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日志


12月13日

心是莲花

 
一花一天堂;
一草一世界;
一树一菩提;
一土一如来;
一方一净土;
一笑一尘缘;
一念一清净;
*心是莲花开*
3月29日

一段禅语

 
不争,元气不伤;
不畏,慧灼闪光;
不怒,百神和畅;
不忧,心地清凉;
不求,不卑不亢;
不执,可圆可方;
不忧,快乐健康。
 
From 《山东商报》W J
12月19日

奥修---《静心:狂喜的艺术》

  第二章 通过有为达成无为
    静心永远是被动的,它的精髓就是被动。它不可能主动,因为它的本质就是无为(non
-doing)。如果你在做什么事,“做”本身就会干扰这整件事情。你的有为,你的主动,
会创造障碍。
    无为就是静心,但当我说无为就是静心时,我并不是叫你什么事也不做。即使要达到这
个无为,一个人也必须做许多事。但这种有为不是静心,它仅仅是垫脚石,仅仅是跳板。一
切“有为”都只是一块跳板,而不是静心。
    你只是站在门口,站在台阶上……门才是无为的,但是要达到头脑的无为状态,一个人
必须做许多。但是,不要把这种有为同静心混同一谈。
    生命的能量以矛盾的方式来运作。生命以辩证的方式存在,它不是一个简单的运动。生
命的能量不像河水那样流动,而是辩证的。每动一下,生命都会制造出自己的对立面,通过
与对立面的斗争,它向前发展。随着每一次新的运动,正题产生反题,这样连绵不断:正题
产生反题,与反题融合则变成合题,合题又变成新的正题,然后,又产生反题。
    我所说的辩证的运动,是指它不是一个单纯的直线运动,而是分分合合的运动,自身分
裂,制造出对立面,然后重新与对立面融合,然后再分裂成对立面。静心也是这样,因为静
心是生命中最深刻的东西。
    如果我对你说:“只要放松”,那么你不可能放松,因为你不知道应该做什么。许许多
多号称传授放松的教师在不停地说:“只要放松。什么也不用做。只要放松。”那么做要做
什么?你可以躺下来,但那不是放松。整个内心的骚动仍然存在,而且还有一个新的冲突—
—要求放松。在原有的上面倒是增加了某些东西。所有的噪音仍然存在,所有的骚动仍然存
在,还多了某些东西——要求放松。现在,一种新的紧张增加到了老的紧张上面了。
    所以说,一个在尝试着放松地生活的人,可能是最紧张的人。他注定是这样,因为他还
不懂生命是辩证地流动的。他以为生命是直线流动的,只要叫自己放松就会放松的。
    这是不可能的。因此,如果你来找我,我决不会只叫你放松。先要紧张,尽可能极度地
紧张,完全紧张!先让你的整个身体紧张起来,继续紧张,直到最大限度,尽你所能。然
后,突然之间,你会感到放松来到了。你已经做了你所能做的一切,现在,生命能量会产生
对立面。
    你已经把紧张推到了顶峰,现在没有什么可再进一步的了,你已经无路可走。整个能量
都已经给了紧张,你无法无限地持续这种紧张了,紧张必须化解掉,它很快就会开始化解
的,现在对于它,你成为一个关照者。
    通过紧张,你来到了边缘,来到了起跳点,那就是为什么你不能再继续紧张下去了。如
果你继续紧张下去,你会爆炸、死去。已经到了最佳的点了,现在,生命能量自己会放松。
    生命能量放松了。现在你要觉知,看着放松的到来。身体的每一个部位,身体的每一块
肌肉,身体的每一根神经都会自然地放松,不用你做任何事。你并没有做任何事来放松它,
而它在放松。你会开始感到机体的许多点在放松,整个机体不过是无数的放松的点的集合
体,只要觉知。
    这种觉知就是静心。但它是一种无为,你什么也没做,因为觉知不是一个动作,它是你
的本性,也是你存在的固有的品质。你就是觉知,你的成就就是不觉知,而且你是作了很大
的努力才获得的。
    所以,对我来说,静心有两步:第一步是主动的,这本不是静心;第二步是完全不主动
的,被动的觉知,那才是真正的静心。觉知永远是被动的。一旦你变得主动,你就会丧失你
的觉知。只有在觉知达到了不必靠静心来获得、认识或者感觉的时候,你才有可能既主动又
觉知。
    当静心变得没有用了,你就要把它完全丢开。现在,你是觉知的。也只有到这个时候,
你才能既觉知又主动,否则没有可能。如果仍然需要静心,你就不能在主动中有觉知。
    如果你已经成了静心的,你就不再需要静心了。然后你才可以主动,但即使在那样的主
动中,你也仍然是被动的旁观者。这时你决不是那个行动者,你永远是在观照着的意识。
    意识是被动的……静心也必然是被动的,因为它只是通往意识的门,通往完美意识的
门。所以当有人在谈论什么“主动”的静心时,他们是错的。静心就是被动。你可能需要一
点主动、做点什么才能达到静心,那是可以理解的,但这绝不是因为静心本身是主动的。还
不如说,正因为你主动地度过了这么多世,以至于主动已成为你的头脑的重要部分,你甚至
需要以主动来达到不主动。你已经那么陷入主动,以至于无法丢掉它了。因此,像克利希那
穆尔提那样的人可以不断地说:“丢掉它”,而你则不断地问怎样才能丢掉它。他会说:
“别问怎样。我说的只是:丢掉它吧!不存在‘怎样丢’的问题,不必问‘怎样丢’。”
    在某种程度上,他说得对。被动的觉知或被动的静心的确不存在“怎样”的问题。不可
能有,因为一存在“怎样”,就不可能是被动的。但是,他说得也不对,因为他没有考虑听
的人,他在讲他自己。
    静心没有任何“怎样”,没有任何技巧,没有任何技术。因此,克利希那穆尔提是绝对
正确的,只是他没有考虑到听的人。听的人身上除了主动别的什么也没有;对他来说,一切
都是主动的。因此当你说“静心是被动的、非主动的、无选择的,你在里面就是了。不需要
任何努力。它是不需要努力的”这些话时,你用的是听者无法理解的语言。他懂得这些话的
字面意义——难也就难在这里。他说:“理性上,我完全明白。你说的一切,我完全听懂
了。”但是他无法理解其中的涵义。
    克利希那穆尔提的教导毫无神秘可言。他是最不神秘的一个导师。没有任何神秘,一切
都显得那样清晰、精确、有分析、合乎逻辑、合乎理性,从而谁都能懂。而这竟成了最大的
一个障碍,因为听的人自以为懂了,其实他懂的只是字面上的那部分,他不懂被动性的语
言。
    他懂得人家对他说的话——一些语词。他听了、他懂了,他知道那些语词的意思,他把
它们联结起来,在头脑里呈现出一幅完整的图画。人家说的话,他听懂了;有了心智的沟
通。但是他并不懂被动性的语言,他不可能懂。就他目前的状态而言,他是不可能懂的。他
只能听懂行动的语言、活动的语言。
    所以我不得不谈一谈主动,我不得不要用主动把你带到一个点,在那里你能够跳入被
动。主动必须达到一个极限、达到边缘的一个点,在那里你变得不可能再主动了,因为如果
还有可能主动,你会继续主动下去的。
    你的主动必须被耗尽,无论你能做什么,务必让你去做。无论你做的是什么,务必逼你
做下去,直到在某一点上你自己大叫:“这下我什么也不能做了,要做的都做了。现在什么
也不可能了,什么努力也不可能了。我精疲力竭了。”
    到那时,我说:“现在,你丢掉吧!”这个丢掉是可以被传达的。你处在边缘,你已准
备好丢掉了,你这时才能听懂被动性的语言。在这以前,你不可能懂;你太充满主动了。
    你从来还没有到达过主动的极点。东西只能在极端处被丢掉,决不可能在中途就被丢掉
了。你不可丢掉它。你能丢掉性,如果你已经完完全全在它里面,那么你就能完全丢掉它;
否则不可能。任何东西只要你走到了它的极限,前面无路可走,回头又没有理由,那么你都
会丢得下。你能丢开它,因为你已经彻底了解它了。
    当你彻底了解一件事物后,它就会使你感到厌倦。也许你想要再进一步深入,但是如果
已经无路可进了,那么你只好“死了一样地停下来”。既不能回头,又不能前进,你到了走
投无路的境地。那时,你就能够丢掉它,你就能够变得被动。一旦你变得被动了,静心就会
发生。它像花开一样来到你的身上。这是一个掉进被动性的“死了一样地停下来”。
    所以,对我来说,是努力引导到不努力,是行为引导到无行为,是头脑引导到静心;是
这个物质世界引导到开悟。生命是一个辩证的进程,它的对立面是死亡。要利用它,不能只
是丢掉它。
    利用它,你就会被抛进它的对立面。要觉知:当你被抛进波浪中时,要保持觉知。这不
难。当你从紧张的高潮来到放松的一点上,是很容易保持觉知的,十分容易。那时就不难
了,因为要保持觉知,你就不得不只能是被动的,只能是观照的。
    甚至不应该有观照的努力,不需要。你通过活动感到精疲力竭,你只会觉得:“够了!
去他妈的!”于是只有静心存在,没有你。这滋味一旦尝到,就再也不会失去了。它会与你
同在,不论你移到哪里,不论你走到哪里。
    它与你同在。然后它还会渗透进你的活动。会有主动性,而同时,在你的存在的正中
心,会有一个被动的宁静。在四周是整个世界,在中心是梵。在四周,有各种各样的活动;
在中心,只有宁静。但这是充满生机的宁静,而不是一片死寂,因为这片宁静孕育着一切,
甚至包括主动。
    一切创造力都来自这种宁静,这是充满生机的宁静。所以每当我说“宁静”,我指的不
是墓地里的寂静,不是人去楼空的寂静。不,我是指一颗种子的宁静、一个母亲的子宫的宁
静、地下树根的宁静。它蕴藏着巨大的隐藏的潜力,不久它就会显出来的。
    行动还在那里,但已经没有行动者了,没有做的人了。这就是探索;这就是追求。
    有两种相对立的传统:一种是瑜伽,一种是山科亚①派。瑜伽说,不努力则一无所得。
整个瑜伽、整个帕坦加利②的瑜伽、胜王瑜伽③不过就是努力。这已经成为主流,因为努力
是许多人都能理解的。活动能为人所理解,所以瑜伽一直是主流。有时也有些怪人说:“没
有什么是要去做的。”龙树④、克利希那穆尔提、黄槃——都是些怪人!他们说:“没有什
么是要去做的,什么也别做。不要问什么方法。”这就是数论派的传统。    
  ①山科亚(samkhya):印度六派正统哲学体系之一。又译为数论。它持一种前后
一贯的物质(原质)和灵魂或自我(原人)的二元论。——编注②胜王瑜加(Rajayoga):
瑜伽的一种,又译作拉贾瑜伽。——编注③胜王瑜加(Rajayoga):瑜伽的一种,又译作拉
贾瑜伽。——编注④龙树(约公元150~约250):印度教哲学家,中观学派的创始人,死
后百年被尊为菩萨。——译注
    世界上其实只有两种宗教:瑜伽和山科亚。但是数论派一直只是偶而有极少的人感兴
趣,所以它被谈论得不多。那也是为什么克利希那穆尔提显得新奇而有独创性的原因。他只
是因为山科亚太少而显得这样的。
    人们只知道瑜伽。世界上到处都有瑜伽师、阿希拉姆(ashrams,围绕一个圣人而形成
的修行的村落或社区)和训练中心。瑜伽是努力的传统,这是众所周知的。山科亚则根本没
有人知道。克利希那穆尔提从未说过一句有新意的话,只是因为我们不熟悉山科亚的传统,
所以它才显得是新的。只是因为我们极其无知,世上才出现了种种革命。
    山科亚意味着知识,知道。山科亚说:“只要知道就够了;只要觉知就够了。”
    不过,这两大传统恰恰是辩证的关系。在我看来,它们并不对立,它们是辩证的关系,
可以综合。那种综合,我称之为通过努力而达到无努力:通过山科亚而达到瑜伽,通过瑜伽
而达到山科亚——即通过有为而达到无为。在这个时代,这两种对立而辩证的传统都不能单
独起作用。你可以利用瑜伽达到山科亚,而你不得不借助瑜伽才能达到山科亚。
    你如果懂得黑格尔的辩证法,你会清楚地看到这个事情的全貌。马克思以后,没有人应
用过辩证运动这一概念,虽然马克思的用法完全不像黑格尔的用法。马克思把辩证运动的概
念用于物质进化、用于社会、用于阶级,以证明社会是通过阶级与阶级斗争而进步的。马克
思说:“黑格尔是头在地倒立的,我使他重新双脚着地。”
    但是实际情况恰恰相反。黑格尔是双脚着地站立的,马克思把他倒了过来,头着地。辩
证法这一内涵丰富的概念是十分美好、十分有意蕴的,它很有深度。黑格尔说:“一个思想
的前进,意识的前进总是辩证的。意识通过辩证法而前进。”
    我说任何生命力都是通过辩证法而前进的,而静心是其中最深刻的现象,静心是生命力
的爆发。它比原子爆炸还要深刻,因为原子爆炸不过是一个物质颗粒在爆炸,而静心则是一
个活的细胞、活的存在、活的生命在爆炸。
    这种爆炸是通过辩证法而到来的。所以要运用活动,又要记住没有活动。你必须做很多
事,但是记住,所有这一切有为都只是为了达到一个什么也不做状态。
    山科亚和瑜伽看上去都很简单。克利希那穆尔提并不难,他很简单,因为他只是选用了
辩证法的一个部分;因此显得非常前后一致。克利希那穆尔提是非常一致,绝对的一致。40
年来他没有说过一句不一致的话,因为他选择的是全过程的一个部分,它的对立面被拒绝
了。维味克南达①也是一致的,他选择了一部分。    
  ①维味克南达(Vivekananda,1863~1902):印度教精神领袖、改革家。提倡实
践哲学,重视社会改革。创立罗摩克利希纳传教会。——译注
    我可能显得非常不一致。或者你可以说,我的不一致倒是始终如一的。运用辩证法,通
过紧张而放松,通过行动而静心。
    这就是为什么我要谈谈有关禁食的事情。禁食是一个行动,一个非常深入的行为。进食
的活动并不是一个比禁食更大的活动,因为你吃了以后就忘记,这算不了什么活动。但是如
果你不进食,这就是一件大事了,你无法忘记它,全身都记着它,每一个细胞都在要求它,
整个身体陷在一种骚动不安中。这是极其有活动性的,主动的,是彻底主动的,而不是被动
的。
    跳舞并不是被动的,而是十分主动的。跳到后来,你会变成运动;身体被忘记,只有运
动还在。其实,跳舞是一件最最不可思议的事,是一件最最超凡脱俗的艺术,因为它只是运
动中的节奏。它是绝对非物质的,所以你无法抓住它。你可以抓住舞蹈者,但是决不能抓住
舞蹈。它散化在宇宙中,它在那儿,然后又不在那儿;它不在这儿,然而突然又在这儿——
它无中生有地在这儿了——它来自空(nothing),然后又归于空。
    一个舞蹈家坐在这里,他里面没有舞蹈。但是如果是一个诗人坐在这里,他里面可能有
诗;诗可以存在于诗人里面。一个画家坐在这里,以一种非常微妙的方式,画就已经呈现出
来了。在他作画以前画就已经存在了。但是在一个舞蹈家那儿,什么也没有呈现,而如果
有,那么他只是一个匠人,而不是一个舞蹈家。舞蹈是一个新的进来的现象,舞蹈家只是变
成了一种工具,舞蹈接管了。
    一个本世纪最伟大的舞蹈家尼任斯基①到最后他发疯了。他也许是有史以来最伟大的一
位舞蹈家,但是舞蹈对他变得那么深入强烈,以至于人迷失在舞蹈中了。在他的最后的几年
中,他已经不能控制它了。在任何时候、任何地方,他都能够开始舞蹈。而当他在舞蹈时,
谁也说不准什么时候会结束,他甚至会持续整个晚上。    
  ①尼任斯基(Nijinsky,1890~1950):俄国名盛一时的芭蕾舞家。1919年因患
精神分裂症,退出舞台,时年29岁。——编注
    朋友们问他,“你怎么了?你一开了头就没个完。”尼任斯基答道:“‘我’只是在开
始时存在,随后由什么东西接管了,而‘我’就没有了——是谁在跳舞,我不知道。”他发
疯了,被关进了疯人院,他死在疯人院里。
    做任何的活动,一直做到它的极限,要么疯狂,要么静心。不冷不热的追求是不会怎么
样的。
9月17日

人间佛国

《景德传灯录》:

 

梁武帝问达摩说,“,朕自即位来,建造寺院,抄写经文,还劝无数人出家为僧。如此种种,功德几何?”

达摩答:“无功德。”

梁武帝问:“为何无功德?”

达摩答:“人天小果,有漏之因,如影随形,虽有非实。”

梁武帝问:“何为真正功德?”

达摩答说净智妙圆,体自空寂,如是功德,不以世求。”

 

佛家云因果有报,修得功德。然,昨日和一友人聊于此,其人曾近佛后远佛,曰善恶无报,应斩丑恶以扬善。言于此,本人虽非佛教徒,但知投机主义功德心要不得。佛家四法印讲,“诸行无常,诸法无我,涅磐寂静,有漏皆苦”。茫茫宇宙,“此生而彼生,此来而彼灭”,刹那间生灭相继,是谓“无常”。佛家心存善念,斩恶灭生,如此戾气,真是要之不得。

 

这段针灸的日子听夏医生讲了不少佛法,自己回家闲来读读《道德经》。风云变幻的日子,力求寻一份静谧,给自己一个正确的选择。又言及我,佛讲求“无我”。可见,此人道行浅之又浅。但话归于题,有信仰的人看似更加幸福、安祥快乐。基督徒到佛教徒,眼前的个个真例似乎见证如此。

 

若世间人都可行依于此,无论称其为人世佛国还是人生天堂都是极幸福的地方。yet 似乎只可是想想。

 

7月2日

My Bible study time in CIF

I am Ming Ming, a postgraduate student of ANU and one member of CIF. Now I am on holiday, waiting for the graduation ceremony. Without doubt, I am enjoying a fantastic time here. In terms of study, it is ANU that will never dissatisfy your desire for studying. In terms of life, it is Canberra that will offer you an opportunity to experience a mix of cultures worldwide and the kindness of even strangers passing by. In terms of traveling, it is Australia which can provide you various sorts of endless amazing spots as long as you are ready to explore. Yet, something which impresses me further and deeper is CIF (Crossroads International Fellowship), in which I spend my fantastic Bible study time with my lovely Christian and non-Christian friends with different backgrounds. Additionally, this not only means the first time for me to get access to the Holy Bible and Christians but also the beginning of my relationship with Christianity.

 

About CIF

 

Actually, before arriving here, I had little understanding of Christianity. However, I know that western culture, arts, customs and even academic thoughts have been impacted significantly by it. Besides, I am a person who has great interest and desire to know about religious issues. Consequently, when I heard the news from Annie, one of my classmates, I could not wait for the coming time. One thing I would like to say here is about the name of CIF. The first bachelor degree I have got is related to economics and international trade. CIF is one of the common payment methods, namely Cost, Insurance and Freight. Yet, this CIF is extremely different from that one. This information below is provided by CIF about itself.

 

CIF is a group especially for international students. We are part of Crossroads Christian Church. We meet every Sunday at 4:30pm in the Bernard Neumann Room, Bruce Hall, ANU, to learn from the Bible, make new friends and have a free meal together. Everyone is welcome.

 

Yes, each Sunday, we will get together to sing songs at the beginning and then pray. After that, a specific speech will be given by CIF leaders, UniChurch friends or Christians from any Christian groups. He or she will explain and help all members to understand and think deeply about the weekly topic. After that, CIF attendees will be divided into various small groups, including normally 4 to 6 people. At that time, you can ask any words, sentences or key points you do not completely know or understand. Last but not least, there is free yummy dinner provided.

 

Friendship from CIF

 

Here in CIF, there are friends worldwide. The person who sits besides you might come from Europe, America, Middle East, Asia, Africa or Australia. Last week, we just welcomed a new member, a girl who comes from Baghdad that just suffered from the smoke of gunpowder. Among those people, some are Christians, some are like me who have gained a great interest in Christianity, and some have more interest in the later meal or practising English. J No matter what your real purpose, if you join CIF, join this Bible study group, all CIF members will welcome you with their kind and sincere smile.

 

Apart from bible study during CIF, each overseas student can have one local friend to learn about the Bible and practise English. For me, I am really lucky to have the outstanding and the best female Christian Anna, CIF leader Derek’s wife, as my partner. Also, this couple are my closest local friends in Canberra. Besides, Anna and Derek’s love story has been attributed greatly to their common faith. That was according to God’s good will. Currently, Derek is a lawyer and Anna works for the federal government. Yet, these things are less significant to them. Their meaning of life is to offer themselves to Jesus and help others know about Jesus. Next year, both of them will give up their higher income jobs, head for Sydney and go to a special Christian college to pursue their Bible study. Dearest friends, bless you. J

 

Amazing Christianity

 

Someone asked me before, “The Holy Bible, merely one book, might take a couple of days to read through it. It is not like a subject like Media or Information systems, where you need to learn everything about these systems. So what are you studying? And why so many people keen to read it? ” Well, please look at these Christians. I am sure you can find the answer by your own eyes and thoughts. Actually, CIF is just a small group. After CIF, there is another bigger place for Christians called UniChurch on the ANU campus. There are about 30 people in CIF, while there are approximately 200 or 300 people in UniChurch. Now, the lecture theatre has become a church. Yes, it is a church, which is not a special building, but a place for Christians to meet, discuss, encourage and pray together. That might be a common misunderstanding which I had before as well. Citizens in Canberra are famous for their higher education background and higher incomes. In CIF or UniChurch, there are government officials, average citizens, and the majority of them are students and professors of the Australian National University or the University of Canberra. Now, look at them. Think about them. Such a huge group of young people! They have a higher education background. They come together, because of one faith, because of the Holy Spirit, because of Jesus. They are brothers and sisters. They are children of the Lord. What kind of spiritual power is this?

 

Apart from the Bible study, leaders of CIF always provide some great ideas to enhance friendship, to make our overseas study time colorful. For instant, Girls/Boys Night, Games Night, Pizza Movie Night, BBQ and Bush Walk are all impressive events. Here, you can hardly feel that Christianity is merely about boring rules. What actually happened here are mates singing, laughing, mutual encouraging, freely expressing, deeply discussing and international friendship.  

 

My memorable experience of CIF

 

I myself serve as a typical example who has gained great friendship from CIF. Yes, I have made lots of friends here. Except for the members I mentioned above, there are many other brilliant and nice people. In terms of weekly music, Steven’s a handsome guy who usually leads the singing part. Fionna, a Southeast Asian girl, is an amazing piano player. Grace, a Malaysian girl, used to study in the University of Melbourne and is currently working in the government. You can hardly find her in discussion groups, because she is always busy preparing dinner for later. Sonya, a primary school teacher is preparing together with Grace. She is pretty nice - she helped me do an interview for my Consumer Behavior research. Conan is in charge of allocating name tags. Adam manages the CIF library. Again, there are many knowledgeable members and funny guys. Like Josh, this Korean guy with great sense of humor, usually makes some impressive announcement.

 

Apart from friendship, regarding my experience, I am usually atrouble maker” not only during CIF discussion, but also coffee discussion time and mail discussion. What I have learnt from the Bible always reminds me of some other seemingly inconsistent ideas from Buddhism, Taoism, Philology and Psychology and so forth. For example, with regard to world creation, Taoism indicates that the nature of the world is chaos. It occurred and develops by nature. There is nothing which can control all this, therefore people should live a natural way. Doing nothing also means doing everything. While Christianity suggests that it is the Lord who created this world and human beings. Everything is in the control of the Lord. How far different are these ideas? The second example is about satisfaction. They argue that only believing, trusting and loving Jesus can lead to real satisfaction. As a marketer, I have learnt to achieve the business goal by fulfilling consumers’ desire and needs. I drew and showed Maslow’s five level satisfaction theory to demonstrate the actual picture of this world. Besides, how could that theory explain me, a kind of person who believes she is living a satisfied life not as a Christian? Another example is the topic of death. According to the Holy Bible, Christians can go to paradise, while non Christians will go to hell after their death. Do you think what Buddhism says is more fair and acceptable? Those who did more good deeds will go to the heaven, those who did more bad deeds should go to the hell, while the average people just drink that Meng Po soup to release their previous memories and jump into another new life’s body. Last but not least, about meaning of life, great people such as Alexander, their people and offspring are continually mentioning and passing on their great achievement one generation to another. Is this meaningless also? The examples are endless. And eventually each concern has been answered. What I would like to highlight here is there is no exception, since each time, those Christians, no matter who, will endeavor to explain to you and help you understand with their patience. I do appreciate it, mates.

 

Now, I am going to graduate and leave Australia. Dear Anna said, “You are invited to come to dinner before you leave.” Dear Deepa said, “We should hold a party, which one do you prefer, ice cream or plain cake?”     (Deepa is an Australian who comes from Wollongong yet has an Indian background. She is a pretty girl and in charge of CIF transport.) Dear Sarah sister asked me whether I had arranged my accommodation in London or not, when she heard I would go to University College London to pursue my further study. She told me she had worked in London several years ago and she could introduce some Christian friends to me. Come on, guys, all of you are so nice. I am not a Christian, yet I do love you. J

 

Conclusion

 

So now, I have got a general idea of Christianity through my relationship with CIF. To be honest, I like studying the Bible, but also sutras of Buddhism and Tao Te Ching of Taoism. Actually I used to search for different kinds of power which were supposed to contribute to enrich ourselves and live a balanced life. Yet, later I found I could not handle all of these things like Kant did. He served as a typical ideal example to me, in that he was an atheist yet mastered all religion issues and was particularly close to Christianity. Because these days I have been influenced to reconsider many aspects of ourselves, and of this world, it turns out to be fundamentally vital to clarify the true meaning of life and the true faith.

 

Basically, the main puzzle for me is the struggling of various spiritual schools. As a matter of fact, the more you know about Jesus, the more you would like to know further. The more you get along with the Christians, the more you can feel there seems to be a kind of invisible power that makes them live such peaceful and bright lives. I am curious about such power and I am shocked by such power. Fortunately, I am on the way to exploring something really critical in this world. I know it is not about title, income, degree, status etc. Thanks again, CIF and all my friends. You are my valuable treasured memory forever and ever. J


应安娜姐姐要求,写了一个英文版的。刚送她回家,今天参加完我最后一个CIF。此文,以作留念。That is the end, also the beginning.

6月4日

Discuss with Anna in terms of Holy Bible Study

 Hi dear Anna,

 

Tks for your asking. Actually I have got some questions after finishing reading all MARK on Tuesday.

Yet, I am involved in two reports and lots of group meetings. Therefore, after studying I am tired to face to computer again. Please forgive me dear.

 

These days, I am always thinking about the death of Jesus.

 

To be honest, I am not an exception who has numerously doubt about this issue...Perhaps this is another key point for people to believe in Jesus. 

 

However, such a story seems not strongly convincing me... 

I would like to know when you read about it, what were your opinions at that time? 

 

Hi again!

 

I thought you would have some questions  :-)

 

You are right, there are many people who have doubts about the resurrection of Jesus, and his miracles, and so on.  That is why there are so many books written about the topic. Again, I recommend you finish reading Lee Strobel's book.  (There are heaps of others I can lend you if you want.)

 

I grew up believing that God exists.  It is very clear in my mind that a 'god' created the world and that we are not the most intelligent or powerful beings in this world.  So, when I read about Jesus life and death and resurrection, it was surprising, but easy for me to think it is possible.  Of course, if there is a god who created the world, this god can do many other things like this without difficulty.

 

You also believe in many things which others have doubts about - such as wearing bracelet to get peace from Buddha, tying red string on your mobile phone because it's a good year for you to wear red, and so on.  I think most people in the world do beleive in some powerful being (a god) who can influence their life. 

 

Now the question for both of us is - who is this being?  Is it Buddha, or an unknown force, or 'nature', or the God of the Bible?  I think that there is a lot of evidence to say that it is the God of the Bible - and Mark's writings about Jesus, a real man who really lived here on earth a while ago, who people saw and touched and watched die, they buried him, and they saw him walking around alive again after 3 days - this is just one piece of that evidence.

 

There is much evidence outside the Bible too, which Lee Strobel also talks about in his book.  Also, I find confirmation of the fact that Jesus is God, in my heart, because since I have become a Christian my life has changed in so many ways that is difficult to explain if God isn't true.  Many other people have similar stories.  No one piece of evidence is enough, but all together there is a HUGE body of evidence which leads me to believe that Jesus really did rise from the dead, and really is the Son of God, with the power to save us from death (our punishment by God for forgetting about or ignoring him).

 

…….

 

Anna, I do love your comments! Beautiful!!!

 

Can I put them on my blog to share with other guys?:) Please...

 

Again, I totally agree with you. The cultural background of a person can greatly put influence on his or her belief or faith. Yet, learning is another vital thing.

 

It is so important that every person thinks through the issues for themselves rather than just relying on other people's ideas.

 

Definitely! I do appreciate having chance to discuss with you on these things here. It is the time for me to reconsider this world and the power behind all the surface issues.

 

Thanks again dear Anna,

 

Cheers,

 

 
5月9日

Tao Te Ching

Nurture the darkness of your soul
until you become whole.
Can you do this and not fail?
Can you focus your life-breath until you become
supple as a newborn child?
While you cleanse your inner vision
will you be found without fault?
Can you love people and lead them
without forcing your will on them?
When Heaven gives and takes away
can you be content with the outcome?
When you understand all things
can you step back from your own understanding?

Giving birth and nourishing,
making without possessing,
expecting nothing in return.
To grow, yet not to control:
This is the mysterious virtue.


------10: Tao Te Ching
5月1日

生者何义?Everything is Meaningless?

Ecclesiastes 1:2-11 from Bible
 
The words of the Teacher, son of David, King in Jerusalem:
"Meaningless!Meaningless!" says the Teacher.
"Utterly meaningless!Everything is meaningless."
 
What does man gain from all his labor at which he toils under the sun?

Generations come and generations go, but the earch remains forever.
The sun rises and the sun sets, and hurries back to where it rises.
The wind blows to the south and turns to the north; round and round it goes, ever retuning on its course.
All streams flow into the sea, yet the sea is never full.
To the place the streams come from, there they return again.
All things are wearisome, more than one can say.
The eye never has enough of seeing, nor the air its fill of hearing.
What has been will be again, what has been done will be done again; there is nothing new under the sun
Is there anything of which one can say, "Look!This is something new"?
It was the here already, long ago; it was here before our time.
There is no remembrance of men of old, and ever those who are yet to come will not be remembered by those who follow.
Wisdom is Meaningless.
Toil is Meaningless.
Riches are Meaningless.
The Conclusion of the Matter:
Fear God and keep his commandments, for this is the whole duty of man.
For God will bring every deed into judgement, including every hidden thing, whether it is good or evil.
 
 
Personally, this chapter discusses the meaning of life. 这个TEACHER从知识、智慧、财富、美女、吃喝玩乐诸多一切均找不到一丝快乐与生命的真谛。Apparently, they persvade people to fulfill the unique goal of life: trusting Jesus rather than anything else. 因为人们的终场是一致的:死亡。Acctually, I love the literature, which turns out to be like poem instead of the content.
 
生者究竟何义?从马斯洛的需求层次理论上讲,人追逐五层不同的需求,从基本的生存到社会从属到自我实现。有人为自己活着,有人为亲人、爱人活着,有人不知道自己为什么活着,有人痛恨自己活着。
 
也许不懂得珍惜的人该去看一下SAW这部片子,对some guys而言,也许真的是只有经历死亡这一关才知道cherish the life...
 
既然上天赋予了我们生命,这就是最宝贵的财富。大家都不知道自己有多少明天,但绝对不是把每天当最后一天来及时行乐。每个人心中都有一个尺度,不同旅程不同风景,对得起自己的心就够了。
3月20日

《呻吟语》之广喻

呻 吟 语              [明]吕坤

【广喻】

  剑长三尺,用在一丝之铦刃;笔长三寸,用在一端之锐毫,其馀皆无用之羡物也。虽然,使剑与笔但有其铦者锐者焉,则其用不可施。则知无用者,有用之资;有用者,无用之施。易牙不能无爨子,欧冶不能无砧手,工输不能无钻厮。苟不能无,则与有用者等也,若之何而可以相病也?

  坐井者不可与言一度之天,出而四顾,则始觉其大矣。虽然,云木碍眼,所见犹拘也,登泰山之巅,则视天莫知其际矣。

  虽然,不如身游八极之表,心通九垓之外。天在胸中如太仓一粒,然后可以语通达之识。

  着味非至味也,故玄酒为五味先;着色非至色也,故太素为五色主;着象非至象也,故无象为万象母;着力非至力也,故大块载万物而不负;着情非至情也,故太清生万物而不亲;着心非至心也,故圣人应万事而不有。

  凡病人面红如赭、发润如油者不治,盖萃一身之元气血脉尽于面目之上也。呜呼!人君富四海,贫可以惧矣。

  有国家者,厚下恤民,非独为民也。譬之于墉,广其下,削其上,乃可固也;譬之于木,溉其本,剔其末,乃可茂也。

  夫墉未有上丰下狭而不倾,木未有露本繁末而不毙者。可畏也夫!

  天下之势,积渐成之也。无忽一毫舆羽拆轴者,积也。无忽寒露寻至坚冰者,渐也。自古天下国家、身之败亡,不出积渐二字。积之微渐之始,可为寒心哉!

  火之大灼者无烟,水之顺流者无声,人之情平者无语。

  风之初发于谷也,拔木走石,渐远而减,又远而弱,又远而微,又远而尽。其势然也。使风出谷也,仅能振叶拂毛,即咫尺不能推行矣。京师号令之首也,纪法不可以不振也。

  背上有物,反顾千万转而不可见也,遂谓人言不可信,若必待自见,则无见时矣。

  人有畏更衣之寒而忍一岁之冻,惧一针之痛而甘必死之疡者。一劳永逸,可与有识者道。齿之密比,不嫌于相逼,固有故也。落而补之,则觉有物矣。夫惟固有者多不得,少不得。

  婴珠珮玉,服锦曳罗,而饿死于室中,不如丐人持一升之粟。是以明王贵用物,而诛尚无用者。

  元气已虚,而血肉未溃,饮食起居不甚觉也,一旦外邪袭之,溘然死矣。不怕千日怕一旦,一旦者,千日之积也。千日可为,一旦不可为矣。故慎于千日,正以防其一旦也。有天下国家者,可惕然惧矣。

  以果下车驾骐骥,以盆池水养蛟龙,以小廉细谨绳英雄豪杰,善官人者笑之。

  水千流万派,始于一源,木千枝万叶,出于一本;人千酬万应,发于一心;身千病万症,根于一脏。眩于千万,举世之大迷也;直指原头,智者之独见也。故病治一,而千万皆除;政理一,而千万皆举矣。

  水签、灯烛、日、月、眼,世间惟此五照,宜谓五明。

  毫厘之轻,斤钧之所藉以为重者也;合勺之微,斛斗之所赖以为多者也;分寸之短,丈尺之所需以为长者也。  

  鉴不能自照,尺不能自度,权不能自称,围于物也。圣人则自照、自度、自称,成其为鉴、为尺、为权,而后能妍媸长短,轻重天下。

  冰凌烧不熟,石砂蒸不粘。

  火性空,故以兰麝投之则香,以毛骨投之则臭;水性空,故烹茶清苦,煮肉则腥膻,无我故也。无我故能物物,若自家有一种气味杂于其间,则物矣。物与物交,两无宾主,同归于杂。如煮肉于茶,投毛骨于兰麝,是谓浑淆驳杂。物且不物,况语道乎?  

  射之不中也,弓无罪,矢无罪,鹄无罪;书之弗工也,笔无罪,墨无罪,纸无罪。

  锁钥各有合,合则开,不合则不开。亦有合而不开者,必有所以合而不开之故也。亦有终日开,偶然抵死不开,必有所以偶然不开之故也。万事必有故,应万事必求其故。

  窗间一纸,能障拔木之风;胸前一瓠,不溺拍天之浪。其所托者然也。

  人有馈一木者,家僮曰:“留以为梁。”余曰:“木小不堪也。”

  海投以污秽,投以瓦砾,无所不容;取其宝藏,取其生育,无所不与。广博之量足以纳,触忤而不惊;富有之积足以供,采取而不竭。圣人者,万物之海也。

  镜空而无我相,故照物不爽分毫。若有一丝痕,照人面上便有一丝;若有一点瘢,照人面上便有一点,差不在人面也。

  心体不虚,而应物亦然。故禅家尝教人空诸有,而吾儒惟有喜怒哀乐未发之中,故有发而中节之和。  

  七尺之躯顾不如一履哉?乃沉之滔天情欲之海,拼于焚林暴怒之场,粉身碎体甘心焉而不顾,悲夫!

  恶言如鸱枭之噭,闲言如燕雀之喧,正言如狻猊之吼,仁言如鸾凤之鸣。以此思之,言可弗慎欤?

  左手画圆,右手画方,是可能也。鼻左受香,右受恶;耳左听丝,右听竹;目左视东,右视西,是不可能也。二体且难分,况一念而可杂乎?  

  余少憩车中,既下车,戏之曰:“君费力如许,到来与我一般。”    

  家家有路到长安,莫辨东西与南北。

  一薪无焰,而百枝之束燎原;一泉无渠,而万泉之会溢海。

  钟一鸣,而万户千门有耳者莫不入其声,而声非不足。使钟鸣于百里无人之野,无一人闻之,而声非有馀。钟非人人分送其声而使之入,人人非取足于钟之声以盈吾耳,此一贯之说也。

  未有有其心而无其政,如渍种之必苗,爇兰之必香;未有无其心而有其政者,如塑人之无语,画鸟之不飞。

  某尝与友人论一事,友人曰:“我胸中自有权量。”某曰:“虽妇人孺子未尝不权量,只怕他大斗小秤。”

  齁鼾惊邻而睡者不闻,垢污满背而负者不见。  

  不远之复,不若未行之审也。

  千金之子非一日而贫也。日朘月削,损于平日而贫于一旦,不咎其积,而咎其一旦,愚也。是故君子重小损,矜细行,防微敝。  

    坐对明灯,不可以见暗,而暗中人见对灯者甚真。是故君子贵处幽。

  无涵养之功,一开口动身便露出本象,说不得你有灼见真知;无保养之实,遇外感内伤依旧是病人,说不得你有真传口授。

  磨墨得省身克已之法,膏笔得用人处事之法,写字得经世宰物之法。

  不知天地观四时,不知四时观万物。四时分成是四截,总是一气呼吸,譬如釜水寒温热凉,随火之有无而变,不可谓之四水。万物分来是万种,总来一气薰陶,譬如一树花,大小后先,随气之完欠而成,不可谓之殊花。

  阳主动,动生燥,有得于阳,则袒裼可以卧冰雪,阴主静,静生寒,有得于静,则盛暑可以衣裘褐。君子有得于道焉,往如不裕如哉?外若可挠,必内无所得者也。

  或问:“士希贤,贤希圣,圣希天,何如?”曰:“体味之不免有病。士贤圣皆志于天,而分量有大小,造诣有浅深者也。譬之适长安者,皆志于长安,其行有疾迟,有止不止耳。若曰跬步者希百里,百里者希千里,则非也。故造道之等,必由贤而后能圣,志之所希,则合下便欲与圣人一般。”

       言教不如身教之行也,事化不如意化之妙也。事化信,信则不劳而教成;意化神,神则不知而俗变。螟蛉语生,言化也。  

  只一条线,把紧要机括提掇得醒,满眼景物都生色,到处鬼神都响应。

  一法立而一弊生,诚是,然因弊生而不立法,未见其为是也。夫立法以禁弊,犹为防以止水也,堤薄土疏而乘隙决溃诚有之矣,未有因决而废防者。无弊之法,虽尧、舜不能。生弊之法亦立法者之拙也。故圣人不苟立法,不立一事之法,不为一切之法,不惩小弊而废良法,不为一对之弊而废可久之法。

  庙堂之上最要荡荡平平,宁留有馀不尽之意,无为一著快心之事。或者不然予言,予曰:“君见悬坠乎?悬坠者,以一线系重物下垂,往来不定者也。当两壁之间,人以一手撼之,撞于东壁重则反于西壁亦重,无撞而不反之理,无撞重而反轻之理,待其定也,中悬而止。君快于东壁之一撞,而不虑西壁之一反乎?国家以无事无福,无心处事,当可而止,则无事矣。

  地以一气嘘万物,而使之生,而物之受其气者,早暮不同,则物之性殊也,气无早暮,夭乔不同,物之体殊也,气无天乔,甘苦不同,物之味殊也,气无甘苦,红白不同,物之色殊也,气无红白,荣悴不同,物之禀遇殊也,气无荣悴。尽吾发育之力,满物各足之分量;顺吾生植之道,听其取足之多寡,如此而已。圣人之治天下也亦然。  

  四时之气,先感万物,而万物应。所以应者何也?天地万物一气也。故春感而粪壤气升,雨感而础石先润,磁石动而针转,阳燧映而火生,况有知乎?格天动物,只是这个道理。

  脍炙之处,蝇飞满几,而太羹玄酒不至。脍炙日增,而欲蝇之集太羹玄酒,虽驱之不至也。脍炙彻而蝇不得不趋于太羹玄酒矣。是故返朴还淳,莫如崇俭而禁其可欲。

  驼负百钧,蚁负一粒,各尽其力也,象饮数石,鼷饮一勺,各充其量也。君子之用人,不必其效之同,各尽所长而已。

  古人云:“声色之于以化民,末也。”这个末,好容易底。近世声色不行,动大声色,大声色不行,动大刑罚,大刑罚才济得一半事,化不化全不暇理会。常言三代之民与礼教习,若有奸宄然后丽刑,如腹与菽粟,偶一失调,始用药饵。后世之民与刑罚习,若德化不由,日积月累,如孔子之三年,王者之必世,骤使欣然向道,万万不能。譬之刚肠硬腹之人,服大承气汤三五剂始觉,而却以四物,君子补之,非不养人,殊与疾悖,而反生他症矣。却要在刑政中兼德礼,则德礼可行,所谓兼攻兼补,以攻为补,先攻后补,有宜攻有宜补,惟在剂量。民情不拂不纵始得,噫!可与良医道。  

  极必反,自然之势也。故绳过绞则反转,掷过急则反射。

  无知之物尚尔,势使然也。

  蜀道不难,有难于蜀道者,只要在人得步。得步则蜀道若周行,失步则家庭皆蜀道矣。

  未有冥行疾走于断崖绝壁之道而不倾跌者。

  张敬伯常经山险,谓余曰,“天下事常震于始,而安于习。

  某数过栈道,初不敢移足,今如履平地矣。“余曰:”君始以为险,是不险;近以为不险,却是险。“

  君子之教人也,能妙夫因材之术,不能变其各具之质。譬之地然,发育万物者,其性也,草得之而为柔,木得之而为刚,不能使草之为木,而木之为草也。是故君子以人治人,不以我治人。

       星之秤,公则公矣,而不分明,无权之秤,平则平矣,而不通变。君子不法焉。

    呜呼!士君子共事而忘人之急,无乃所以自孤也夫?

  万水自发源处入百川,容不得,入江、淮、河、汉,容不得,直流至海,则浩浩恢恢,不知江、淮几时入,河、汉何处来,兼收而并容之矣。闲杂懊恼,无端谤讟,偿来横逆,加之众人,不受,加之贤人,不受,加之圣人,则了不见其辞色,自有道以处之。故圣人者,疾垢之海也。

  两物交必有声,两人交必有争。有声,两刚之故也。两柔则无声,一柔一刚亦无声矣。有争,两贪之故也。两让则无争,一贪一让亦无争矣。抑有进焉,一柔可以驯刚,一让可以化贪。    

  水至清不掩鱼鲕之细,练至白不藏蝇点之缁。故清白二宇,君子以持身则可,若以处世,道之贼而祸之薮也。故浑沦无所不包,幽晦无所不藏。

  无盐而脂粉,犹可言也,西施而脂粉,不仁甚矣。

  尝与友人游圃,品题众芳,渠以艳色浓香为第一。余曰:“浓香不如清香,清香不若无香之为香,艳色不如浅色,浅色不 如白色之为色。“友人日:”既谓之花,不厌浓艳矣。“余曰:”花也,而能淡素,岂不尤难哉?若松柏本淡素,则不须称矣。“

  发去木一段,造神椟一,镜台一,脚桶一。锡五斤,造香炉一,酒壶一,溺器一。(此造物之象也。一段之木,五斤之锡,初无贵贱荣辱之等,赋畀之初无心,而成形之后各殊,造物者亦不知莫之为而为耳。木造物之不还者,贫贱忧戚,当安于有生之初,锡造物之循环者,富贵福泽,莫恃为固有之物。)   

3月16日

Resurrection

Sun-bleached and lifeless
Bones of a nation
Down in the valley they lay
God gave them flesh
God gave them spirit
The prophet saw them that day
They arose a mighty army
Those who died lived again
 
Resurrection, life is given
Grace to the death-bound
From our risen King
Resurrection, sins forgiven
Where is death’s victory
Where is death’s sting?
 
Like a seed buried
Jesus was lifeless
Deep in the earth he lay
That Sunday morning
Things changed forever
As he burst forth from the grave
He lay down his life our ransom
He who died lives again
Resurrection, life is given
Grace to the death-bound
From our risen King
Resurrection, sins forgiven
Where is death’s victory
Where is death’s sting?
His resurrection was the beginning
Firstfruits of harvest to come
Our risen Saviour sits with our Father
Pours out his Spirit on us
We who were but lifeless bones
We who died live again
 
How do you think about DEATH?
死,看似很可怕的字眼。到底意味着什么?
刚收到Derek发来的这首carol歌词,上一周我们讨论生与死的话题。生有可恋------我感谢上苍,给我一次这样的生命I do appreciate...至于死,无人可以避免。只希望那时那刻,尽了该尽的义务,让自己爱的人和爱自己的人幸福快乐,对这个社会有所为,不留遗憾,便可以坦然了
3月2日

<呻吟语>

呻吟 语              []吕坤

 

本书由明末唯物主义思想家、著名学者吕坤著,是一部语录体的著作,刊刻于明万历二十一年(1593)三月,时吕坤在山西太原任巡抚。全书共六卷,前三卷为内篇,计有《性命》、《存心》、《伦理》、《修养》等八篇;后三卷为外篇,共有《天地》、《世运》、《圣贤》等九篇,共约数百条含意深刻、富有哲理的语录。 

本书向我们谈人生、谈哲理、抨时弊,内容涉及人生修养、处世原则、兴邦治国、养生之道。行文中时常出现警言妙语、真知灼见。

在修身方面,作者认为,沉静最是美质,益心存而不放者,而任口恣情,即是清狂,亦非蓄德之器。沉心静气是一个人的优秀品质,潜心思虑而不放任;信口胡说,即是轻狂的表现,这样的人难以修养出好的品德。读到这里我不禁想到了自己的心与口,看来要培养良好的品德,非得管理好这两个家伙才是。

文风朴实,几句平常话语,却道出了世间人们最易忽视与不愿承认的事实,与现代的倒权威论有异曲同工之妙。静心读下去,只觉胸中愈来愈广阔,眼前愈来愈明亮,平日生活中烦恼琐事亦化作烟云惭惭散去。心,也净洁了不少。

呻吟语卷二  内篇  乐集

 

  【修 身】

 

  六合是我底六合,那个是人?我是六合底我,那个是我?

率真者无心过,殊多躁言轻举之失;慎密者无口过,不免厚貌深情之累。心事如青天白,言动如履薄临深,其惟君子乎?

 

    世上没个分外好底,便到天地位,万物育底功用,也是性分中应尽底事业。今人才有一善,便向人有矜色,便见得世上人都有不是,余甚耻之。若说分外好,这又是贤智之过,便不是好。

 

  率真者无心过,殊多躁言轻举之失;慎密者无口过,不免厚貌深情之累。心事如青天白,言动如履薄临深,其惟君子乎?

 

  沉静最是美质,盖心存而不放者。令人独居无事,已自岑寂难堪,才应事接人,便任口恣情,即是清狂,亦非蓄德之器。

 

  攻己恶者,顾不得攻人之恶。若哓哓尔雌黄人,定是自治疏底。

 

  大事、难事看担当,逆境、顺境看襟度,临喜、临怒看涵养,群行、群止看识见。

 

  身是心当,家是主人翁当,郡邑是守令当,九边是将帅当,千官是冢宰当,天下是天子当,道是圣人当。故宇宙内几桩大事,学者要挺身独任,让不得人,亦与人计行止不得。

 

  作人怕似渴睡汉,才唤醒时睁眼若有知,旋复沉困,竟是寐中人。须如朝兴栉盥之后,神爽气清,冷冷劲劲,方是真醒。

 

  人生得有馀气,便有受用处。言尽口说,事尽意做,此是薄命子。

 

  清人不借外景为襟怀,高士不以尘识染情性。

 

  官吏不要钱,男儿不做贼,女于不失身,才有了一分人。

 

  连这个也犯了,再休说别个。

 

  才有一段公直之气,而出言做事便露圭角,是大病痛。

 

  讲学论道于师友之时,知其心术之所藏何如也;饬躬励行于见闻之地,知其暗室之所为何知也。然则盗跖非元憝也,彼盗利而不盗名也。世之大盗,名利两得者居其最。

 

  圆融者,无诡随之态,精细者,无苛察之心;方正者,无乖之拂失;沉默者,无阴险之术;诚笃者,无椎鲁之累;光明者,无浅露之病;劲直者,无径情之偏;执持者,无拘泥之迹;敏练者,无轻浮之状。此是全才。有所长而矫其长之失,此是善学。

 

  不足与有为者,自附于行所无事之名;和光同尘者,自附于无可无不可之名。圣人恶莠也以此。

 

  古之士民,各安其业,策励精神,点检心事,昼之所为,夜而思之,又思明日之所为。君子汲汲其德,小人汲汲其业,日累月进,旦兴晏息,不敢有一息惰慢之气。夫是以士无惂德,民无怠行;夫是以家给人足,道明德积,身用康强,不即于祸。

 

  不然,百亩之家不亲力作,一命之士不治常业,浪谈邪议,聚笑觅欢,耽心耳目之玩,骋情游戏之乐;身衣纹縠,口厌刍豢,志溺骄佚,懵然不知日用之所为,而其室家土田百物往来之费,又足以荒志而养其淫,消耗年华,妄费日用。噫!是亦名为人也,无惑乎后艰之踵至也。

 

  世之人,形容人过只象个盗跖,回护自家只象个尧、舜。

 

  不知这却是以尧、舜望人,而以盗跖跃自待也。

 

  孟子看乡党自好,看得甚卑。近年看乡党人自好底不多。

 

  爱名惜节,自好之谓也。

 

  少年之情,欲收敛不欲豪畅,可以谨德;老人之情,欲豪畅不欲郁阏,可以养生。

 

  广所依木如择所依,择所依不如无所依。无所依者,依天也。依天者,有独知之契,虽独立宇宙之内而不谓孤;众倾之、众毁之而不为动,此之谓男子。

 

  坐间皆谈笑而我色庄,坐间皆悲感而我色怡,此之谓乖戾,处己处人两失之。

 

  精明也要十分,只须藏在浑厚里作用。古今将祸,精明人十居其九,未有浑厚而得祸者。今之人倍惑精明不至,乃所以为愚也。

 

  分明认得自家是,只管担当直前做去。却因毁言辄便消沮;这是极无定力底,不可以任天下之重。

 

  小屈以求大伸,圣贤不为。吾道必大行之自然后见,便是抱关击柝,自有不可枉之道。松柏生来便直,士君子穷居便正。

 

  若曰在卞位遇难事,姑韬光忍耻以图他日贵达之时,然后直躬行道,此不但出处为两截人,即既仕之后,又为两截人矣。又安知大任到手不放过耶?

 

  才能技艺让他占个高名,莫与角胜,至于纲常大节,则定要自家努力,不可退居人后。

 

  处众人中孤另另的别作一色人,亦吾道之所不取也。子曰:“群而不党”群占了八九分,不党,只到那不可处方用。其用之也,不害其群,才见把持,才见涵养。

 

  今之人只是将好名二字坐君子罪,不知名是自好不将去。

 

  分人以财者,实费财;教人以善者,实劳心;臣死忠,子死孝,妇死节者,实杀身;一介不取者,实无所得。试著渠将这好名儿好一好肯不肯?即使真正好名,所为却是道理。彼不好名者,舜乎?跖乎?果舜耶,真加于好名一等矣;果跖耶,是不好美名而好恶名也。愚悲世之人以好名沮君子,而君子亦畏好名之讥而自沮,吾道之大害也,故不得不辨。凡我君子,其尚独复自持,毋为哓哓者所撼哉。

 

  大其心,容天下之物;虚其心,受天下之善;平其心,论天下之事;潜其心,观天下之理;定其心,应天下之变。

 

  古之居民,上者治一邑则任一邑之重,治一郡则任一郡之全,治天卞则任天下之重。朝夕思虑其事,日夜经纪其务,一物失所不遑安席,—事失理不遑安食。限于才者求尽吾心,限于势者求满吾分。不愧于君之付托、民之仰望,然后食君之禄,享民之奉,泰然无所歉,反焉无所傀,否则是食浮于功也,君子耻之。

2月24日

《道德经》第十六章

     
      致虚极,守静笃。
      万物并作,吾以观复。
      夫物芸芸,各复归其根。归根曰静,静曰复命。复命曰常,知常曰明。
      不知常,妄作凶。知常容,容乃公,公乃全,全乃王,王乃天,天乃道,道乃久,没身不殆。

  ——进入虚无达到极至,恪守纯静达到深层。 万物都在运作,我观察它们的本原。事物虽然众多,都要归附它们的本原。这种归附就叫做静,静也叫做复归它们的命。复命是恒常不变的,知道这个才可以叫做明。不知道这个,肆意妄为就会凶。知道恒常就要包容万物,有这样的心才能更客观的看待事物,也就成为事物的领首,这是顺乎天命的,顺乎大道的,这样才能长久,身躯消亡了也不会死去。
 
 
11月15日

佛家的因果,基督的LUKE

No good tree bears bad fruit, nor does a bad tree bear good fruit.
Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briesr.
 
The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart.
 
For out of the overflow of his heart his mouth speaks...
 
佛说,Jesus说,我不信奉任何一个宗教,却笃信这样的学说。
 
正身立于天下,这个尘世,有因有果。
7月22日

行者智慧

行者智慧

近日读到一篇佛家之作---行者智慧。“功夫深的人没有德性便是道里的魔鬼,有功夫有德性的人才能为民所用。德是功夫的体,功夫是德性的用,“功德”二字不能偏修。“

 

不知为何,现在很喜欢读这样的东西。不用怀疑,我是唯物论者,但我从不排斥宗教理说的存在。而且对于其劝人向善,我非常感怀并赞同。尘世间,还有多少人的眼睛是那般清澈如水?在澳洲,我切切实实的感受到了。他们信仰的是上帝,把最赤裸的自己展现在LORD面前。尼采曾言,“上帝死了。他是彻彻底底的悲观主义者。我不是。我选择怀着憧憬与美好活着。当我的身心感受着这人世间的纯真美好,我是快乐的。

 

我亲爱的姐姐曾经给我一条短信:“势利纷华,不近者为洁,近之而不染者尤为洁;智械机巧,不知者为高,知之而不用者尤高。” 佛家言,远离尘世中的财色名利是修行,然处于其中又不为其所动,方为真正的有修行有功夫。如大菩萨,融入红尘,在圆满中修成圆满。不过,心空成智这等高深的境界,就绝不是凡人所能达到的了。

 

文中有这样一段话我很喜欢,“彻底的爱他人,爱自己,都是入道的门径,爱是最快的解脱法门,没有爱心,你就别想解脱。当你深爱某些东西的时候,你自己才愿意活下来,才能更好地爱自己。做到真正的爱自己就是爱人。”----“要想证得究竟圆满的果位,除了爱(大悲心)以外绝无第二法门。要愿意做罗汉也可以不去爱。之所以产生恨,是因为爱了一半就不爱了,倘若爱到底,又怎么会产生恨呢?爱是束缚还是解脱?为什么那么多人如陷入泥沼而不能自拔?其实答案非常简单。付出的爱才是解脱。“爱是施舍,爱是付出,爱是牺牲,但爱到最后,又是获得,又是存活……”如果一味追求回报,以占有为行为目的。人也便十分容易为之所困而烦恼其中了。我深爱我的家人,所以我知道我要努力地活着,因为我想通过自己的努力让他们过得更加幸福、快乐。

 

释佛讲:“不怕杂念起,只怕觉知迟”。我觉得,最重要的便是心态。把自己放平、放正、放低、放轻,不去苛求他人为我做什么,而只问自己该去做什么。这样,当亲人、朋友的关怀送至的时候,无论多少我都是感激愉悦的。人活着最重要的是什么?绝不是有多少名利为之所驱,其实就是那一份简简单单的快乐。能感觉到遥远地方有亲人、朋友的牵挂、思念;能给友人以帮助;能充当朋友失意时的倾诉筒;能给身边的人带来阳光微笑------生活本来就是很简单的,不是嘛?

 

“世上没有一样东西是足够的,除非你的心足够。”追求的脚步是不可以停止的,这是生命的意义。还是博士的话最经典,我们要感激的面对生活。:)

 

                                               二〇〇五年七月二十二日

7月20日

Quotations from Mencius

When Lord intends to bestow a great mission on a person, it makes him suffer in mind and body. It makes him endure starvation, and subjects him to poverty, difficulties and all kinds of tests so as to harden his will power, toughen his nature and increase his capabilities.

 

The core of benevolence is to the filial to one’s parents; the core of righteousness is to yield to one’s elder brothers; the core of wisdom is to know the meaning of benevolence and righteousness and adhere to them steadfastly; the core of propriety is to regulate and adjust the relations between benevolence and righteousness; the core of happiness is the enjoyment of practicing benevolence and righteousness.