any of those Dalai Lamas felt pity on his people. So they would change their living lives. No, still go on and on. Poverty in Tibet showed how bad the monks are. Why so many boys wanted to become a monk? Because this is the only way to get a bowl of rice to eat daily.

禅的文化

高手用shamisen弹奏aiyabushi,充分地表现出禅音的靈魂。茶道，剑道，花道等等； 每個日本人有者禅的血液，正如同我们有者道家的魂儒家的相。

因是子靜坐

剛開始学靜坐的人，要熟讀這本书。

巴巴說 （1）

巴巴說：“我到地球来是有重大的使命，並不是单单為训练幾個徒弟，盖幾间庙堂； 我的理想是在我有生之日，要建构一個人类最理想的社會，这個理想的社會将引领全人类能走過千萬年，人类史上这是第一遭。带着世俗慾望来到我跟前的人们，不會帮助我建构这個理想，我需要的人是要為建构这個偉大的理想能受痛苦犧牲，而不是那些對世俗有其待的人们。1957

一花开五葉

留下來的有那一宗？一宗都沒.都説自己是臨湑.我看都不是.唸佛的淨土.戰爭把中國人的prima Dharma 消磨掉了

死亡颂歌

死亡颂歌 死亡，多么難得美好的情境，求死得死是最大的幸福，佛陀怨生的痛苦，为众生，不得已，要多活四十年。驱体的結束正是為了完满生命的永恒。

為什麼只有我聽到

為什麼只有我聽到 1990 年，巴巴走了，印度傳出許多不實的謠言，編了很多的故事， 今天我們說這個是假消息，那麼巴巴的死因究竟是什麼呢？不知道， 很多出家人都不吭聲，似乎誰都不知道怎麼回事，只有巴巴是走了， 才是實情。 1989 年年底，巴巴给我們警告，說了，你們要好好地照顧這個身體，印度，巴巴身邊的人，沒有一個人聽進去，一直不斷地要巴巴給PC ，我知道印度需要錢，但是也不能這樣對待巴巴，我自己給人治過病，要恢復健康，不容易，他真的走了，你們才發現這個事實。 幾年後，在洛杉磯的master unit 一位Didi 在Akanda kiirtan 才說明了真相，觸動了我對祂的思念，那種痛，不是人可以忍受的，我拼命用頭撞柱子上，如此才能減輕我的痛，一片一片地快速地鐵片往上翻，至今我都不明白那是什麼現像，眼淚大粒粒地往下掉，足足哭了四個鐘頭，我看到那挪威的dada 阻止了人來打撹我的狀況，訨他去吧！這一天才真正的知道他為什麼要走了。

Marga 是如何消業的？

Marga 是如何消業的？ 观世音，你就要求，佛，你就要用智，巴巴說你不要求，不要拍马，只要Bhakti (Ananda Sutra Chapter 3 verse 11 and 12); 個個Guru 各有他的方法，不要說他们不對，这是guru 的指示，只要遵守，解脱之时，指日可待。 P.C.时，巴巴跟我聊天时說了，只要往前看，不要往後看，因為你的以前事，我會照顧到；。。。。 多少年来，從修行的第一階段，到第二階段，到第三階段，到第四階段，他會讓你遭遇到 Vadha, 一個一個的業，在适當的时後现前，因對祂的Bhakti,而消掉了，祂只是要你知道，認識你的错，你就過了，不要名，不要利，就算會汚名，也要跳下去；Ramakrishna 也遭遇過，哪個修行人没有過试炼呢？如此，越来越纯，越来越纯。。。，Now, up to here, you do not care liberation. 解脱在你的後面，在你面前的是海阔天空， 一望無际。

不死的古魯（2）

拿希里·瑪哈賽寫过兩本书，一本是他的古鲁要他寫的，簿簿的一本，内容非常有意思，講到神經，眼耳鼻声識五根神经往外，五根往內，还有很多，比如説植物是有感情的，你㑹不会奇怪這些人在喜瑪拉亜山上，没有电，但是洞内总是明亮的，他们是用什么能量？ 另外一本，真乃祕笈，分析每個cakra 和 vrtii，非常仔细，如果你知道kriyayoga 是如何鍛鍊的？是如何消業的，非常有意思。我知道很多Margii 不知道我们的锻练是如何消業的？

你们記得嘛？（1）

1979年，我们已经知道BABA 要來，但是一個星期又一個星期，已经八個月了。 那个时候，每三個月 SS DADA 要回印度報告，以前是每一年一次。 原来dada 已经準備好他要幫台湾的margii 問BABA 一個很重要的問題，那是個星期天，D.C.時，s s dada 跟我們說，他剛從印度回来，我問BABA，還没有開口，BABA 就先問我説：“你讓台湾的瑪琪準備好我要來了嗎？你要他们学好了英文嗎？” BABA 知道我要問他什么，搶先問我，所以你們知道BABA 要你們做什么了。BABA 來台湾的darshan 會用英语。後來BABA 在PC 跟我聊天，說到一些事，后来我到美国來，生活了40年，啊！PC的時候，我想都没有想到在異郷生活了那么久，祂却早就已經預備好我要走的路了。

要翻译就要先暸解巴巴說的話

要翻译就要先暸解巴巴說的話 並不是英文能聽，能講，能寫，就能翻譯巴巴的哲學，我發現在英語國度裡，太多人不懂巴巴的哲學，懂得些許的，又不能貫一融通，說出道理來的，就知道他們根本不懂。美國人喜歡説話，不喜歡聽話，等你説出他們不會的，他們常會説:“this is what I thought.” 我也這么想，（真是胡扯) 所以美国的family acarya 特多，不懂装懂，还以為懂，不懂又喜欢教，美国人每每認為他们什么都知道，什么都㑹，什么都是第一，台湾瑪琪不懂這些，以为外国的月亮比較园，外來的和尚比较會唸經，説实在，台湾的瑪琪懂巴巴的哲学的，也很少，都是一説就错類。就因为如此，一女瑪琪嫁给了一印度出家人，結果發现這位印度的出家人在印度還有個太太，生米己成熟飯，奈何。 早在80年，巴巴就给了我三個祝福，一 给课，二 翻译 三 暸解巴巴說的話。至于好的翻译法，巴巴早有启示，我所用的譯法，是我的特别的技巧，请個位前辈多多指導。

当上帝要你做些事情

当上帝要你做些事情，你不去做，祂就會让你生出不安的情绪

巴巴的故事 1

命令下達了，說不準照巴巴的mudra,tapesha 在我面前就坐下来啦，我往巴巴的方向看了一下，知道巴巴演講完畢，要开始了，我就地坐下，㔼備接受巴巴的加持，闭上双眼，慢慢地，慢慢地，我就看到⋯一陣陣热氣迎面撲來，满了整個DMC的大廳堂，心想巴巴已经开始發功了，继之看到了紅紅的，整个周遭的空氣热到紅紅的热氣愈來愈强，記住，我的眼睛還是閉著的，⋯愈知道下文，讀我的書:…

不见六道五行

吃饭，穿衣都在行中，不见六道五行，宇宙不见和平，誓不成佛。

考试啦

你是瑜伽班的老師嗎？你知不知道有些動作做了會痛，做老師的就會說不要做這個動作了，其實這是不正確的教法，早在台灣教課，就發現有些動作會痛，就要馬上停止，有些動作卻要多做，就是愈痛，愈要做，你們的看法？ 举例：莲花座，痛也要坐，膝盖痛，痛完了，脚踝痛，痛完了，又回到膝盖痛，如此，循還直到坐到全通了，大周天通。當然有辅助法，上我的课，就会講。

抛砖引玉

能夠隨時隨地背誦大悲咒，又能背誦ANANDA SUTRA 的，Ganesha 可是marga 𥚃，獨一無二人。

Challenge

𩆜修，不是説坐在那裡，kiirtan 跳一跳，就沒事了，做好一個瑪琪，一個達達，一個嫡嫡，是有挑戰性的，到了一個地方，那個地方就會成為一個聖地，不會有災有難的，風災？你在台北十年，台北就不會有風災十年，這就是一個人修行的程度，修行要有大的願力，十方佛，十方法，十方僧都會來你處，加持你的願力，端看你自己的努力。共勉。

密勒日巴的縮地術

過密勒日巴傳的都知道當瑪爾巴離開肉身時，現身在密勒日巴修行的山洞，告诉他的徒弟說我要走了，，他就急著赶回去，能在古魯離開肉身前，見最後一面，那個時候密勒日巴還不會飛，他就用一種方法，叫縮地術，這是一種快速的快歩步行法；當一個修行人，修到某個程度，身軽如燕，步行轻快如行雲流水般，之後，再深一層的鍛練，就是縮地術，我自己從banda 和 Veda 學出來這種功夫，祕訣在配合某個特定的呼吸頻率，其實任何事都可以為之鍛練，先從簡單的開始，日後加長時間，在我的瑜珈課我都會教，但是也得跟著我學了一段時間後，維持的時間越久會越快，一小時的越野，可以縮短到二、三十分鐘，我常用這種方法走長的山路，能以極短的時間到達目的地。

We all know

Who killedI Iraqi president Saddam Hussein?

強國强家之路

強國强家之路在守道德，美國人多守規矩，不守規矩的美國人多為猶太人，華尓街的贪婪就是实例；中國人不守規矩的多，這就是為什麼美國强，中國強不起來。

拍賣的技俩

拍賣的技俩，拍賣价創個人紀錄，你要知道是誰出的钱，自己人，某特定的团体，炒第一次，再来一次，见真章，都是骗的多。

廣欽老和尚

廣欽老和尚有他心通，能見神佛和䕶法神，我留在ananda marga 也是得到他的印証，應該是國內修行高手我所見最高的，回想起在回台北的時候，每到年初一，我都會上山，到承天禪寺打坐，因為初一嘛，要斷食，家人在過年，不好在家，打坐前，我都會跟老和尚借㘯地，坐一天都不會有人來打擾，老和尚總會在左邊的一角坐在那裡，參拜的人排隊，他都會給參拜的人們祝福，我也趁著機會給老人家祝福，祝福的時候，我就跟老和尚借場地打坐，當然，我們的交談都是發生在心靈的，我知道老和尚有他心 通，我也有他心通，所以交通上不會有困難，老和尚都是用大悲咒祝福。以後有多的時間，會跟大家來分享，他老人家要離開時，可能我是最早知道的，我敢說他的弟子們都不知道，我早早就知道了，為什麼？因為是他告訴了我，以後分享。

挑戰

Didi maduri 在訓練中心記的筆記，說静坐能够發出非常好的波动，當時候讀到這𥚃，不禁問自己，我怎么一㸃感觉都没有昵？也没有在意，但是后来就有這种能力了，在同一楝楼裡，有人打坐，我就知道，或在同一屋里，就是在我熟睡的时候，任何人打坐，都会令我不安而醒，想著人家在努力修行，我在睡覚，以修行为業的我，不能偷懒。既然开始發现能够感受到不同的波动，就开始学习認䛊什么情行有著什么様的波动，在我周遭的人在想什么，當然，有人當天做爱了，我也知道，討厭的是年轻人做爱，又不選日子，星期天集体静坐，还彈kiirtan, 弄到滿屋子都是性的波动，有些干擾。有一次避静，當地的一位師兄介绍我去那裡靜坐，說那裡有很好的波动，我就去那裡，走到盡，噎？怎么？有人在這𥚃做墳墓靜坐，那是kapalika buja 用的mantra。自此，学到了不少的波动的意思，前些天看了shamu 殺死訓練人，唉，我要告诉还生還的訓練員，在這事故之前，他在家跟老婆吵架了，到工作的地方，還带着怒氣，动物是敏感的，受到你的波的影响，不知不觉中，也發起脾气来，使得這位訓練師喪命，你説能不敏鋭吗？日本武士，以生命作賭注，分分秒秒都有生命的危险，當然會训练出感受波动的能力，知道危险就在身边了，敌人的埋伏就在前面，説是第六感吧！我们修过唯䛊的人，更多感，有八䛊，能够察觉不出身边的事物嗎？情報局应该高薪招聘我，如此就能知道誰是間諜，不要胡乱说每个学生都是間諜了。

人生化境

人生化境 外化內不化，也就是說一個人在外在的生存中，在一個社會上，順應規則，與人交往，尊從法度，這一切都是我們可以叫做外化的東西，也就是說一個人在表面上，可以非常的隨和，一切可以放下來與人融通，那麽這就是一種化境，但是一個人之所以為他自己，有他獨特的價值觀，有一個人的風格，有一個人内心的秉持，就在于他的内心是不是真正有他的不化，也就是說生命有所堅持，而生存可以隨遇而安。

以修行為業

我以修行為業，在修行初期，我要找一個非常强的敵人以训练自己，在修行的路上，很多達達都在跟我暗中較勁，都是讓我存活在修行路上的活力，这些都是我從宫本武藏处學得的修行方法。

誰是布里亞那德？

當我離開巴巴的時候，巴巴交待我一指示，一個大責任，卻是我擔负不起的大責任，他要我回到尼泊爾，給訓練中心的達達一警訊，跟他說他在中心過得太舒服了，這只是開始。 1893年，布里亞那德到阿拉哈巴德市慶祝十年一度的昆巴．梅拉靈性大法會節慶，此一慶典活動在印度東南西北中五大城市同步举行，為時一個月，這段期間，大部分的靈修人都會出現，當然，你所碰到的多為混混的乞丐，或是泛泛之辈，不死的巴巴却要我们不這麼想，他教訓有這類想法的人，不要持這種想法，他自己就出現在這類場合。 有一天布里亞那德在這次的慶㑹上遇到了巴巴，那不死的巴巴；之後，布里亞那德回到布那里斯，拿西里．瑪哈賽的總部，拿西里．瑪哈賽的弟子們也都在塲，布里亞那德跟他的古鲁說道他的奇遇，大夥兒都為他高興，布里亞那德跟拿西里．瑪哈賽提到在離去的時候，巴巴跟他説了一句話，他不懂的，巴巴用印度語跟他説，平時他們都是用孟加拉語交談的，巴巴說：”yaha janam khatam hus.” 意思是説”這個生命該結束了.” 當時很高興的拿西里．瑪哈賽當然明白巴巴説這話的意思，聽了這話之後，就變得非常地嚴肅，整個身體變得似一尊雕像，身體也變成黃色，整個塲合霎時間额外地安靜，每個人都看著布里亞那德，顿覺罪惡感的布里亞那德不知所措，覺得為什麼帶來這個這麼不幸的消息，大家没有遇過此時此景，顯得緊張又傷心害怕，都不知道如何是好，沒辦法説些安慰的話。 三個小時過了，才見拿西里．瑪哈賽恢復正常，又如常和弟子們説説笑笑，好像沒事一般，大家才如釋重負，看到上師愉快如常，非常地高興。 後來弟子們瞭解了那句話是告訴拿西里．瑪哈賽：”是離開這個身體的時候了“。你看，这個世界对一个開悟的人，仍有著甚深的牵褂。佛教的修行，臨終時，对死後的牽掛和準備，美其名曰全身舍利，道家行者死后，却称之謂活殭屍，其实兩者那有不同？為何不一把火烧掉，乾脆哪。

林姆.卡柔理巴巴

林姆.卡柔理巴巴 不死的巴巴給林姆.卡柔理巴巴以" mantra yoga" 啓蒙的鍛練，經過這樣的鍛練，從有心境進到無心境，開始當然用的是種子字 "Bija Mantra"; 有多種，举例如下：1."OM", 2."OM NAMO BHAGAVATE VASUDEVAYA", 3."OM ENG HRING KLING CHANUMDAOI BICHE NAMAH", 4."OM NAMA SHIVAYA", 5."OM BHUR BHUBA TAT SWA BITUR VARANE YAM BHARGO DEVASYA DHIMAHI DHIYO YONA PRACHADAYAT", 第一個乃自悟之音根，第二個是上主基士拿的音根，基士拿義為＂識＂，希瓦的重生，第三個是密宗祭拜的亥母的音根，一般就是指覌音，第四個是上主希瓦的音根，希瓦創立密宗，第五個是加亞垂的密咒，赞揚吠陀神母“度伽”。

巖流岛後的宫本武藏

你们看過吉川英治的“巖流岛後的宫本武藏”吗？ 知到宫本武藏的人都會知道宫本武藏在巖流岛跟佐佐木小次郎诀鬥之後已成日本弟一的剑道高手。所以書中叙述与其他人的决鬥很多都是杜纂的，但是所描述的方式是非常禅式的，也就是說在心靈的䢈次上的，比如說，在宫本武藏如何挑戰剑聖藏人佐中，提到剑聖藏人佐已是退隐的農夫，不接受宫本武藏的挑釁，一直到他骂他的徒弟们“连敵人都找不知到在哪裡“，他只好自己拿出尘封的刀，直接往宫本武藏藏身处走去，宫本武藏紧随，起先宫本武藏计算剑聖藏人佐的脚歩的歩數，距離,剑聖藏人佐行云流水,時快時慢,他又試算他的呼吸，有长短有粗细，还是算不到，再细察他的生命力的起落，最後發动，一陣昏眩，耳边听到“金刚王宝剑，一擊萬法生。。。。”，宫本武藏再看到的不是個武士，而是個平凡的農夫； 这只是举一例，書中多描绘心靈的䢈次，就看出當时日本的文化根本就是禅的文化，无論是剑道，武術，茶道，音乐，舞蹈等等，致使後來日本的强大，又岂是那些學者们說的打打殺殺的，那有什么禅哪？岂不知禅就是生活，禅就是生命。

從日本禅說起

日本的小説里，那個世代的日本，可以看到这个國家禪的程度已经有著很高的水準，而非南懷瑾所批評的所谓文字禅，可惜畢竟禅花一現，就到此为止，當然照我的看法，六祖也尚未得究竟，南懷瑾分别了祖师禪和六祖禪，悟岂有空间和时间之别，佛岂有辟支佛之别，实在都是些無聊的举动；那位荷澤神會，在六祖逝後，跑到京都，上告真龍天子，為要証實顿悟禅才是禪門的真正继統，同是一無聊的挙止，想想就知道了，那些举國出名的國師，名是名了，却不明才真，那些官僚就更不懂了，如何得証這悟道的道統呢？悟，我们现代人都知道了，没有顿悟，只有漸悟，你能说神秀的身心的告白，比起六祖的無树非台要低嗎？这也只是五十步笑百步，道無树非台嗎，六祖説出道是什么了嗎？没有呀！不都是瞎子摸象的说法吗，不都是些胡扯嗎？道本來無物，不呈任何物，意思是説連塵都不沾染，沾染麈埃的多了，不沾染麈埃的也多了，六祖大师給了正确的答案嗎？所以説弘忍也没有得道啊，那么你荷澤神會不好好地修，跑到京都做什么，六祖從荷澤神會小的时後就看出他日後不會成器，就道出這個人＂也只成個知解宗徒＂，不正是説到那些禅学書籍的作者們和教授们都是文字禅，荷澤神會真乃文字禅的祖師，自己不懂还忽悠人。 密经 第二章 第一節 2-1. Anukúlavedaniiyaḿ sukham. 意思是“志趣相投，乐在心中”。 Sukham 不应解釋為happy, 當在一皮球受指頭加压力于上, 球面受压就呈一凹洞, 要一直等到这個压力移走後, 球才會變回原状, 心如止水, 就是指这種状态, 投一石入一静水面, 就會激起千層漣𣾏, 就形容為"心乱如麻“, 心如止水就是心的本来面目, 恢復本來面目，就称為"sukha”。 神秀的心台，要天天清洗，才能够顯出那不可言喻的“空有”。

Important Tantra Term (The other school has the same thought of the term)

01-11 Dehakendrikáńi parińámabhútáńi baláni práńáh. 1-16 Cittád ahaḿ prábalye buddhih. 1-17 Ahaḿtattvát mahadprábalye bodhih. 02-03 Sukham anantam ánandam. 02-06 Brhadeśańáprańidhánaḿ ca dharmah. 02-07 Tasmáddharmah sadákáryah. 02-12 Saguńát srśt́irutpattih. 02-18 Karma phalaḿ cittam. 03-04 Manovikrtih vipákápekśitá saḿskárah.

修行的質與量

自從巴巴離開肉身後，阿南達瑪伽的生命力就一路倒退，而且分家分財產的大打擊，那些年紀大的達達和嫡嫡，靜坐都不坐在蓮花座上了，家庭的工作人員family acarya 尤是，都是因為沒有好的基礎，現在在美國的family acarya ，更是不知道課為何物？坐在沙發上，背靠著沙發背，睡覺坐，坐完之後，果然精神恢復，如此下去，真不是辦法，所以有這種想法，在各地應該建立訓練中心，不要靠印度那些好吃懶做，靠變賣家產的出家眾，三年，四年為一期，好好地打下根基，如此出家才有真義，現在在訓練中心的，都在胡混，要知道現在巴巴的肉身不在了，修行的要求要更高，還有外面的更多的各門各派，不然什麼都不懂，該懂得的，也不知，就跑到各個瑜伽屋，混吃混喝，到處旅遊閒逛，不要談瑪琪了，達達，嫡嫡，LFT 等的工作人員，做生意的做生意，旅遊的旅遊，有點錢的，因為拿有美國公民，可以從政府拿到一點錢，到處亂逛亂花，此時此刻，阿南達瑪伽應該好好想一想質與量了。

拈花微笑

有人說拈花微笑，成就了美麗的禪的開始，禪宗是不立文字的，有人說結果呢？在歷史上有上千百萬卷禪宗的公案和故事，其實真的，禪宗大師是不留文字的，寫文章的，大都是律師寫的作品，說六祖壇經是法海篇寫的，所以嘛，法海們，荷澤神會們皆無有根器。 哲學家們都知道你沒辦法用肯定句去說道是什麼，只能用否定句解釋什麼是道，有一次在法鼓山的一次法會上，法師第一問你們來做什麼？眾人説學靜坐，二問為什麼要學靜坐？我挙手答開悟，三問悟什麼？我説悟道，四問什麼是道，即答道就是道，法師默然，無以覆，你們看問題不是來了嘛，你們説説看，道是這樣這樣，道是那樣那樣，發現説不出一個所以然來，另一個常見的問題是我是誰？唉喲，怎麼還有這樣的問法，不是很愚蠢的問題嗎？愚蠢的問題，你們卻找不到正確的答案，每當禪師interview 時，學生都交了白倦，要騙禪師的，禪師就會給你大吼大叫，或給你一棒，為什麼？一聲河東獅吼，震耳欲聾，一棒敲下來，痛不欲生，那當下是什麼情境？長空萬里，無思，無想，無念，無為，出不出來就在那當下，不能邏輯，不能分析，不能體會，不能研究，請繼續參。

中印之戰

1962年中國打了最窩囊的一场戰争，仗是打赢了，却赔了一大片土地，這是有原因的；就在林姆.卡柔理巴巴的总部，弟子们發现突然找不到林姆.卡柔理巴巴，三天過後，林姆.卡柔理巴巴出现在营中，弟子们問他到那裡啦？他神密地笑笑說我去参加中印边界會議。

禅悦

禅悦 從小到大，最愛禪了，經由禪，不知經驗了千千萬萬次三摩地，巴巴在台北也給了我上了一次禪課，己經把我的程度飆高到禪宗大師的位階，可能沒有人知道吧？很久以前就想寫一本禪宗的書，在台北的時候，看到坊間，充斥禪的書，多得不得了，但是都是本本爛書，翻不開第一頁，記得臨走前，到西站附近，二樓，參加了一位教授的禪宗講座，這位教授真不知所云，所以啊，禪是不能拿來說的，是要修的。後來也寫了些禪的筆記，禪的見解，現在呢？覺得真夠多余，道可道非常道，要説什麼，知道什麼，只能說些我對禪宗大師們的大事，有些大師，我是頗有意見的，比如說我就不同意胡适教授把荷澤神會説成了一位禪宗頓悟門的英雄的説法，荷澤神會真不懂他的老师的教诲。有一次跟一位瑪琪開玩笑說我現在還是天天洗冷水澡，我住在東岸，怎麼樣？就憑我在喜瑪拉雅山腳下，冬天還是沖冷水，就夠資格當個禪宗大師吧？那位寫了多本密宗的書的瑪琪，不敢領受我的笑話，不搭一句就尷尬離去。

一切都在基礎建設

巴巴臨行前，在機場教我們的，還是基礎的東西，就是梵音五十音，巴巴懂得那麼多，不要他的弟子教我們，卻自己親自教我們，這基本的东西，從“a"音開始，一個音一個音，慢慢地教給我们，當时我的程度是“還不懂密宗”； 你知道嗎？那時候，達達，嫡嫡都站在遠遠的，只有瑪琪圍繞在他身邊。

如何正確地學英文

如何正確地學英文？ 學英文，要先學發音，學會读音之後，孩子们看到字就會發音了，以後他们不懂的字，也會讀，然後照音去拼字，天天讀兒童讀物讀給孩子聽，孩子们之爱聽故事，就不必多說了，你们有買兒童讀物吗？ 要中國的故事哦，西方的也可，有没有印度的，聖经的故事，sufi的，讓你的孩子享受不同的逻辑，故事結构，玛琪们叫達達嫡嫡到印度買回来，大家分享。發音最好用梵文50音是最完美的声音了，记得吗，有一些是用舌的震音，中文的語言有很多音没有的，我可以继续講很多，anyway, 目前够用了。

奇事

雨一滴一滴地滴下來了,唉呀！怎么辦？我没有带伞，我也没有手撑伞，走在前往台中車站的我心裡滴沽著,這一天是去教瑜伽的日子,要坐車先到員林,再坐車下去還有兩個地方。我左手拿著一袋子的書,那是學生要買的書，右手拿著毯子,那是教課要用的毛毯。我最怕下雨,也最討厭下雨,這時我就跟巴巴說,我在做你的工作,你都不幫我，還下雨,給我添麻煩,想不到，雨滴了一下子就停住了,那個時候，我沒有察覺有什麼不對,打從這個時候開始，三年多了，在去教課的日子裡，沒有碰過下雨天；有一次回到台北,發現我在台中的時候,台北下豪雨,回到台北來,台中下大雨,才知道我是被祝福的,從此就發現了這件奇事,下雨的時候,只要我心裏想雨停，雨就不下了。有一天我如常去上課，就是在我準備去美國前,把课暂时停了一個月，走在路上我悟到一些事情,我跟巴巴說,農人需要雨，能耕种有好收成,我不应该那么自私,阻撓了自然地規律,想著想著的時候，雨點就打在我的臉上，雨滴和著淚水,此時我的眼淚滴了下來,你們看,巴巴每天那么地忙碌,仍然看顧遠在天边的一個他的孩子。 又記得一個晚上,跟巴巴在阳明山上散步；巴巴在台北的時候，我常常跟著巴巴散步,有時候我走在巴巴的前面,有時候走在巴巴的後面,有時候就陪在巴巴的旁边,沒有刻意地安排,這一天我走在巴巴的前面，走著走著,不知怎么地,我看天説天要下雨了,老天就滴滴答答地下起雨來，這個時候聽到巴巴在説一個人説話要兌現，自然會遵從，甚至於上帝也都要遵從;從那天起，我就特意地鍛練simple satya,這樣地鍛練多年下來，我的話語變得非常有力，我也变得很少說話。

Ananda Sutra Text only

CHAPTER 1 1-1 Shivashaktyátmakaḿ Brahma. 1-2 Shaktih Sá Shivasya Shaktih. 1-3 Tayoh siddhih saiṋcare pratisaiṋcare ca. 1-4 Paramashivah Puruśottamah vishvasya kendram. 1-5 Pravrttimukhii saiṋcarah guńadháráyám. 1-6 Nivrttimukhii pratisaiṋcarah guńávakśayeńa. 1-7 Drk Puruśah darshanaḿ Shaktishca. 1-8 Guńabandhanena guńábhivyaktih. 1-9 Guńádhikye jad́asphot́ah bhúta sámyábhávát. 1-10 Guńaprabhávena bhúta saungharśád balam. 1-11 Dehakendrikáńi parińámabhútáńi baláni práńáh. 1-12 Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńu mánasa dhátuh vá. 1-13 Vyaśt́idehe cittáńu samaváyena cittabodhah. 1-14 Cittát guńávakśaye rajoguńaprábalye aham. 1-15 Súkśmábhimukhinii gatirudaye ahaḿtattván mahat. 1-16 Cittád ahaḿ prábalye buddhih. 1-17 Ahaḿtattvát mahadprábalye bodhih. 1-18 Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ cittam. 1-19 Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham. 1-20 Prágrasare jiive latágulme mánuśe mahadahaḿcittáni. 1-21 Bhúmávyápte mahati ahaḿ cittayorprańáshe saguńásthitih savikalpasamádhih vá. 1-22 Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá. 1-23 Tasyastitih amánasikeśu. 1-24 Abhávottaránandapratyayálambaniirvrttih tasya pramáńam. 1-25 Bhávah bhávátiitayoh setuh Tárakabrahma. Chapter 2 2-1. Anukúlavedaniiyaḿ sukham. 2-2. Sukhánuraktih paramá jaeviivrttih. 2-3. Sukham anantam ánandam. 2-4. Ánandaḿ Brahma ityáhuh. 2-5. Tasminnupalabdhe paramá trśńánivrttih. 2-6. Brhadeśańáprańidhánaḿ ca dharmah. 2-7. Tasmáddharmah sadákáryah. 2-8. Viśaye puruśávabhásah jiivátmá. 2-9. Átmani sattásaḿsthitih. 2-10. Otahprotah yogábhyáḿ saḿyuktah Puruśottamah. 2-11. Mánasátiite anavastháyáḿ jagadbiijam. 2-12. Saguńát srśt́irutpattih. 2-13. Puruśadehe jagadábhásah. 2-14. Brahma Satyaḿ jagadapi satyamápekśikam. 2-15. Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca. 2-16. Akartrii viśayasaḿyuktá buddhih mahadvá. 2-17. Ahaḿ kartá pratyakśa phalabhoktá. 2-18. Karma phalaḿ cittam. 2-19. Vikrta cittasya púrvávasthá práptir phalabhogah. 2-20. Na svargo na rasátalah. 2-21. Bhúmácitte saiṋcara dháráyáḿ jad́ábhásah. 2-22. Bhútalakśańátmakaḿ bhútabáhitaḿ bhútasaungharśa spand danaḿ tanmátram. 2-23. Bhútaḿ tanmátreńa pariciiyate. 2-24. Dvárah nád́iirasah piit́hátmakáni indriyáńi. Chapter 3 3-1 Paiṋcakośátmiká jaeviisattá kadaliipuśpavat. 3-2 Saptalokátmakaḿ Brahmamanah. 3-3 Kárańamanasi diirghanidrá marańam. 3-4 Manovikrtih vipákápekśitá saḿskárah. 3-5 Videhiimánase na kartrtvaḿ na sukháni na duhkháni. 3-6 Abhibhávanát cittáńusrśt́apretadarshanam. 3-7 Hitaeśańápreśitoapavargah. 3-8 Muktyákáuṋkśayá sadgurupráptih. 3-9 Brahmaeva gururekah náparah. 3-10 Vádhásá yuśamáná shaktih sevyaḿ sthápayati lakśye. 3-11 Prárthanárcanámátraeva bhramamúlam. 3-12 Bhaktirbhagavadbhávaná na stutirnárcaná. Chapter 4 4-1. Triguńátmiká srśt́imátrká asheśatrikońadhárá. 4-2. Tribhúje Sá svarúpa parińámátmiká. 4-3. Prathamá avyakte Sá Shivánii kendre ca Paramashivah. 4-4. Dvitiiyá sakale prathamodgame Bhaeravii Bhaeraváshritá. 4-5. Sadrsha parińámena Bhavánii Sá Bhavadárá. 4-6. Shambhúliuṋgát tasya vyaktih. 4-7. Sthúliibhavane nidritá sá kuńd́alinii. 4-8. Kuńd́alinii sá múliibhútár ńátmiká. CHAPTER 5 5-1. Varńapradhánatá cakradháráyám. 5-2. Cakrakendre sadvipráh cakraniyantrakáh. 5-3. Shaktisampátena cakragativardhanaḿ krántih. 5-4. Tiivrashaktisampátena gativardhanaḿ viplavah. 5-5. Shaktisampátena vipariitadháráyáḿ vikrántih. 5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah. 5-7. Púrńávartanena parikrántih. 5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati. 5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam. 5-10. Atiriktaḿ pradátavyaḿ guńánupátena. 5-11. Sarvanimnamána vardhanaḿ samájajiivalakśańam. 5-12. Samájádeshena viná dhanasaiṋcayah akartavyah. 5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anaiṋca. 5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo'payogashca. 5-15. Sthúlasúkśma kárańo'payogáh susantulitáh vidheyáh. 5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh.

一本好書

什麼書是一本好書呢？為你介紹一本好書，一本好書所介紹的知識一定是絶對的知識，在相對的知識裡，仍保留其絕對性，那麼你會問到那有可能？這就是悟道者的所說的每一個字，每一句話。比方說巴巴説的歷史，當代歷史學家認為不可能，不對，過了幾年，有科學的新發明，擴展了人類的新視野，証明了他的正確，這不就是相對的的知識確有著絕對的正確性的，所以呢，㝍一本好書吧，讀一本好書吧。

唯䛊的高手

每一位瑪琪都是＂唯䛊＂的高手，為什麼？我們打從一進門就認識了它，他們告訴你説，除了你之外，還有一最大又先於你存在的本體，至上意識，存在是意識的存在，人的本質的存在是意識的存在，也就是說你的存在是意識的存在，當年玄奘推不動的唯識宗，只有靠我們的瑪珈來發展来推動更完整的唯識宗了。

瑜珈南達

最近有本關於瑜珈南達，这位西方瑜珈行者的書上市，80年的时后，我记得在翻译瑜珈南達的自转一書前，我写了一封信給他们，请求有他们的准许，結果遭拒，他们回我的信上說了，他们怕我暸解的不能够透彻，所以捥拒，我知道他们是不會給任何人许可的，說有的话，那绝對是個骗子，又记得為什么我求BaBaji来我处，他有来我处，瑜珈南達也来過我的房间，就是因為我要翻译这本書，怕有部份不懂他们的修行，尤其是修行的部份，就是希望他们来帮助我翻译工作；后来，我得了本他们修行的密典，是Lahirii Mahashai 写的有關Kriya Yoga是如何修行的， Lahirii Mahashai 是BaBa直接的弟子，瑜珈南達的师傅的师傅； 還有不死的巴巴要Lahirii Mahashai 写的一本预言书，内容更有有關當代科學不能解释的，但是，修行人是知道的知识，當然，还有瑜珈南達师傅的自传一書，另外還有後来BaBaji 派了一位新代表来美，美國派的Kriya Yoga 為了财產他们美國派的和印度派的就分家了，这位印度派的巴巴(BaBaji)的弟子，原本是個學法侓的學生，后来跟着巴巴一起生活了多年，其自传道出了很多巴巴的言行，批判了瑜珈南達等等，江湖故事一堆，容後再說。

覌音菩薩

覌音菩薩，覌音，覌音，你们不覚得奇怪吗？覌世音，声音是聽的，不是看的，不是嗎？但是為什么我们一直在称呼"覌世音"呢？对，聽！是什么声音，但是在四度空间之上的多维空间，任何的耳鼻舌身識，都是震动，震动是波，波是用＂覌＂的，六根所生的六塵，都是波动，用覌便知，知義解知，解释並知道，第三眼的作用就是覌，能观任何種的波动，都用覌去認知，思想是一种波动，識是一種波动，當我用第三眼覌看波动，你的思想又如何能夠逃離出我認知的範圍呢？这是很有趣的經驗，在這𥚃給各位朋友作個報告。

再說咒

再說咒 阿南達经全部背會了，從第一到第五章，全部记住了，而且能随时拿出来用，受益不少。十年前背大悲咒，用大悲咒水治病，特有效，梵文的咒，记住了就不容易忘，而且顺氣，不同念中文经，大概背了五十多個咒，我不像其他的法师什么咒都背，我先拿来用，有用的才背，有些咒有用，有些咒已经失效； 聽過有法师說念咒的音準不準没有關係，咒的意義没有關係，那是胡扯。音要準，咒義要明，他们没有學梵文，當然不懂，不懂又要忽悠眾，可恶，做任合一件事都要有意義了，更何况念咒修行，小乘人說释尊不准人用咒，那也是胡扯，咒是最完美的語言，乃當地人的語言，小乘人不懂，就搬出师傅来嚇人，其行可悲。

第三眼

我用第三眼，看過巴巴的赐福手印，巴巴的靈性光环，對来人要求帮他或她看前途的，我都會說我能看，但是我不看，以前我多用看八字或算卦，现在不看了，今年四月在台北有人问可以出家吗，有的出家的達達，如果不适合的，我都會劝其越早離去越好，但是这一位玛琪我就跟她說很合适。

What the Third Eye Can Do

Sometimes people came to me and ask me what to do. One day afternoon, Judy came to our house. She told me her husband wanted to divorce her. "Why?", i asked. Answer:"He had a girl friend. Now he was with his girl friend." Seeing her like this, i felt so sad. i used the third eye to see. I saw him and his girl friend. And i could see what was in her mind. i came out and said to Judy:"Don't worry, It won't happen. Now, all you need to do is to delay it. In two months.thing will change." Until she died from cancer in Taipei, Mark, her husband was there by the bed with her.

人的三体相

人的三体相：身体的，心靈体的，還有靈体的，梵文分别為 shariira, manasa, and adhyatmika。

應该要學的三個好字

應该要學的三個好字 akartavyah:不應该去做。 prakartavyah:應该嚴格地去做。 vidheyah應该好好地去做。

Savipra

貨币的波动在分秒，懂得貨币猶其是美元，才是 Savipra,真正的Proutist. midway1331.blogspot.com

风水-發零用錢小財的方法

發零用錢小財的方法 沒有零用錢花嗎？來，告訴你一法，準保你們每個月都有零錢花，當然最好是存起來，存多了，投資，我們的出家人不是缺錢用嗎？靠捐錢，難到不知道非常久之計，好了，不多説，回到正題上。 多種花，菓，每到夏天可以慢慢收成，每兩三天要整理一下，每天長出來的枝芽，菓子，菜葉，都是像徵，家𥚃就會有些小收入，當然，錢是不會憑空降，所以你呢，放些錢，比方說，放到股市上，你一定會小賺，我是用這種方法賺些小錢，從來沒有大錢，小本小投資，15 元買銀元，24 元賣出，一年番個4，5 次，最好有多2 個零，$15 是小朋友的開始，你可以從1000 美元開始，你沒有，就從20 開始吧，我有大把鈔票，早就是台灣的巴非特了。 我也是開始的很晚啦，懂得投資也是近20 年的事，不像他們有個有錢爸。 http://midway1331.blogspot.com

我的巴巴不喜欢談那個巴巴

我的巴巴不喜欢談那個巴巴 瑪琪都會讀過那本＂瑜珈行者的自傳＂，還沒有的，可以上網查看，在網上打我的名字，我的譯著就會出現了，我本來不知道的，而是Tapeshva 告訴我，他還説胡因夢把出版社的兩本書在她的節目介紹給國人，其實八零年代我就把這本書翻譯成中文，中文版的書名是＂瑜珈之龍＂，書名是Ishvara 取的，當時我只知道中國瑜珈出版社有四個合夥的，沒有Sudeva ，什麼時候Sudeva 加入了，我是不知道的，當時有這樣的困擾，我就把譯著交給Ishvara 出書了，之後，我就去美國，想找到更多的資料，拿回國內翻譯，誰知道令人失望，但也發現幾莊瑜珈的新鮮事，就在這段時間𥚃頭，我發現瑜珈與密宗的關係，是巴巴説的，但是要提出証明，就不容易了，當時的説法，瑜珈是瑜珈，密宗是密宗，二者之間怎麼會有關係？至今西方的瑪琪們都沒有這種認知，遑論其他派系的修行人。 當然修行人对書中的巴巴會很好奇,中外皆然，Nityashuddhananda Avadhuta 在一次法會上講巴巴的故事，特別提到這段故事，奇怪的是他形容巴巴對待這個問題是用什麼樣的態度的,他用的字眼是＂不喜歡＂,巴巴不喜歡談這位巴巴的事; 一位弟子問巴巴問到這位巴巴是誰？當時Nityashuddhananda Avadhuta也在场,巴巴就透出了不喜歡談這位巴巴的事，我心中就有這樣的疑慮，為什麼？巴巴為什麼不喜歡談這位巴巴呢？這位巴巴的靈性不是很高嗎？後來除了讀到很多這位巴巴的故事，還有他的傳記，後人還有這種說法，巴巴説到他自己，在有地球的開始，就有了他。 至於為什麼，論點特多，我就在私下跟有興趣的聊一下這個故事吧！真是個千古之謎。

Ananda Sutra Chapter 5

Chapter 5 5-1. Varńa pradhánatá cakra dháráyám. [In the movement of the social cycle, one class is always dominant.] Purport: Since no well-knit social order had evolved in the distant past, we may call that age the Shúdra Age; in those days all people survived by their manual labour. Then came the age of clan leaders – the age of the strong and the brave – which we may call the Kśatriya Age. This was followed by the age of intellectuals, which we may call the Vipra Age. Finally came the age of capitalists, the Vaeshya Age. When the warriors and intellectuals are reduced to the level of manual labourers as a result of exploitation during the Vaeshya Age, shúdra revolution occurs. The shúdras have neither a well-knit social order nor sufficient intellect to govern society. Hence, the post-capitalist administration passes into the hands of those who provide the leadership in the shúdra revolution. These people are brave and courageous, so they begin the second Kśatriya Age. In this way the Shúdra, Kśatriya, Vipra and Vaeshya Ages move in succession, followed by revolution; then the second cyclic order begins. Thus, the rotation of the samája cakra [social cycle] continues. 5-2. Cakra kendre sadvipráh cakra niyantrakáh. [Located in the nucleus of the social cycle, sadvipras control the social cycle.] Purport: Those who are staunch moralists and sincere spiritualists, and who want to put an end to immorality and exploitation by the application of force, are called sadvipras. They do not belong to the periphery of the social cycle because they are to control society remaining firmly established in the nucleus of the social cycle. The social cycle will no doubt rotate, but if, due to their dominance, the warriors in the Kśatriya Age, the intellectuals in the Vipra Age or the capitalists in the Vaeshya Age degenerate into rapacious exploiters instead of functioning as benevolent administrators, the sacred duty of the sadvipras shall be to protect the righteous and the exploited and subdue the wicked and the exploiters through the application of force. 5-3. Shakti sampátena cakra gativardhanaḿ krántih. [Accelerating the movement of the social cycle by the application of force is called “evolution”.] Purport: When warriors degenerate into exploiters, sadvipras will establish the Vipra Age by subduing the exploiting warriors. Consequently, the advent of the Vipra Age, which should have occurred through a natural process, is expedited by the application of force. A change of ages in this way may be called kránti [“evolution”]. The difference between evolution and svábhávika parivarttana [natural change] is only this: in evolution the movement of the social cycle is accelerated by the application of force. 5-4. Tiivrashakti sampátena gativardhanaḿ viplavah. [Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.] Purport: When a particular age is replaced by the successive age within a short time, or when the application of tremendous force is necessary to destroy the entrenched hegemony of a particular age, then such change is called viplava [“revolution”]. 5-5. Shakti sampátena vipariitadháráyáḿ vikrántih. [Reversing the movement of the social cycle by the application of force is called “counter-evolution”.] Purport: If any age reverts to the preceding one by the application of force, such a change is called vikránti [“counter-evolution”]. For instance, the establishment of the Kśatriya Age after the Vipra Age is counter-evolution. This counter-evolution is extremely short-lived. That is, within a very short time this age is again replaced by the next age or the one after it. In other words, if the Kśatriya Age suddenly supersedes the Vipra Age through counter-evolution, then the Kśatriya Age will not last long. Within a short time either the Vipra Age, or as a natural concomitant the Vaeshya Age, will follow. 5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah. [Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.] Purport: Likewise, if within a very short time the social cycle is turned backwards by the application of tremendous force, such a change is called prativiplava [“counter-revolution”]. Counter-revolution is even more short-lived than counter-evolution. 5-7. Púrńávartanena parikrántih. [A complete rotation of the social cycle is called “peripheric evolution”.] Purport: One complete rotation of the social cycle, concluding with shúdra revolution, is called parikránti [“peripheric evolution”]. 5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati. [Diversity, not identity, is the law of nature.] Purport: Diversity, not identity, is the innate characteristic of the Supreme Operative Principle. No two objects in the universe are identical, nor two bodies, two minds, two molecules or two atoms. This diversity is the inherent tendency of the Supreme Operative Principle. Those who want to make everything equal are sure to fail because they are going against the innate characteristic of the Supreme Operative Principle. All things are equal only in the unmanifest state of the Supreme Operative Principle. Those who think of making all things equal inevitably think of the destruction of everything. 5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam. [The minimum requirements of an age should be guaranteed to all.] Purport: Hararme pitá Gaorii mátá svadeshah bhuvanatrayam. That is, “Supreme Consciousness is my father, the Supreme Operative Principle is my mother, and the three worlds are my homeland.” The entire wealth of the universe is the common patrimony of all, though no two things in the universe are absolutely equal. So the minimum requirements of life should be made available to everybody. In other words, food, clothing, medical treatment, housing and education must be provided to all. The minimum requirements of human beings, however, change according to the change in ages. For instance, for conveyance the minimum requirement may be a bicycle in one age and an aeroplane in another age. The minimum requirements must be provided for all people according to the age in which they live. 5-10. Atiriktaḿ pradátavyaḿ guńánupátena. [The surplus wealth should be distributed among meritorious people according to the degree of their merit.] Purport: After meeting the minimum requirements of all in any age, the surplus wealth will have to be distributed among meritorious people according to the degree of their merit. In an age when a bicycle is the minimum requirement for common people, a motor vehicle is necessary for a physician. In recognition of people's merit, and to provide the meritorious with greater opportunities to serve the society, they have to be provided with motor vehicles. The dictum “Serve according to your capacity and earn according to your necessity” sounds pleasing, but will yield no results in the hard soil of the earth.(1) 5-11. Sarvanimnamána vardhanaḿ samájajiiva lakśańam. [Increasing the minimum standard of living of the people is the indication of the vitality of society.] Purport: Meritorious people should receive more than the amount of minimum requirements allocated to people in general, and there should be ceaseless efforts to raise the minimum standard of living. For instance, today common people need bicycles whereas meritorious people need motor vehicles, but a proper effort should be made to provide common people with motor vehicles. After everybody has been provided with a motor vehicle, it may be necessary to provide each meritorious person with an aeroplane. After providing every meritorious person with an aeroplane, efforts should also be made to provide every common person with an aeroplane, raising the minimum standard of living. In this way efforts to raise the minimum standard of living will have to go on endlessly, and on this endeavour will depend the mundane development and prosperity of human beings. 5-12. Samájádeshena viná dhana saiṋcayah akartavyah.(2) [No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.] Purport: The universe is the collective property of all. All people have usufructuary rights but no one has the right to misuse this collective property. If a person acquires and accumulates excessive wealth, he or she directly curtails the happiness and convenience of others in society. Such behaviour is flagrantly antisocial. Therefore, no one should be allowed to accumulate wealth without the permission of society. 5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anaiṋca. [There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.] Purport: The wealth and resources available in the crude, subtle and causal worlds should be developed for the welfare of all. All resources hidden in the quinquelemental world – solid, liquid, luminous, aerial and ethereal – should be fully utilized, and the endeavour to do this will ensure the maximum development of the universe. People will have to earnestly explore land, sea and space to discover, extract and process the raw materials needed for their requirements. There should be rational distribution of the accumulated wealth of humanity. In other words, all people must be guaranteed the minimum requirements. In addition, the requirements of meritorious people, and in certain cases those with special needs, will also have to be kept in mind. 5-14. Vyaśt́i samaśt́i sháriira mánasádhyátmika sambhávanáyáḿ caramo'payogashca. [There should be maximum utilization of the physical, metaphysical and spiritual potentialities of unit and collective bodies of human society.] Purport: Society must ensure the maximum development of the collective body, collective mind and collective spirit. One must not forget that collective welfare lies in individuals and individual welfare lies in collectivity. Without ensuring individual comforts through the proper provision of food, light, air, accommodation and medical treatment, the welfare of the collective body can never be achieved. One will have to promote individual welfare motivated by the spirit of promoting collective welfare. The development of the collective mind is impossible without developing proper social awareness, encouraging the spirit of social service and awakening knowledge in every individual. So, inspired with the thought of the welfare of the collective mind, one has to promote the well-being of the individual mind. The absence of spiritual morality and spirituality in individuals will break the backbone of the collectivity. So for the sake of collective welfare one will have to awaken spirituality in individuals. The mere presence of a handful of strong and brave people, a small number of scholars or a few spiritualists does not indicate the progress of the entire society. The potential for infinite physical, mental and spiritual development is inherent in every human being. This potentiality has to be harnessed and brought to fruition. 5-15. Sthúla súkśma kárańo'payogáh susantulitáh vidheyáh. [There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.] Purport: While promoting individual and collective welfare, there should be proper adjustment among the physical, mental and spiritual spheres and the crude, subtle and causal worlds. For instance, society has the responsibility to meet the minimum requirements of every individual, but if it arranges food and builds a house for everyone under the impetus of this responsibility, individual initiative is retarded. People will gradually become lethargic. Therefore, society has to make arrangements so that people, in exchange for their labour according to their capacity, can earn the money they require to purchase the minimum requirements. In order to raise the level of the minimum requirements of people, the best policy is to increase their purchasing capacity. “Proper adjustment” also means that while taking service from a person who is physically, mentally and spiritually developed, society should follow a balanced policy. Society will take physical, intellectual or spiritual service from a person depending upon which of these capacities is conspicuously developed in that person. From those who are sufficiently physically and intellectually developed, society will follow a balanced policy and accordingly take more intellectual service and less physical service, because intellectual power is comparatively subtle and rare. From those who are physically, mentally and spiritually developed, society will take maximum spiritual service, less intellectual service and still less physical service. As far as social welfare is concerned, those endowed with spiritual power can render the greatest service, followed by those endowed with intellectual power. Those having physical power, though not negligible, cannot do anything by themselves. Whatever they do, they do under the instructions of those endowed with intellectual and spiritual power. Hence the responsibility of controlling the society should not be in the hands of those who are endowed only with physical power, or in the hands of those endowed only with courage, or in the hands of those who are developed only intellectually, or in the hands of those with worldly knowledge alone. Social control will have to be in the hands of those who are spiritually elevated, intelligent and brave all at the same time. 5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh. [The method of utilization should vary in accordance with changes in time, space and person, and the utilization should be of progressive nature.] Purport: The proper use of any object changes according to changes in time, space and person. Those who cannot understand this simple principle want to cling to the skeletons of the past, and as a result they are rejected by living society. Sentiments based on narrow nationalism, regionalism, ancestral pride, etc., tend to keep people away from this fundamental principle, so they cannot unreservedly accept it as a simple truth. Consequently, after doing indescribable damage to their country, their fellow citizens and themselves, they are compelled to slink away to the backstage. The method of utilization of every object changes according to time, space and person. This has got to be accepted, and after recognizing this fact, people will have to progressively utilize every object and every idea. For instance, the energy which a powerful person utilizes to operate a huge hammer should be utilized through scientific research to operate more than one hammer at a time, instead of wasting the energy to operate just one hammer. In other words, scientific research, guided by progressive ideas, should extract more and more service from the same human potential. It is not a sign of progress to use outdated technology in an age of developed science. Society will have to bravely confront different types of obstacles, large or small, that are likely to arise due to the use of various resources and materials created by progressive ideas and developed technology. Through struggle, society will have to move forward towards victory along the path of all-round fulfilment in life. Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ sarvajanasukhárthaḿ pracáritam. [This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.] 1962 Footnotes (1) On 13 October 1989 the author gave the discourse “Minimum Requirements and Maximum Amenities” (Proutist Economics, 1992), and instructed that the essential ideas contained in this discourse should be added to the present chapter. These ideas were summarized by the author as follows: “(1) Minimum requirements are to be guaranteed to all. (2) Special amenities are for people of special calibre as per the environmental condition of the particular age. (3) Maximum amenities are to be guaranteed to all, even to those who have no special qualities – to common people of common calibre. Maximum amenities are to be guaranteed to all as per environmental conditions. These amenities are for those of ordinary calibre – the common people, the so-called downtrodden humanity. (4) All three above are never-ending processes, and they will go on increasing according to the collective potentialities. This appendix to our philosophy may be small, but it is of progressive nature and progressive character. It has far-reaching implications for the future.” –Eds. (2) In 1959 the author gave five principles in English known as the “Five Fundamental Principles of Prout”. They were published as part of the discourse “The Cosmic Brotherhood” in Idea and Ideology. Subsequently, in 1961, the author dictated Ánanda Sútram, whose fifth chapter contains, as we see here, sixteen Sanskrit sútras, or aphorisms. Aphorisms 12 to 16 correspond to the Five Fundamental Principles given earlier in English. In this edition of Ánanda Sútram, the author�s original English of each of the Five Fundamental Principles has been printed below the corresponding Sanskrit aphorism. (Though in each case it is the author�s English, it has been presented in square brackets because it was not originally given in the context of this book.) What follows every other Sanskrit aphorism in this chapter and other chapters is a translation of the aphorism rendered by the editors. Thus the bracketed English below the Sanskrit in each of Aphorisms 12-16 is not a translation as such. Note that the word samája in Sútra 5-12 is normally translated “society”; “collective body” appears in the English. Parivarttante in Sútra 5-16 is normally translated “does vary” (present indicative); “should vary” appears in the English. –Eds. Published in: Ananda Marga Philosophy in a Nutshell Part 2 [a compilation] Ánanda Sútram Prout in a Nutshell Volume 2 Part 6 [a compilation] Proutist Economics [a compilation] Universal Humanism [a compilation] Chapter 6 Ánanda Sútram Word-for-Word Sútra Translations Published in: Ánanda Sútram Notes: official source: Ánanda Sútram this version: is the Ánanda Sútram, 2nd edition, 2nd printing, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Words in double square brackets [[   ]] are corrections that did not appear in the printed version. Word-for-Word Sútra Translations CHAPTER 1 1-1 Shivashaktyátmakaḿ Brahma. Shiva = Puruśa, Cosmic Consciousness, literally “in whom all things lie”; Shakti = Prakrti, Cosmic Operative Principle, literally “ability to create something”; átmakaḿ = composite of; Brahma = Supreme Entity (from brhat, meaning “great”) [Brahma is the composite of Shiva and Shakti.] 1-2 Shaktih Sá Shivasya Shaktih. Shaktih = Operative Principle, Cosmic Force, Prakrti; Sá = She, Prakrti; Shivasya (6th case) = of Shiva [Shakti (the Operative Principle) is the shakti (force) of Shiva.] 1-3 Tayoh siddhih saiṋcare pratisaiṋcare ca. tayoh (6th case) = of the two; siddhih = proof, fulfilment; saiṋcare (7th case) = in saiṋcara. saiṋcara = literally “proper movement”, the extroversive phase of creation from subtle to crude: sam (proper) – car (to go) + ghaiṋ (suffix). pratisaiṋcare (7th case) = in the introversive phase of creation from crude to subtle: prati = reverse, counter; ca = and [Puruśa and Prakrti find their fulfilment in saiṋcara (extroversial movement) and pratisaiṋcara (introversial movement.] 1-4 Paramashivah Puruśottamah vishvasya kendram. Parama = Supreme; Shivah = Consciousness; Puruśottamah = literally “Highest Consciousness”, name for Cosmic Consciousness in the nucleus of creation; vishvasya (6th case) = of the universe; kendram = nucleus [Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.] 1-5 Pravrttimukhii saiṋcarah guńadháráyám. pravrtti = desire, movement towards crudeness; mukhii = towards; saiṋcarah = “proper movement”; guńa = binding principles, attributes, qualities; dháráyám (7th case) = in the flow [Saiṋcara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).] 1-6 Nivrttimukhii pratisaiṋcarah guńávakśayeńa. nivrttimukhii = movement towards decreasing desire: ni (lack of) – vrtti (desire) + mukhii (towards); pratisaiṋcarah = centripetal movement towards the Cosmic Nucleus; guńa = binding principles; avakśayeńa (3rd case) = by means of the waning [Pratisaiṋcara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.] 1-7 Drk Puruśah darshanaḿ Shaktishca. drk = witness; Puruśa = Cosmic Consciousness; darshanaḿ = act of seeing; Shaktishca = and Shakti [Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).] 1-8 Guńabandhanena guńábhivyaktih. guńa = binding principles; bandhanena (3rd case) = by the binding or bondage; guńa = quality; abhi = well, complete; vyaktih = expression, manifestation [As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.] 1-9 Guńádhikye jad́asphot́ah bhútasámyábhávát. guńa = bondage, binding principles; adhikye (7th case) = excess; jad́a = solid factor, crude physicality; sphot́a = bursting, due to excess external pressure; bhúta = literally “created object”, one of the five fundamental factors; sámya = balance; abhávát (5th case) = from the absence of [Due to excessive pressure of the guńas, proper balance among the bhútas (five fundamental factors) is lost and jad́asphot́a (explosion of matter) occurs.] 1-10 Guńaprabhávena bhútasaungharśádbalam. guńa = binding principles; prabhávena (3rd case) = by means of the influence; bhúta = created object, fundamental factor; saungharśát (5th case) = from clash; balam = energy [Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.] 1-11 Dehakendrikáńi parińámabhútáńi baláni práńáh. deha = body, structure; kendrikáńi (adj.) = centripetal or interial movement; parińámabhútáńi (adj.) = resultant; baláni = forces; práńáh (pl.) = vital energies, the collective name for many forces [The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called práńáh (vital energy).] 1-12 Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńu mánasadhátuh vá. tiivra = excessive; saungharśeńa (3rd case) = by means of clash; cúrńiibhútáni = pulverized; jad́áni (pl.) = crude factors; cittáńu = ectoplasmic particles: citta (mental objectivity) +anu (small particle); mánasa = mind; dhátuh = substance, elements; vá = or [Due to excessive clash, some crude matter is pulverized, and cittáńu (ectoplasmic particles), or mind-stuff, is evolved.] 1-13 Vyaśt́idehe cittáńusamaváyena cittabodhah. vyaśt́i = individual, unit; dehe (7th case) = in the structure; cittáńu = ectoplasmic particle; samaváyena (3rd) = by means of combination; bodhah = feeling, sense [Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.] 1-14 Cittát guńávakśaye rajoguńaprábalye aham. cittát (5th case) = from citta; avakśaye = in the waning; rajoguńa = mutative force; prábalye = in the dominance; aham = sense of doership, doer “I”, or owner “I” [As the influence of the guńas wanes and rajoguńa becomes dominant, the aham (sense of doership) evolves out of the citta.] 1-15 Súkśmábhimukhinii gatirudaye ahaḿtattvánmahat. súkśma = the subtle; abhimukhinii = heading towards; gatir = movement; udaye = starts; ahaḿtattván (5th case) = from ahaḿtattva; mahat = “I” feeling [With further movement towards the subtle, the mahat evolves out of the ahaḿtattva.] 1-16 Cittádahaḿprábalye buddhih. cittát (5th case) = over citta; ahaḿprábalye (7th case) = when aham is in dominance; buddhih= intellect [When the aham is greater than the citta, the buddhi (intellect) evolves.] 1-17 Ahaḿtattvát mahadprábalye bodhih. ahaḿtattvát (5th case) = from ahaḿ; mahadprábalye (7th case) = when mahat is in dominance; bodhih = intuition [When the mahat is greater than the aham, the bodhi (intuition) evolves.] 1-18 Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ cittam. 1-19 Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham. 1-20 Prágrasare jiive latágulme mánuśe mahadahaḿcittáni. varjite = without; anagrasare = undeveloped; jiivadehe (7th case) = in living structures, or organisms; latágulme (7th case) = in creepers and shrubs; kevalam = only; cittayuktáham = citta along with aham; prágrasare (adj.) = developed; mánuśe (7th case) = in humans; mahadahaḿcittáni (pl.) = mahat, aham and citta [In [[undeveloped]] living organisms, creepers and shrubs where aham and mahat have not yet evolved, there is only citta.] [In [[undeveloped]] organisms, creepers and shrubs where mahat has not yet evolved, there is aham as well as citta.] [In developed organisms, creepers and shrubs, as well as in humans, there is mahat, aham and citta.] 1-21 Bhúmávyápte mahati ahaḿ cittayorprańáshe saguńásthitih savikalpasamádhih vá. Bhúmá = Macrocosmic Mind, Cosmic Mahat; vyápte = pervaded; mahati = into mahat; ahaḿcittayor (6th case, dual number) = of aham and citta; prańáshe (7th case) = in dissolution, saguńa = with guńas, qualified, determinate; sthitih = state, savikalpa = with vikalpa, or with mental thought or feeling; samádhi = absorption, oneness with the goal: sama (same) + adhi (goal) [When the aham and the citta merge into the Macrocosmic Mahat, the merger is called saguńásthiti or savikalpa samádhi.] 1-22 Átmani mahadprańáshe nirguńásthitih nirvikalpasamádhih vá. átmani = in[[to]] Átman, or Soul; mahadpránashe (7th case) = in dissolution of mahat; nirguńa = no guńas, non-qualified, indeterminate; sthitih = state, nirvikalpa = no vikalpa, or no mental thought or feeling; samádhi = absorption, oneness with the goal: sama (same) + adhi (goal); va = or [When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension, of the mind)]. 1-23 Tasyastitih amánasikeśu. tasya = of it (of nirvikalpa samádhi); sthitih = state; amánasikeśu = beyond the mind [This state (of nirvikalpa samádhi) is beyond the mind.] 1-24 Abhávottaránandapratyayálambaniirvrttih tasya pramáńam. abháva = vacuity; uttara = after; ánanda = bliss; pratyaya = firm belief; álambaniih = shelter, support; vrttih= mental propensity; tasya = its (of nirguńa sthiti); pramáńam = proof [The lingering bliss which follows this state of vacuity is the proof of that state, the means of firm belief in that state.] 1-25 Bhávah bhávátiitayoh setuh Tárakabrahma. Bháva = the expression of Cosmic Mind, the expressed Universe of vibrational thought waves; Saguńa Brahma; Bhávátiita = beyond bháva, Nirguńa Brahma; tayoh = of the two; setuh = bridge; Táraka = liberating, that which helps one to cross [The bridge between Nirguńa Brahma and Saguńa Brahma is called Táraka (Liberating) Brahma.] CHAPTER 2 2-1 Anukúlavedaniiyaḿ sukham. anukúla = congenial; vedaniiyaḿ = feeling of the yogic heart in the anáhata cakra; sukham = pleasure, happiness, the feeling when strained nerves return to normal [A congenial mental feeling is called happiness.] 2-2 Sukhánuraktih paramá jaeviivrttih. sukha = happiness; ánuraktih = affection, love, devotion, hunger: anu – rańj (colour) + ktin (refers to the change in mental colour from the influence of the vibrational colour of an object which the mind desires); paramá = supreme; jaevii = living being; vrttih = propensity [The attachment to happiness is the primary vrtti (propensity) of living beings.] 2-3 Sukhamanantamánandam. sukha = happiness; anantam = endless; ánandam = bliss [Infinite happiness is ánanda (bliss).] 2-4 Ánandaḿ Brahma ityáhuh. ánandaḿ = bliss; Brahma = Supreme Consciousness; ityáhuh = is called: iti + áhuh (literally “thus it is said”) [This ánanda is called Brahma.] 2-5 Tasminnupalabdhe paramá trśńánivrttih. tasmin = in that; upalabdhe (7th case) = at the point of achievement; paramá = supreme, main; trśńa = thirst; nivrttih = complete satisfaction, end of desire [That (Brahma) having been attained, all thirst is permanently quenched.] 2-6 Brhadeśańáprańidhánaḿ ca dharmah. Brhat = Great; eśańa = desire and also the effort to attain it; prańidhánaḿ = running after; ca = and; dharmah = fundamental characteristic [To long for and run after the Great is dharma.] 2-7 Tasmáddharmah sadákáryah. tasmád (5th case) = therefore, literally “from that”; dharmah = fundamental characteristic; sadá = always; káryah = to be practised [Therefore dharma should always be practised.] 2-8 Viśaye puruśávabhásah jiivátmá. viśaye (7th case) = in the object; Puruśa = Consciousness, avabhásah = reflection; jiivátmá = unit soul [The reflection of Puruśa in a unit object is called the jiivátmá (unit soul).] 2-9 Átmani sattásaḿsthitih. átmani = in átman; sattá = entity; saḿsthitih = exists with, finally substantiated [Every entity is embedded finally in the Átman.] 2-10 Otahprotah yogábhyáḿ saḿyuktah Puruśottamah. otah = individual; protah = collective; yogábhyáḿ (dual) = by two types of association; saḿyuktah = connected; Puruśottamah = Cosmic Nucleus [Puruśottama is linked to each entity individually and to all entities collectively.] 2-11 Mánasátiite anavastháyaḿ jagadbiijam. mánasátiite = beyond mind; anavastháyáḿ (7th case) = in a state of non-existence; jagat = universe; biijam = seed [The seed of the universe lies beyond the mind, in a state the mind cannot comprehend.] 2-12 Saguńát srśt́irupattih. saguńát (5th case) = from Qualified Consciousness; srśt́ir = creation; utpattih = origin, birth [The creation originates from Saguńa Brahma.] 2-13 Puruśadehe jagadábhásah. Puruśa = Consciousness; dehe (7th case) = in the body, in the structure; jagat = universe; ábhásah = reflection, semblance, appearance [The universe takes form within the Cognitive Body.] 2-14 Brahma Satyaḿ jagadapi satyamápekśikam. satyaḿ = truth, unchanging; jagat = universe; api = also; ápekśikam = relative [Brahma is Absolute Truth; the universe is also truth, but relative.] 2-15 Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca. Puruśah = Consciousness; akartá = non-doer; phala = fruit, results of action; sákśii = witness; bhútah = entity; bháva = existence, Saguńa Brahma; kendra = nucleus; sthitah = state, location; guńayantrakashca = and the controller of the guńas [Puruśa does no action (directly), but is the witnessing entity of actions and reactions; located at the nucleus of Saguńa Brahma, He is the controller of the guńas.] 2-16 Akartrii viśayasaḿyuktá buddhih mahadvá. akartrii = non-doer; viśaya = object; saḿyuktá = associated with, joined to; buddhih mahadvá = buddhitattva or mahattattva [The buddhitattva, or mahattattva, itself is not the doer, but remains associated with objects.] 2-17 Ahaḿ kartá pratyakśaphalabhoktá. ahaḿ = doer “I”; kartá = doer; pratyakśa = direct; phala = fruit, results of action; bhoktá = enjoyer (that is, the one who gets the results of actions) [The aham is the doer, and directly enjoys or suffers the results of action.] 2-18 Karmaphalaḿ cittam. karma = action; phalaḿ = fruit, results of action; citta = objective “I” [The citta takes the form of the results of actions.] 2-19 Vikrtacittasya púrvávasthápráptirphalabhogah. vikrta = altered, transformed, changed; cittasya (6th case) = of citta; púrva (adj.) = previous; prápti = achievement, attainment; phala = fruit, results of action; bhogah = enjoyment (or suffering) [The process through which the distorted citta regains its original state is the enjoyment or suffering of the results of actions.] 2-20 Na svargo na rasátalah. na = no; svargo = heaven; rasátalah = hell [There is neither heaven nor hell.] 2-21 Bhúmácitte saiṋcaradháráyáḿ jad́ábhásah. Bhúmácitte = in Macrocosmic citta; saiṋcara = extroversive movement; dháráyáḿ (7th case) = in the flow; jad́a = matter; ábhásah = reflection, semblance, appearance [In the flow of saiṋcara, matter takes form in the Cosmic citta.] 2-22 Bhútalakśańátmakaḿ bhútabáhitaḿ bhútasaungharśaspandanaḿ tanmátram. bhúta = created object, fundamental factor; lakśańa = sign or mark; átmakam = composed of; báhitam = carried by; saungharśa = clash; spandanam = vibration; tanmátram = minutest quantity or fraction of “that” (of the fundamental factors), supersensible inference, generic essence: tan (that) + mátra (minutest quantity) [Tanmátras (microscopic fractions of bhútas, or fundamental factors) represent the bhútas, are carried by the bhútas, and are created by vibrations from the clash within the bhútas.] 2-23 Bhútaḿ tanmátreńa pariciiyate. bhútaḿ = fundamental factor; tanmátreńa (3rd case) = by the tanmátras; pariciiyate = recognized or known by [The bhútas are recognized by their corresponding tanmátras.] 2-24 Dvárah nád́iirasah piit́hátmakáni indriyáńi. dvárah = entrance, gateway; nád́ii = nerve; rasah = fluid; piitha = controlling point, i.e., seat of the organ linked with the citta in the brain; átmakáni = composed of; indriyáńi (pl.) = organs [The indriyas (organs) are the composite of: the gateways of the organs, the nerves, the nerve fluid, and the appropriative piit́has (seats) of the organs (in the brain).] CHAPTER 3 3-1 Paiṋcakośátmiká jaeviisattá kadaliipuśpavat. paiṋca = five; kośa = layer, sheath; átmiká = composed of; jaeviisatta = living being; kadalii = plantain; puśpavat (5th case) = like a flower [The living being is the composite of five kośas (layers of mind), like a plantain flower (with its petals).] 3-2 Saptalokátmakaḿ Brahmamanah. sapta = seven; loka = region, realm; átmakaḿ = composed of; manah = mind [The Cosmic Mind is the composite of seven lokas (layers, worlds).] 3-3 Kárańamanasi diirghanidrá marańam. káráńa = causal; manasi (7th case) = in mind; diirgha = long; nidrá = sleep; marańam = death [Long sleep in the causal mind is death.] 3-4 Manovikrtih vipákápekśitá saḿskárah. manovikrtih = mental distortion; vipáka = reaction; apekśitá = due for expression, potential; saḿskárah= reaction in potentiality [A distortion of the mind-stuff waiting for expression (i.e., a reaction in potentiality) is known as a saḿskára.] 3-5 Videhiimánase na kartrtvaḿ na sukháni na duhkháni. videhiimánase (7th case) = in the bodiless mind; na = no; kartrtvaḿ = doership; sukháni = pleasure; duhkháni = pain [In the bodiless mind there is no doership, no feeling of pleasure or pain.] 3-6 Abhibhávanát cittáńusrśt́apretadarshanam. abhibhávanát (5th case) = from concentrated thought; cittáńu = mind-stuff; srśt́a = created; preta = ghost; darshanam = sight [The sight of ghosts is created by the cittáńu (mind-stuff) in concentrated thought.] 3-7 Hitaeśańápreśito�pavargah. hita = welfare, all-round development; eśańá = desire, will; preśitah = goaded; apavargah = requital of action, the period after completion of action [The requital of an action is guided by the (divine) longing for welfare.] 3-8 Muktyákáuṋkśayá sadgurupráptih. mukti = liberation; ákáunkśayá (3rd case) = by the intense desire; sadguru = perfect master; práptih = attainment, achievement [Out of the intense desire for mukti (liberation), one attains one�s sadguru (perfect master).] 3-9 Brahmaeva gururekah náparah. Brahmaeva = only Brahma; guruh = guru; ekah = one; na = no; aparah = other [Only Brahma is the guru, no one else.] 3-10 Bádhá sá yuśamáná shaktih sevyaḿ sthápayati lakśye. bádhá = obstacle; sá (fem.) = that; juśamána = helping; shaktih = force; sevyaḿ = one who [[deserves to be served]]; sthápayati = establishes; lakśye (7th case) = in the target, in the goal [Obstacles are the helping forces that establish one in the goal.] 3-11 Prárthanárcanámátraeva bhramamúlam. prárthana = prayer; árcaná = worship; mátraeva =certainly only; bhrama = error; múlam = root, cause [Prayer and ritualistic worship become a source of confusion.] 3-12 Bhaktirbhagavadbhávaná na stutirnárcaná. bhaktih = devotion; Bhagavad = God; bhávaná = ideation; na = no, not; stutih = praises, hymns; arcaná = worship [Devotion is ideation on God, not flattery of God or ritualistic worship.] CHAPTER 4 4-1. Triguńátmiká srśt́imátrká asheśatrikońadhárá. triguńa = three guńas or binding principles; átmiká = composed of; srśt́i = creation; mátriká = mother; asheśa = endless; trikońa = “three corners”, triangle; dhárá = flow [The tri-attributional primordial force (progenitrix of creation) flows on in endless triangular forms.] 4-2. Tribhúje Sá svarúpaparińámátmiká. tribhúje (7th case) = in the triangle; Sá = She, Prakrti; svarúpa = literally “own form”, self-existence; parińáma = transformation; átmika = composed of [In the triangle of forces, the three attributes of Prakrti are locked in endless mutual transformation.] 4-3. Prathamá avyakte Sá Shivánii kendre ca Paramashivah. prathamá = first; avyakte (7th case) = in the unexpressed state; Sá =She, Prakrti; Shivánii = name of Prakrti in the first phase (fem. of Shiva); kendre (7th case) = in the nucleus; ca = and Paramashivah = Supreme Consciousness, name for Puruśa [In the first stage (not yet a stage of actual manifestation), Prakrti is called Shivánii, and the witnessing Puruśa at the nucleus is called Paramashiva.] 4-4. Dvitiiyá sakale prathamodgame Bhaeravii Bhaeraváshritá. dvitiiyá = second; sakale = having a soft sound; prathama = first; udgame (7th case) = sprouting forth; Bhaeravii = name of Prakrti in the second phase (fem. of Bhaerava); Bhaerava = name of Puruśa in the second phase; áshritá = sheltered [In the second phase, when the germ of evolution sprouts, Prakrti is called Bhaeravii, and the witnessing Puruśa is called Bhaerava.] 4-5. Sadrshaparińámena Bhavánii Sá Bhavadárá. sadrsha = similar; parińámena (3rd case) = from resultant; Bhavánii = name for Prakrti in this stage (fem. of Bhava); Sá = She, Prakrti; Bhavadárá = wife of Bhava (Puruśa) [In the vibrational world there is a sequence of similarity of curvatures (homogenesis). Here Prakrti is called Bhavánii and the witnessing Puruśa is called Bhava.] 4-6. Shambhúliuṋgát tasya vyaktih. Shambhú = self-created controller; liuṋgát (5th case) = from sign, symbol; tasya = its, his; vyaktih = expression [The process of creation starts from Shambhúliuṋga.] 4-7. Sthúliibhavane nidritá sá kuńd́alinii. sthúliibhavane (7th case) = in the process of crudification; nidritá = sleeping; sá = she; kuńd́alinii = coiled serpentine [In the ultimate state of crudification, the paráshakti lying dormant at Svayambhúliuṋga is called kuńd́alinii (“coiled serpentine”).] 4-8 Kuńd́alinii sá múliibhútá rńátmiká. kuńd́alinii = literally “coiled serpentine”; sá = she; múliibhútá = fundamentally; rńátmiká = negative [The kuńd́alinii is the (force of) fundamental negativity.] CHAPTER 5 5-1. Varńapradhánatá cakradháráyám. varńa = colour (here, mental colour); pradhánatá = predominance; cakra = “cycle”, social cycle; dháráyám (7th case) = in the flow [In the movement of the social cycle, one class is always dominant.] 5-2. Cakrakendre sadvipráh cakraniyantrakáh. cakrakendre (7th case) = in the nucleus of the social cycle; sadviprah (pl.) = literally “true vipras”; cakra = cycle; niyantrakáh = controllers [Located in the nucleus of the social cycle, sadvipras control the social cycle.] 5-3. Shaktisampátena cakragativardhanaḿ krántih. shakti = force; sampátena (3rd case) = through application; cakra = cycle; gativardhanaḿ = to accelerate the movement of; krántih = evolution: kram (to cross some hurdle) [Accelerating the movement of the social cycle by the application of force is called “evolution”.] 5-4. Tiivrashaktisampátena gativardhanaḿ viplavah. tiivra = tremendous, sudden and severe; shakti = force; sampátena (3rd case) = through application; gativardhanaḿ = to accelerate the movement of; viplavah = literally “the flow that inundates everything”, i.e., revolution [Accelerating the movement of the social cycle by the application of tremendous force is called “revolution”.] 5-5. Shaktisampátena vipariitadháráyáḿ vikrántih. shakti = force; sampátena (3rd case) = through application; vipariita = opposite; dháráyáḿ (7th case) = in the flow; vikrántih = counter-evolution [Reversing the movement of the social cycle by the application of force is called “counter-evolution”.] 5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah. tiivra = tremendous; shakti = force; sampátena (3rd case) = through application; vipariita = opposite; dháráyáḿ (7th case) = in the flow; prativiplavah = counter-revolution [Reversing the movement of the social cycle by the application of tremendous force is called “counter-revolution”.] 5-7. Púrńávartanena parikrántih. púrńa = full; ávartanena (3rd case) = with the rotation or turning; parikrántih = completion of cyclic movement [A complete rotation of the social cycle is called “peripheric evolution”.] 5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati. vaecitryaḿ = diversity, colourfulness; prákrta = natural, pertaining to Prakrti (Supreme Operative Principle); dharmah = characteristic, fundamental law; samánaḿ = equal qualitative and quantitative value of two dissimilar objects; na = no, not; bhaviśyati = will be [Diversity, not identity, is the law of nature.] 5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam. yugasya (6th case) = of an age; sarvanimnaprayojanaḿ = minimum necessities; sarveśáḿ = of all; vidheyam = should be provided [The minimum requirements of an age should be guaranteed to all.] 5-10. Atiriktaḿ pradátavyaḿ guńánupátena. atiriktaḿ = surplus goods; pradátavyaḿ = should be given; guńánupátena = according to merits [The surplus wealth should be distributed among meritorious people according to the degree of their merit.] 5-11. Sarvanimnamánavardhanaḿ samájajiivalakśańam. sarvanimnamána = the minimum standard of living; vardhanaḿ = increase; samájajiiva = the vitality of society; lakśańam = indication, sign [Increasing the minimum standard of living of the people is the indication of the vitality of society.] 5-12. Samájádeshena viná dhanasaiṋcayah akartavyah. samája = society; adeshena (3rd case) = by giving direction or order, by approval; viná = without; dhana = wealth; saiṋcayah = accumulation; akartavyah = should not be done 5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah vicárasamarthitaḿ vańt́anaiṋca. sthúla = mundane, crude; súkśma = supramundane, pertaining to the atomic structure; kárańeśu (7th case pl.) = primordial causal factor; carama = maximum; upayogah = utilization; prakartavyah = should be done strictly, without any deviation; vicára = rational judgement, judgement supported by conscience; samarthitaḿ = supported by; vańt́anam = distribution; ca = and 5-14. Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo�payogashca. vyaśt́i = individual; samaśt́i = collective; sháriira = physical body (here both individual and collective); mánasa = psychic body (both individual and collective); ádhyátmika = of the átmá, spiritual body (both individual and collective); sambhávanáyáḿ = potentialities which have been and can be acquired; carama = maximum; upayogah = utilization; ca = and 5-15. Sthúlasúkśma kárańo�payogáh susantulitáh vidheyáh. sthúla = (here) both mundane and physical; súkśma = (here) both psychic and supramundane; kárańa = spiritual, primordial causal factor; upayogáh (pl.) = utilization; susantulitáh (pl.) = well-balanced; vidheyáh (pl.) = should be done properly 5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh pragatishiiláh bhaveyuh. deshakálapátraeh = space, time and person; upayogáh = utilization; parivarttante = changing; te = those; upayogáh = utilizations; pragatishiiláh = progressive; bhaveyuh = should or must Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ sarvajanasukhárthaḿ pracáritam. pragatishiila = progressive; upayoga = utilization; tattvam = theory; idaḿ = this; sarvajana = all people; hitárthaḿ = for all-round welfare, well-being; sukhárthaḿ = for all-round happiness; pracáritam = is propagated [This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.] date N/A Published in: Ánanda Sútram Ánanda Sútram Glossary Published in: Ánanda Sútram Notes: official source: Ánanda Sútram this version: is the Ánanda Sútram, 2nd edition, 2nd printing, version (obvious spelling, punctuation and typographical mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Glossary ÁCÁRYA m. or ÁCÁRYÁ f. Spiritual teacher qualified to give initiation and teach all lessons of meditation. AHAM, AHAḾTATTVA. Doer “I”, ego, second mental subjectivity. ÁNANDA. Divine bliss. ANANDA MARGA. Path of divine bliss; Ánanda Márga Pracáraka Saḿgha (Ananda Marga organization). ÁTMÁ, ÁTMAN. Soul, consciousness, PURUŚA, pure cognition. The átman of the Cosmos is PARAMÁTMAN, and that of the unit is the jiivátman. AVADHÚTA m. or AVADHÚTIKÁ f. Literally, “one who is thoroughly cleansed mentally and spiritually”; a monk or nun of an order close to the tradition of Shaeva Tantra. BALA. Energy. BHAKTI. Devotion. BHAVA. The expressed universe. BHÚTA, BHÚTATATTVA, MAHÁBHÚTA. Rudimental, or fundamental, factor of matter. The five bhútas are the ethereal, the aerial, the luminous, the liquid and the solid; and they carry, respectively, the TANMÁTRAs of sound, touch, form, taste and smell. BODHI. Intuition. BRAHMA. Supreme Entity, comprising both PURUŚA, or SHIVA, and PRAKRTI, or SHAKTI. BRAHMA CAKRA. The Cosmic Cycle – the cycle of creation out of Consciousness, and dissolution back into Consciousness, through SAIṊCARA and PRATISAIṊCARA. BUDDHI, BUDDHITATTVA. Intellect. CAKRA. Cycle or circle; psycho-spiritual centre, or plexus. The cakras in the human body are all located along the suśumná canal which passes through the length of the spinal column and extends up to the crown of the head. Some cakras, however, are associated with external concentration points. The concentration points for the cakras: (1) for the múládhára cakra, the base of the spine, above the perineum; (2) for the svádhiśt́hána, the base of the genital organ; (3) for the mańipura, the navel; (4) for the anáhata, the mid-point of the chest; (5) for the vishuddha, the throat; (6) for the ájiṋá, between the eyebrows; and (7) for the sahasrára, the crown of the head. CITISHAKTI. Cognitive Principle, PURUŚA, Pure Consciousness. CITTA. Done “I”, objective “I”, objective mind, mind-stuff. CITTÁŃU. Literally, “atom of mind-stuff”; ectoplasmic particle. DHARMA. Characteristic property; spirituality; the path of righteousness in social affairs. DRK. Substantiator, witness. GUŃA. Binding factor or principle; attribute; quality. PRAKRTI, the Cosmic Operative Principle, is composed of: sattvaguńa, the sentient principle; rajoguńa, the mutative principle; and tamoguńa, the static principle. INDRIYA. One of the five sensory organs (eyes, ears, nose, tongue and skin) or five motor organs (hands, feet, vocal cord, genital organ and excretory organ). The eye indriya (for example) comprises the eye itself, the optical nerve, the fluid in the nerve, and the location in the brain at which the visual stimulus is transmitted to the ectoplasm, or mind-stuff. JAD́ASPHOT́A. Explosion of matter; a reaction within a physical body resulting in structural dissociation. JIIVÁTMÁ, JIIVÁTMAN. See ÁTMÁ. KALÁ. Flow with curvature, in a stage of the Cosmic Cycle dominated by the mutative principle. KOŚA. “Level” or “layer” of the mind (either Macrocosmic Mind or microcosmic mind) in terms of its degree of subtlety or crudeness. KŚATRIYA. A person whose mentality is to dominate over matter, a member of the warrior social class. KUŃD́ALINII, KULAKUŃD́ALINII. Literally, “coiled serpentine”; sleeping divinity; the force dormant in the kula (lowest vertebra) of the body, which, when awakened, rises up the spinal column to develop all one�s spiritual potentialities. LOKA. A “level”, or “layer”, or “sphere” of the Macrocosmic Mind. MAHÁBHÚTA. See BHÚTA. MAHATTATTVA. “I” (“I am,” “I exist”) feeling, existential “I”. MARGI. A member of ANANDA MARGA. NIRGUŃA BRAHMA. BRAHMA unaffected by the GUŃAS; Non-Qualified Brahma. OTA YOGA. The association of PURUŚOTTAMA with each unit creation individually in PRATISAIṊCARA. PARAMÁ PRAKRTI. Supreme Operative Principle. PARAMA PURUŚA. Supreme Consciousness. PARAMASHIVA. See PURUŚOTTAMA. PARAMÁTMÁ, PARAMÁTMAN. Supreme Consciousness in the role of witness of His own macropsychic conation. Paramátman comprises: (1) PURUŚOTTAMA, the Macrocosmic Nucleus; (2) Puruśottama�s association with all creation in His extroversive movement (prota yoga); and (3) Puruśottama�s association with each unit creation individually (ota yoga) and (4) with all collectively (prota yoga) in His introversive movement. PRAKRTI. Cosmic Operative Principle. PRÁŃA. Energy. PRÁŃÁH. Vital energy. PRATISAIṊCARA. In the Cosmic Cycle, the step-by-step introversion and subtilization of consciousness from the state of solid matter to the Nucleus Consciousness. (Prati means “counter” and saiṋcara means “movement”.) PROTA YOGA. The association of PURUŚOTTAMA with all creation in His extroversive movement and with all the unit creations collectively in His introversive movement. PURUŚA. Consciousness. PURUŚOTTAMA, PARAMASHIVA. The Nucleus Consciousness, the witness of saiṋcara and PRATISAIṊCARA. RAJOGUŃA. See GUŃAS. SADGURU. Literally, “the guru who leads one to Sat, the Unchangeable Entity”; the highest spiritual guru. SÁDHAKA. Spiritual practitioner. SÁDHANÁ. Literally, “sustained effort”; spiritual practice; meditation. SADVIPRA. Spiritual revolutionary. SAGUŃA BRAHMA. BRAHMA affected by the GUŃAS; Qualified Brahma. SAIṊCARA. In the Cosmic Cycle, the step-by-step extroversion and crudification of consciousness from the Nucleus Consciousness to the state of solid matter. (Saiṋcara literally means “movement”.) SAMÁDHI. “Absorption” of the unit mind into the Cosmic Mind (savikalpa samádhi) or into the ÁTMAN (nirvikalpa samádhi). SAMÁJA. Society. SAḾSKÁRA. Mental reactive momentum, potential mental reaction. SATTVAGUŃA. See GUŃAS. SHAKTI. PRAKRTI; energy; a deification of Prakrti. SHAMBHÚLIUNGA. Fundamental positivity. SHIVA. A great Tantric guru of 5000 BCE who guided society while His mind was absorbed in Consciousness; hence, Infinite Consciousness, PURUŚA. SHÚDRA. A person of bread-and-butter mentality, a member of the worker social class. SÚTRA. Literally, “thread” (on which numerous jewels of thought can be strung); aphorism. SVAYAMBHÚLIUNGA. Ultimate point of negativity or crudity in the human body. TAMOGUŃA. See GUŃAS. TANMÁTRA. Literally, “minutest fraction of that,” i.e., of a given rudimental factor of matter. Also translated “generic essence” or “inferential wave”. The various types of tanmátras convey the senses of hearing, touch, form (vision), taste and smell. TÁRAKA BRAHMA. Supreme Consciousness in Its liberating aspect. VAESHYA. A person of acquisitive mentality, a member of the capitalist social class. VIDYÁ SHAKTI. Centripetal, or introversial, force; force of attraction to the Nucleus Consciousness; aspect of the Cosmic Operative Principle which guides movements from the crude to the subtle. VIPRA. A person who controls others by his wits, a member of the intellectual social class. VRTTI. Mental propensity. YOGA. Spiritual practice leading to unification of the unit ÁTMAN with PARAMÁTMAN.

不對的也會是對的

Mohamukta 不要害怕，祂是我們的避风港。只要跟随祂的指引，不對的也會是對的。

進化与革命

進化与革命 krantii,進化 vikrantii, 反進化 parikrantii,一個世代的進化 viplavah,革命 pariviplavah 反革命

骗子奧修，Rajiniish

讀到這篇有關奧修的文章的人，你要去告訴胡因夢，不要因為自己的無知，讀了奧修的毒物，還以爲是仙丹妙藥。 奧修所主張的公開婚姻和公開性交，完全是傷風敗俗的，有傷風化的，情欲的放縱是無法收斂，也不會止息的，反而欲罷不能，也只有那一票影劇圈人士響應和支持， 他們跑到了一個只有三千人的小城市，翻天覆地地蓋他們的根據地，修路造房，同時夥身集體靜坐，以靈修操練為名，招攬了一堆無知的群眾，金錢和對人性控制的欲求，權力的欲望，進入了政治圈，買槍欲暗殺卅長，實驗室中製造毒物，到市區的飲食店散放，許許多多的人受害，引發當地人的恐懼，為選舉奧修出來當市長，為了實現自己的陰謀，初始到各卅去以收養無家可歸的人來，給他們吃住，美其名說是給他們一倜家，等這些人安住後，告訴他們説，他們要到市政府註冊為本地公民，以期在選舉市長時，要出來選舉，選圈奧修做市長，此陰謀為廾政府發現後，禁止更多的他卅過來的無家可歸的人們，不準他們註冊為本地公民，以能行使選舉權奧修和其秘書無法還擊，只得驅使難民回歸，搞得天下大亂，無法收拾那些亂民，竟組織有自己的警察，賀手槍長槍及其他的槍械弾葯，來平亂。 後來選舉失利，導致奧修與其秘書不和，秘書和一票人士捲走一大款筆款逃逸，躲到德國邊界，奧修不能不出來公開表示立場；當初來美國之時，奧修本來是個呆頭呆腦的人，也不㑹説話，就由他的秘書代表，奧修本人就宣布不講話，好像修行頗有深度，世人不察，奧修本來就不會説話的人，現在被迫出來，開始説話，一開始就説錯話了，本來沒事的，卅政府和FBI都去查过，找不到証据，無功而返，誰知奥修的公开談話，与其秘書两人，狗咬狗，搬出了一堆乱七八糟的事情，FBI 趁虚而入，把所有乱像揭露出來，引渡了奥修的祕書和其同伙到美国法庭，分别判处刑罰，奥俢本人也郎噹入獄，因为奥修本人，吸毒上瘾，又房事过多，他經常跟其弟子们做爱，这是他自己説的，他公开对其弟子説的這個女秘书，他表示过他不会跟她作爱的，而他的女祕書却一直想要而不得，引起其弟子们哄堂大笑，

Asheville is a Desert of BaBa's Philosophy

Asheville is a Desert of BaBa's Philosophy In Asheville there are many margii sisters. They have no interest on BaBa's philosophy. They don't know it. They don't understand it. They are not interested, So they can not talk about it. They can not discuss it. Actually, most of the problem is they do not do a good and proper meditation and spiritual practice. Anyway, i see there are not so many philosophers coming out from sisters in the whole human history. Among sisters, there are a few feminism sisters in controlling organizational activities. This is not a good sign. When our family just moved here in Asheville, i found out all the sisters are interested in giving Darshan during D.C. i felt this was not right. They told me the reason why because sisters had no experience to give a talk in the public. This is absolutely not the reason to give lecture in D.C. Sisters can go to school to learn it. Why waste people's life to train sisters so they can give lecture in public. Mirabii emailed me said oh! You are new, you don't know. What's new to me as an old margii. BaBa already set up everything in the organization. Everywhere, anytime will remain the same. i remembered in my new time to be here in the organization. There were no BaBa's books to read. Every week all the margii are waiting D.C. so we could learn what BaBa said in all around subjects. All the monks and nuns also expected Crimson Dawn coming. so they could read it and transferred it to margii. Everyone could lean. Now, i understood what's going on here. So i said Ok, but don't give me all the grabagy. Then, feminism group started to move. Mirabi told the story to Kaoverii. Kaoverii called Rudranii said :" i wanted to organize people giving Darshan." At that time, i did not pay attention to it, to what's going on here. Later, i found out this is a movement, a movement to control what's going on here. Woo! Rudranii said ok! So Kaoverii started to have everyone know if they like to give Darshan, they can register and they can give Darshan in D.C. Ha! Ha! this is it. Politics! On spiritual group, it is a dark time every time people are using political power to control what they want. Not follow what a right thing to do. Feminism vs Male? what's the difference. Both are bad. Use political power even worse. Two didi here strengthen their power. Well, i spit on it. Let them play a main role here. Now i understood what Mirabii said something i did not know. i withdraw myself from D.C. i can do and practice in my own corner. i don't have the same level with your so called feminism to compete with. Verendra was macho and Mirabii was feminism. Crash existed was long ago. Why do i need to get involve? Later, election of B.P. Rudranii called into their conspiracy. I almost got into it by selling books and wrote down the book. I knew there something was not right. So i was waiting for someone to give me a clean idea about what it is should be. But no one comes forward. Well, this is it, usually, everywhere always not clear and not clean on books, anything and anywhere are involving on money. This is how i keep myself clean. i remembered What BaBa did on his account book.

公義的力量

颱风跳過台北往福建走，证明了台北有公義的力量在支撑。玛琪應该修成了到了那裡，那個地方就成為聖地，是受祝福的。

你們的美食却是我的生命

你們的美食却是我的生命 禱告說：“媽祖啊！請保佑我們能夠即時從漁人的網底逃脫出來！渔人禱告說：“”媽祖啊！保佑這次出航大有魚穫，大發利市！“ ；：”媽祖啊！求你盲目漁人的雙眼，讓他們無魚可穫！“，：”媽祖啊！請佑我們這一次出航有大豐收！“， 媽祖聽到了，心想：“怎么做都不對，真是兩面不是。” 回話對渔人和鱼們說：“我看看，你们两边不要急，讓我去問問Shrii Shrii Ananda Murtiji 好不好？”； 回話說我不是說過Prarthana Arcana Matraeva Bhrama Mulam. (Ch.3-11), Do not test my intelletual, Do you think i do not know what you need? I know you well enough, even you do not know what you really need but i know. 意思是說：“不要以為我不知道， 我比誰都清楚你们真正地需要什么，你們自己都不知道你們自己真正地需要什么，但是，我知道。” 所以经上說不要禱告，不要祈求； 你們這些小信的人啊！要知道，禱告，祈求正是修行最大错误的根源。 在密宗经典上主再一次批评那些装鬼弄神的拜拜，祈禱都是最低层次的锻练。吠陀，基督，默罕默德，耶和華，佛陀，密宗的跟随者能不戒慎恐懼？

瑜珈屋是當地的瑪琪的

瑜珈屋是當地的瑪琪的，不屬於任何的dada的或didi的，他們應該在國外工作，path of bliss的dada和didi，they listen to no one , they can do whatever they wanna do.More worse, a dada married to a didi. They still worked in the organization. Still wear their uniform. No one says about them. Ranchi's school is different, they are more organized. They are better at least they listen to Dada Rudrananda. Ranqi is also bad , they sold the properties in Mexico and transfer money to India . All Dada n Didi kept quiet. They dare not to say anything. Rudrananda always says everything he's done, all follow BaBa? Follow whom? He is a liar.

理論和實務

理論易實務難，所以為什麼密宗著重實務，只有十分之一的理論，吠陀只有理論沒有實務，所以國際古魯級的大師都出於密宗，差不多三千年出現一個，原本吠陀派都是儀式，禱告，後來從密宗的本土派學會了修行，今天的吠陀派反倒過來説他們有儀式，禱告，也有靜坐的修法，看看今天的中國的佛教，抱著一個佛陀的大腿死不放，只是不知道怎麼靜坐，就分顯密，佛陀後佛教來了一大堆的阿利安的出家人，把吠陀的東西抄到了佛教去，反正也沒有人知道，就是因為佛教盛行，實務呢？不容易，坐下來幾分鐘，不是這裡痛就是那裏痛，你看在美國的團體靜坐，就知道了，每次團體靜坐，就好像諾曼第登陸，睡的睡，躺的躺，有的坐在椅子上，有的倚在牆上，猛點頭的，不是左向的，就走右向，呼拉，呼拉的，應是有那麼一回事，還自以為功力高深，看到內行人心裏猛笑，知道他們不知道在幹嘛？説龍樹是佛教密宗創始人，其中他記得的經典，都是他跑到龍宮發現的，你們怎麼不説他是胡扯，又説有部份回家來了以後，忘記了，既然有這等功夫，為什麼不再回龍宮翻回原本再溫習一下，卻在這裡胡說八道的。其實在佛陀之前，密宗在本地已經盛行已久，，佛陀自然也懂得的，佛教密宗早在佛陀就有了嘛！上一篇文章説到佛教的錯誤，這一位空宗派(Shunyavada)導師孟達納．密希瓦不也是禱告，儀式，靜坐的修行者，僧伽派的僧伽銳阿伽利亞也是支持密宗的，只是他不承認有Ssaguna Brahma 。

PROUT--靈性生命平衡的社會哲學

每個人都應该給予對基本的生存要件，有饭吃，有衣穿，受教育等等；所以密宗经典上說了，5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam.

在法說會的戰場上

佛鼓山法會上一位法师問為什么要禪修？我回答说：悟道，法师問：什么是道？我回説：道就是道，法師說：这個回答好。一位資深的印度密宗法師聽了這個故事説此人已悟入禅法三昧。

到永恆的情境並不是那么地難

It is not difficult as you imagine. Actually, It is so easy to reach the eternity. Just remove one factor that is "time". You can not remove time from your physical but you can enter into a dimension without time. Enter a dimension without time , that does not mean you are out. You are still there. You are still alert. Why? Because your mind is there. Your mind is there to reach out far far away into the eternity , or reach in so small into eternity. That’s why you can tell what’s going on there when you come back into this four dimensional world. Ah! A frog in a well can not see this vast unlimited universe . 要到永恆是多麼容易的事，只要離開時間 。

黑人

在我有他心通的時候，發現我碰到的黑人𥚃，那些黑人碰到數學題的時候，他們的腦子不是開始運轉，一變二，二變四，四變八，腦子會想出很多，很好的觧法，他們的腦子在碰到數學題的時候，反而就停頓下來了，卡在那裡，不動作了。

佛教的错误 2

看哪！密宗是多麼地全面，而且全面地合于邏輯，可惜啊！玄奘走在修行的正道上，遠走印度，為的是得到唯識的源頭，佛教的唯識是從哪裡來的呢？當時的佛教教理，大都源自吠陀，而吠陀的哲理又大部分源自原始的密宗，在中國發揚光大的禪宗，不也源自密宗嗎！八部功法的第七部，佛教徒也希望把哲學基礎紮穩，但是不知道什麼時候，他們把“我”拿走了，沒有了“我”，那麼誰在修行呢？“我”不是成了一個沒有“家”的遊魂，那個住在身體𥚃面的本體，我們稱作靈魂，沒有身體的靈魂，我們稱為“鬼”，以後我還要在這個領域裏，會做一個詳細的說明。 僧伽派大師僧伽阿伽鋭阿的時候，佛教界各大門派中，除了順㱘派(Shunyavada)大师孟達納．密希瓦，沒有什麼能人高手，也沒有強有力的大师能够挑戰僧伽派大師僧伽阿伽鋭阿，孟達納．密希瓦是空宗（Shunyavada)也是吠陀的儀式行派(Kriya Kandii)大师；當然在這個印度市場𥚃，僧伽派和佛教徒在此狹路相逢，不免多起紛爭，安排了多次辯論，孟達納敗陣，主題就是繞在＂我＂上面，僧伽大師説如果沒有我，那麼業能依附到那裡呢？孟達納無以對。到今天佛教界仍在強詞奪理的撑著面子，说没有我，其實愈撑就愈顯得他們的無理；既然沒有我，也就是說沒有你，沒有你和我，就沒有這個世界，沒有這個宇宙，那麼談什麼世界，談什麼宇宙呢！一味的空前空後，道理不合逻辑，就是頑空。 按照佛教順㱘派的説法，宇宙始于無，終於無，萭事萭物俱是一場夢，僧伽派説宇宙是一夢幻，那麼也要有一見証體，見証這一場夢，順壓派説沒有做夢的人，一切都是虛幻，如同一條蛇被誤以為是一條繩子，僧伽說這是不可能的，有夢卻沒有做夢的人，順壓派説你要做靜坐才能明白；僧伽派説誤以為蛇是繩子，那麼也應該有那誤以為宇宙的那條繩子呀！如果沒有繩子，也就不會有誤會蛇是繩子了，而且要有個人去做出這種錯誤，同樣地要有個人去以為這宇宙是一種幻覺，意思就是說要有其他的一個本體去了解這件事，空宗説無並不是真正的無，你們説的布拉姆，我們稱之為空，所以説宇宙的幻相就是你們所謂的布拉姆 。 Yatha Shunyavadinam Shunyam; Brahma Brahmavidamstatha. "順壓説的是順壓,就是布拉姆説的布拉姆" 僧伽阿伽鋭阿說:"看的人和看的物俱是虛幻，既然是沒有人去看，那麼又會有誰把蛇認錯為繩子呢?" 順壓派的人無言以對。

amitaba

amitaba, 是一個字，音應為“amitab"； “a” 是字首，against 之意；阿彌陀佛，是音義，不是一個字或词； ta,读音“tou',音译成“陀”，ba,音'b",a"无声，不能读成“ba";amitaba 是一梵语字, 英義 "effulgent"，光辉燦烂。Here, Amitaba is a Buddha, 一位佛，一位覺者。 有一位大法師穿鑿附會地把他說成了太阳神,那根本是八竿子打不到一起,我想那位大法師既不懂梵文也不懂英文,就弄出这种笑話出來。其实每一個人都是一团光,外面的光比𥚃面的光要亮,一般常人就看不到從肉身往外透出能量的光。

3-7 Ananda Sutra

3-7. Hitaeśańápreśitoapavargah. 善行帶來福報 Hita：幸福 eśańá:欲求 preśita:引领 apavargah:行為的回報

一個誠字了得

如何修好药師佛？不容易,辛苦,長誦,再加上一声佛号,一個跪拜。前三天調理身体,星期一開始練药師佛,整天長跪不停誦心咒,一声佛号一叩首,從早上九點開始,一直到下午五點,中午有一個半鐘頭休息,下午接著三個小時的心咒,再接著就練習大光明,第二天下午就看到了药師佛和他的壇城,药師佛到我的座旁,在我耳边說:"說呀！說呀!"在三摩地境,當然明白药師佛的語意,就是要我許大願。第三天下午,誦心咒多時,快半個小時了,心想著今天可能不會來了,才如此想著,药師佛就出現在第三眼前,不用第三眼是見不到这些现象的,這一次药師佛坐在他的大位上,顯出他的莊嚴,真是所謂見多識廣,不见不知,以凡夫所見的肉体世界,已是美不勝收，再加上智慧之眼,所见之處,又是另有一番,真是常見之事,不知是人,是佛,是鬼,是神,尤其三更半夜到墳塲静坐,只聽談話声,你見得他们，还在高談潤論著,我也不說穿,我知道他们还不知道呢,不知道我能看到他們,聽到他们。當初見到古魯時,也知道巴巴不知道我也能看出他的心思,巴巴要知道我的心思,那波动的能量打來,能知道地,當下就放空以对,這又是另外一种大人們玩的遊戲罷了,在此之處,能說你的上帝是唯一真神嗎？看到了就不得不信了,也真得拿出真功夫,否則不也同凡夫俗子做個睁眼的瞎子,不知整天在瞎忙,還自以為是呢,這正是panchakosa外還有saptaloka。

上帝是怎麼辦事的？

這是創造的法則,上帝用心质創造宇宙, 修行人明白此律,耶穌常用此律行他的奇蹟,所以為什么人要多做靜坐, 因為只有經由静坐才可以穫取更多的"心貭”; 休息,睡觉當然也可以,但是心还是要静才可以,睡得心安,休息後如换一新人,如此狀況,才能得心质,静坐的心,可以進入到更深層次的静, 進而与宇宙心靈合一;心不靜,心乱如麻,憂心忡忡,不但没有心质產生,还燒掉了更多的心质,生氣,焦慮都会燒掉很多的心质, 所以為什么修行人知道生氣是修行的最大的敌人, 恐懼也是修行的最大的最终的敌人,现在你們知道了為什么有些人能如願以償，心想事成,這是個宇宙間的大秘密,我在戊戌年的新年给各位的一個紅包。

為什么"聽即解脱咒”不靈

为什么没有聽即悟道咒？为什么没有聽即中彩票咒? 为什么没有聽即考一百分咒？为什么没有聽即飛身咒？而只有聽即解脱咒, 灑灑水, 众有情与無情, 均得即時解脱, 因為我有個打死我我也不承認"我在忽悠咒"

千古一謎

三四十年前,讀密勒日巴传,模糊中依稀記得, 有一次密勒日巴在洞中修行的時日,遇到一印度修行人,各展神通,坐在蓮花座上飛昇起來,密勒日巴注意到一細節,就問那印度行者,問說,我注意到了我的蓮花座上的花瓣,都片片往外半倒,为什么你的蓮花座上的花瓣都是一片片豎挺立直的? 你們知道什么原因嚒?

2018的年運

今年是戊戌年,土火年, 下半年不利股市, 注意恐投資不利, 电子股,太陽能股, ai股,都有發展, 利长期性的投资。投資壹元, 五十一次的再轉投, 可得百萬。每個人一生当中一定有机會致富十三次, 記住要把握住, 你的子女在你的手上, 也有三,四次的机會。 九入中宫, 大利父母及女, 不宜北方走, 家居北方有病符, 卧房在北的, 要化。

種子音

aum ah hum 是唵,阿,轟,三种子音, 修行人都修過这三音, aum是創造的種子音, ah是初音, hum,是喉輪的種子音之一, 再往上的輪,無音,超越心靈了, 超出一切"表现”,没有"心", 能表现出来什么呢？幡动？風动？ 心动？此乃無心境。種子音,以前的人,不懂,前輩說,後輩用,現在懂了, 意思就是说一事一物,一因一由,一結一果, 其初創之初所爆發出來的声音,就叫作“種子音",照此參,準不錯。

得到生命真諦的人,就是這樣地活著

不聽音樂久了, 因為我有唤醒我的人性生命的音, 不讀書久了, 將近五十年, 因為我有了kosa和loka。

Mantra, 咒

海涛法師不懂咒語,不知什么可用,什么不可用,他都拿来用, 比方说海涛法師常常拿著一瓶水,到处灑,口中唸解脱咒, 說海鲜店的海鮮,給灑到水的，或聽到咒的，魚蝦蟹,猪牛羊肉等,聽到了都解脱了,那個咒根本就没有用, 那些海鮮,誰解脱了？根本都没有解脱,更莫名其妙的, 还有一個咒, 叫做"聽即解脱咒" , 解脱何其容易, 比吃飯还易, 怪不得一般人,趨之若鹜, 真要人命, 這一類的出家众, 饒了我罷! 佛教大師們,西藏高僧為什么不來個聽即悟道咒?或是來個中樂透咒？ 有一咒,不能多用,唸多了,會有反效果,那就是"解冤結"咒,念三、五,七,廿一,三十六次足了,多了反其效,受害人是自己,還要端看你自己的心力, 心力强,少遍即可收到功效。

咳! 虚雲老和尚, 你不要騙外行了

咳! 虚雲老和尚, 你不要騙外行了 一次虚雲週遊到了泰國, 他没有住宿, 待在一公園裡, 表演了一招驚人駭俗, 路人見一老和尚, 在一處樹下打坐, 不吃不动一個星期, 皆驚為高人, 於是一傳十, 十傳百, 都跑來參拜此高僧, 其实他只是在做靈体出遊的动作, 雲遊各地多日後再回到肉身裡; 其实打坐進入最高的境界Nirvikalpasamadhi, 在此境界中, 頂多三日, 這個身子骨就會承受不住, 會倒下來的, 超过三日不回, 那就是無夢的長眠, 什么意思, 死亡的意思, 如果三日内, 這個靈魂不回到他的身体裡, 這個人就會死了,這就是在Nirvikalpasamadhi境界裏會發生的的現像, 虛雲在泰國表演的就是一招, 還真的騙了不少人。我知道的Krishnamuktii 也有此能耐, 他在小時候学習的过程中, 有老師來授他如何靈魂出遊的課, 待他能夠純熟地運用此術,这位上師就回到喜玛拉雅的山洞裡, Krishnamuktii就用此法到他那上千歲的上師處学習。

没有好師傅練習再久也是枉然

柳森嚴初学氣功, 蹲馬步站椿, 在装平滿水的大瓦缸上揮直拳三個月, 水不動絲毫, 經老師指點後, 初水起漣漪, 後升漲高丈, 再澎湃水湧。這位就是傳說中和铁砂掌大師顧汝章对打三招南派的柳森嚴。練氣打坐一定要有個好師傅, 師傅一看就知道毛病在那裡, 稍為指點一下, 就能超前, 進步神速, 這也就是我在這裡说的懂不懂, 會不會, 有人静坐三十年如一日, 飛機还在航道上, 没起飛過, 許多西方人打坐, 就是如此, 許多人經过多年的kiirtan練習, 还是不得法, 就是不知方法, 又不得法, 还以為就是如此, 就應如此, kiirtan 也正如其他法門,久習之後, 要能得悉地,不得悉地, 就是在原地踏步行, 頂多像拜拜一樣, ,得了些安慰, 感觉良好, 那就慢慢地感觉好一點吧, 反正你們年紀也一大把了, 練習什么都不容易有效, 混混日子, 有個三餐飯吃, 記得的話,多行行第二課,就足夠了,唉！哀哉! 哀哉!

讀經

最好拿來讀經的文字是梵文, 呼吸的一進一出, 都有其规律, 不容易使你換氣不順, 而且記住了也不易忘, 十多年前, 花了兩三天背會了大悲咒, 到現在隨時都可以背出來, 心經也會背, 但是用中文總是不順,不信你們自己去試一試。

大法師

你相信不相信,我做過大法師, 还記得那天到一位啓靈師处, 那位啓靈師是一位淡江大学的教授, 教建築的, 我也是個初出毛驴的修行者, 因為好奇心使然, 想看看各門各派在做什么, 這些啓靈師傅在做什么？还要上缴八千元台幣, 要人家付那么多地錢去学這個幹什么？能嚷人学到些什么？第一天去了, 没看到什么, 也没学到些什么, 師傅說靈没有來，第二次去,我早到, 師傅在客廳右边的办公桌,做他的事情, 讓我在客廳隨处溜, 我看祭壇上擺了好多尊佛菩薩的像, 我逐個逐個地看, 看到一处有個小人物的靈, 我就没有吭声, 等其他学员也一一來斉, 聽師傅說靈今天來了, 我似乎知道些事情,没吭氣, 開始的時候, 師傅熄燈, 整個客廳暗暗地, 這还是台北市的夏天, 太阳还不全下山, 日落時間当在八、九点之間吧？在客廳还可以看到些東西, 我们每個人, 各就各位站著, 時間到了, 師傅開始啓靈了, 當時我蒙蒙懂懂地, 也不知道啓靈是什么, 也不知道啓靈的步驟, 師傅也没有解釋, 只見靈發動了, 起先師傅要我们閉上眼睛, 我还偷偷地謎著眼偷看, 見靈动, 整個客廳迷漫著一团霧, 有一黑影在整個客廳上下左右亂串, 師傅就在第一個学员頭上的第三眼按下, 其中唸唸有词，輪到了我, 當師傅摁到我的第三眼上, 我就看到一個像, 在第三眼內, 我仔细瞧, 不看还好, 看了一個人臉, 那個臉很清楚, 他也看到我了, 就在他看到我的瞬間, 他的臉開始生变, 变得愈变愈老,愈變愈快, 然後發出一声怪叫, 一溜煙走了, 好像似跳走了, 師傅也發出噫"的一声, 不知道發生了啥事? 頓時整個大廳安静下來, 煙务也没了, 師傅扭開燈, 今天的啓靈就此結束, 喔! 原来啓靈是这么回事, 後來我在想也不是故意去踢館, 那個靈不再來了, 我再回去过一次, 那一次師傅不在, 说他去看一位女学员, 這位女学員經过上一次的啓靈, 几周來,聽到有聲音,那声音叫她伸出她的手指頭放到蠟燭的火上燒, 她还真聽了, 就把她的手指燒坏了, 師傅到医院看她呢, 世间真有這么笨的人, 如今再也没聽过这位教授的任何消息, 我想他的生意做不成了,

小乘

小乘, Hinayana, 小乘人反嗆說,不是,我們是Tiivra, Tiivrapada, "特大", 你們大乘, "maha" 大的車子, 我們的車子比大还要大, "特大"。說小乘人心眼就是小,道在屎尿中,屎尿臭不可聞.却在身体內,髒不？髒,但是对小乘人,有比这还髒的,那就是錢,他們是自己不願沾,却要淨人去沾, 這是個什么樣的心态。

達摩

中國禅第一祖達摩祖師, 中國人知道達摩久矣, 却不知其意, 達摩, 梵字, 這個字是個非常好的字眼, 可惜, 佛教徒多不懂, 意思就是属性的意思, 中译 性, 法, 意思非常地多, 易混淆不清, 佛教徒把“Dharma”譯成“法性”，人的“達摩”是什么？ 意思就是問人的法性是什么？ 你们說說看人的法性是什么？人的法性？是什么意思？就是资深的佛教徒也難知其意,这也是佛教对"達摩''不那么重視的原因，因为他们不懂"達摩”的意思, 每一有情或無情, 都有他的達摩, 法性, 屬性, 比方说火的達摩, 火能燒；燒就是火的法性, 牛奶的達摩, 白色, 白色就是牛奶的法性, 所以你就知道"達摩"的重要性, 一個人不知道人的”達摩”, 怎么会知道生命的目标是什么呢!密宗的經典說到 2-6 Brhadesana Pranidhanam Ca Dharmah, 追求"宇宙之最"就是一個人的法性, 而且要用这种精神, 这种态度, 什么精神？什么態度？經上又說:” 2-7 Tasmaddharmah Sadakaryah. “ , 意思是說, "不断地練習"，知道生命的目的就是就是要找到神，要悟道，知道了以後就要努力不懈的修行。

法門無量誓願学

法門無量誓願学, 我在金菩提处学了药師佛心咒, 拿了千手千眼观世音的加持, 第二天和第三天的修持,都得見了药師佛, 也见过药師佛國, 第一天药師佛,要我發大願, 他從大宝座下來到我旁边, 跟我说: " 说啊！說啊！” 我没有说, 也不能说, 第二天, 才誦唸持咒不久, 药師佛又出现了, 這次他只端坐在他的大宝座上, 我可從容地观看到那莊嚴的琉璃佛國, 那真可是一個半透明的玻璃世界, 同修的門人, 經过我的见证后, 個個称奇, 座中有開过第三眼的同修, 說了, 开过第三眼的, 所见各有不同，有的能见人体的器官, 能見菩薩者可謂最高的成就。还記得第一次的Akanda Kiirtan, 我也是進入到非常高的境界, 記得LFT Sudansu, 后来就是Vijakrananda, 拿著鈴,噹,噹,噹! 噹,噹,噹,繞走了三個鐘頭, 我还不知道Kiirtan 是怎么一回事？記得那天还有Sharadha, 三個人,人很少。还有很多很多的經驗,容後有時间的話再述。

从法海的提问

从法海的提问 禪宗所謂的悟有兩重意義。第一次的悟是知道了修行方法，第二次的悟才是究竟。 法海初參六祖惠能問:「即心即佛，我不懂其義，願垂旨諭。」六祖解釋說:「前念不生即心，後念不滅即佛……。能定慧同時修，就能成佛; 法海聽了大悟。所謂大悟，不是悟道, 而是懂了修行的方法, 知道自己應該怎么做了, 這才開始修行哪！縱横六祖壇經,这种例子,不勝枚舉。

没有天堂，没有地獄

na svago, na rasatalah 没有天堂，没有地獄

Ananda Sutra Chapter 1-21

1-21 Bhúmávyápte mahati ahamcittayor prańáshe saguńásthitih savikalpasamádhih vá. 佈瑪維雅泊提，瑪哈提，阿含姆乞塔猶爾，撲拿那鍚，撒谷那史弟提西，撒維卡帕爾三摩地瓦。 遍及宇宙心靈的三部門 "我覺"，“我做”，和 “我做了” 都融入于宇宙裏，修行的最高的境界--“匿維卡帕爾三摩地”或“撒維卡帕爾三摩地” 這一節，中文版的版本，斷句錯了。 Bhuma 佈瑪; 宇宙心靈，宇宙心靈的"我覺"，"我覺" Mahat 瑪哈特。 Vyapte 維雅泊提; 遍及于， Mahati 瑪哈提，進入到我覺，進入到Mahat 瑪哈特。 Ahamcittayor 阿含姆乞塔猶爾; 這裡有"阿含"和"乞塔"，“我做”，和 “我做了” (aham 和 citta) ；意思是屬於"阿含"和"乞塔". Pranashe 撲拿那鍚，意思是"融入"。 saguńásthitih，撒谷那史弟提西；sthitih，史弟提西，狀態或是境界觧。 Savikalpa samadhi : 修行的最高的兩個境界，一是究竟三摩地，匿唯卡帕爾趴三摩地，梵語 nivikalpa samadhi , 終極三摩地，和 savikalpa samadhi 梵語 剎唯卡帕爾三摩地，意為次極三摩地，這次極三摩地是對終極而說的，這次極不是次級。 Samadhi ，三摩地，有兩字根，“sama” 和“adhi”， “撒瑪”和“阿弟”，“撒瑪”意思是＂相同的＂，“阿弟”的意思是＂目標＂。 Saguna： saguna 和niguna 的區別; 有"guna"的狀態就是撒谷那的狀態，沒有"Guna"的狀態，就是匿谷那的狀態(niguna) 。Guna 股那，有三種，悅性力量的顕示，變性力量的顯示,還有惰性力量的顯示。 瓦: 連接詞，和。

锦衣夜行

你们都知道猪怕什么，只好锦衣夜行。

2-15

2-15 Puruśah akartá phalasákśiibhútah bhávakendrasthitah guńayantrákashca. 普魯薩哈阿卡塔, 法拉薩喀惜不塔， 把哇肯爪史提塔， 古挪揚爪卡習恰。 阿卡塔的意思是＂非行者＂，法拉的意思是＂果＂，撒氣的意思是見證，佈它哈，本體；法拉沙客細布它哈，見證體頭一句話說道了絕對的意識不是行者，不是做事的本體，即做事者，肇事者，它是因果的果的見證者，即見證的本體；把哇就是"being" ，我是，我就是，我在，我存在；啃爪，核心；史提塔，位于，置於：把哇肯爪史提塔哈，至上意識是位于Saguna Brahma 的核心；谷那揚爪卡習，揚爪卡習，控制者：谷那即三束縛的功能，恰，and，和，跟，也. 整句的直譯就是說：至上意識不是做動作者，而是因果的果的見證者，也是三GUNA的控制者。 先説唯識就知此非究竟，那些二百論，五百論的，説了一堆的，你都懂，都記住了？沒，講到一堆，記不住，也多不實用，這都是那些印度教徒的婆羅門，整天無所事事地研究，搞出了這麼一大堆的無用知識，讀到了懂的人少，能拿來實用的又更少，說實在的，唯識宗所論的一點用處都沒有。