#天生主角#
独立自信如她
1971年,在美国前第一夫人杰奎琳·肯尼迪的委托下,第一支以Ligne 1 打火机的滚轮为灵感而打造的法国都彭书写工具应运而生
Linge 2 Cling系列及Linge 2 朗声系列打火机,从第一枚笔到Linge 2的经典滚轮设计,皆是对力量与地位的敬意
了解更多都彭精品,即刻访问:https://t.cn/A6MYNi9D
独立自信如她
1971年,在美国前第一夫人杰奎琳·肯尼迪的委托下,第一支以Ligne 1 打火机的滚轮为灵感而打造的法国都彭书写工具应运而生
Linge 2 Cling系列及Linge 2 朗声系列打火机,从第一枚笔到Linge 2的经典滚轮设计,皆是对力量与地位的敬意
了解更多都彭精品,即刻访问:https://t.cn/A6MYNi9D
快睡的时候,mo分享她在看的《鳗鱼的旅行》:里面提到有一颗蚌(叫明,它出生那会还是明朝)在被科学家确定年龄的时候弄挂了,又说鳗鱼可以控制自己的性成熟时机等等
我:这也太厉害了,意识决定物质了?
接着又分享到了一种太平洋生物(一種海綿)可以活约1.1万年。由此我们就开始讨论是否有人研究它获得保养品,或者得永生。话题又发展到了最近社会新闻所说的癌症临床案例。
我:我小时候一直无法理解临床这个词究竟代表什么,总觉得同样的意思可以用别的词代替。
mo:接近床实施医学应用之类。clinic,cling不就是黏著。ic一個人?
不死心,我去查了一下英文的来源:clinic词源同lean,incline。原义为躺下,病床,医生上门给病人看病的病床/ 源自法语 clinique 源自晚期拉丁语 Clinicus (“卧床不起的人,一个在病床上受洗的医生”),源自古希腊语 κλινικός (klinikós,“与床有关”),源自 κλίνη (klínē,“床”),源自 κλίνειν (klínein,“倾斜,倾斜”)。
以上充分體現了兩個人的愚蠢。Clinique 不就是倩碧!?(mo說)
我:这也太厉害了,意识决定物质了?
接着又分享到了一种太平洋生物(一種海綿)可以活约1.1万年。由此我们就开始讨论是否有人研究它获得保养品,或者得永生。话题又发展到了最近社会新闻所说的癌症临床案例。
我:我小时候一直无法理解临床这个词究竟代表什么,总觉得同样的意思可以用别的词代替。
mo:接近床实施医学应用之类。clinic,cling不就是黏著。ic一個人?
不死心,我去查了一下英文的来源:clinic词源同lean,incline。原义为躺下,病床,医生上门给病人看病的病床/ 源自法语 clinique 源自晚期拉丁语 Clinicus (“卧床不起的人,一个在病床上受洗的医生”),源自古希腊语 κλινικός (klinikós,“与床有关”),源自 κλίνη (klínē,“床”),源自 κλίνειν (klínein,“倾斜,倾斜”)。
以上充分體現了兩個人的愚蠢。Clinique 不就是倩碧!?(mo說)
禪宗祖師說:「佛來佛斬,魔來魔斬。」
Chan patriarchs said, “When a buddha appears, kill the buddha; when a demon appears, kill the demon.”
為什麼我們要「佛來佛斬」呢?「佛」代表好的境界,若是對好的境界,產生貪愛、執著,心當中有了罣礙,一樣不能明心見性。
Why should we “kill the buddha when a buddha appears?” Here “a buddha” represents favorable circumstances. When we encounter favorable circumstances, we will develop cravings and attachments towards them. The mind will then create obstacles, inhibiting us from enlightening our mind and seeing our true nature.
所以,就算是打坐時看見十方諸佛來摩頂、授記,也不要歡喜。因為一歡喜,心就動了,就成了生滅,就不是不動心、清淨心。
Therefore, during meditation, even if we see buddhas of the ten directions coming to stroke our heads, to prophesize our future attainment, we should not be overjoyed, because joy will perturb the mind, resulting in a mind trapped in birth and death. That would no longer be the still, pure, and lucid mind.
「魔」,就是指恐怖的境界。看到恐怖的境界,也不用害怕。「凡所有相,皆是虛妄。」好壞的境界皆由自己意識所現,都是虛妄不實的,因為一切法畢竟空寂。
“A demon” represents fearful situations. When we encounter fearful circumstances, we do not have to be afraid. We must reflect that “all appearances are illusory.” Bad circumstances arise from the perception of our own consciousness; they are illusive and unreal because all dharmas are ultimately empty.
那麼,要拿什麼來「斬」?「不理它」就是斬。好壞的境界都不去理它。它來就讓它來,去就給它去,繼續保持正念,菩提心就會現前,念念分明、處處作主。否則,菩提心就迷失而成為攀緣心了。
Then what is “to kill”? “To kill” is “non-attachment” – do not cling to either good or bad circumstances; when they come, accept it; when they go, accept it. Continue to harbor right mindfulness, with clarity and mindfulness in every thought, be our own master everywhere; the bodhi mind will then manifest.
所以,漸修、頓悟都是相通的,目的都是證菩提心,只是方法不同而已。
Therefore, whether it is gradual cultivation or sudden enlightenment, the aim is to attain the bodhi mind; only the methods differ.
Chan patriarchs said, “When a buddha appears, kill the buddha; when a demon appears, kill the demon.”
為什麼我們要「佛來佛斬」呢?「佛」代表好的境界,若是對好的境界,產生貪愛、執著,心當中有了罣礙,一樣不能明心見性。
Why should we “kill the buddha when a buddha appears?” Here “a buddha” represents favorable circumstances. When we encounter favorable circumstances, we will develop cravings and attachments towards them. The mind will then create obstacles, inhibiting us from enlightening our mind and seeing our true nature.
所以,就算是打坐時看見十方諸佛來摩頂、授記,也不要歡喜。因為一歡喜,心就動了,就成了生滅,就不是不動心、清淨心。
Therefore, during meditation, even if we see buddhas of the ten directions coming to stroke our heads, to prophesize our future attainment, we should not be overjoyed, because joy will perturb the mind, resulting in a mind trapped in birth and death. That would no longer be the still, pure, and lucid mind.
「魔」,就是指恐怖的境界。看到恐怖的境界,也不用害怕。「凡所有相,皆是虛妄。」好壞的境界皆由自己意識所現,都是虛妄不實的,因為一切法畢竟空寂。
“A demon” represents fearful situations. When we encounter fearful circumstances, we do not have to be afraid. We must reflect that “all appearances are illusory.” Bad circumstances arise from the perception of our own consciousness; they are illusive and unreal because all dharmas are ultimately empty.
那麼,要拿什麼來「斬」?「不理它」就是斬。好壞的境界都不去理它。它來就讓它來,去就給它去,繼續保持正念,菩提心就會現前,念念分明、處處作主。否則,菩提心就迷失而成為攀緣心了。
Then what is “to kill”? “To kill” is “non-attachment” – do not cling to either good or bad circumstances; when they come, accept it; when they go, accept it. Continue to harbor right mindfulness, with clarity and mindfulness in every thought, be our own master everywhere; the bodhi mind will then manifest.
所以,漸修、頓悟都是相通的,目的都是證菩提心,只是方法不同而已。
Therefore, whether it is gradual cultivation or sudden enlightenment, the aim is to attain the bodhi mind; only the methods differ.
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