2010印度喜馬拉雅瑜伽靜心之旅第二天
日期：9/19日
地點：北印度喜馬拉雅山～里虛克虛～喜馬拉雅瑜伽學院
早上，睡到自然醒，錯過了今天一早5:00的晨禱靜坐，我想我一定是故意的，呵，因為太累了。一早5:15學院即排有晨間瑜伽的課程，但昨天拉車拉了十幾個小時，大家早就累翻了，只有少數幾個同學毅力驚人，爬起來參加早課。我起床時已經是6:30了，盥洗一下，就趕去參加課程，有上到一小部分的瑜伽課後，就從7:30一直靜坐一小時，然後，保持安靜的身心去吃早餐。早年，我是無法靜下心來，我整個人身心都很浮動，對當時的我而言體位法就是瑜伽，靜坐是很浪費時間的事，因為一靜下來，腦袋就有好多念頭，最常想的是，就是等會要吃什麼??要找誰去??更遑論靜坐一個小時，五分鐘都有困難，但經過這幾年的長進，現在一坐下來靜心，心就很容易安靜，靜到可以感受到血脈的博動，心好像溶入無垠的空，當下感覺到身體不見了，時間不存在了。這是這幾年來練習瑜伽最大的收穫。不是體位法又練到那一級，而是心靈變得很平靜，最大的好處是，很難動怒，還有很好睡。因為只要幾個深呼吸，就睡著了。永遠要記得，體位法是在為靜坐而準備的，體位法只是前菜，靜坐才是大餐。瑜伽八支精神很清楚地指出，體位法，生命能量控制法，感官收攝，這些都在為專注，禪那，三摩地做準備。
一早，保持安靜，讓身心處在十分放鬆的心境，尤其是學院的風景十分宜人，早起時，空氣清新，路上沒有人說話，每個人都是保持靜默，但錯身而過時，會以手勢或眼神表達問候之意。在那當下，突然覺得言語是多餘的，有時一個擁抱勝過千言萬語，一個眼神一個微笑，就能傳達許多心靈的感受。因為不說話，感官變得更細緻敏銳，可以觀察到大地的變化，天空漂過的雲彩，下過雨的草地，除了泥濘，還伴有青草的芳香。
這又令我想起大師在喜馬拉雅本書，尊者拉瑪在書中寫到：他和他的上師，很少說話，因為上師常處在三摩地中，平時很少說話，有一次，我們共住了九個月幾乎未曾談過幾句話。大多數的時候，我們都是閉著眼睛在靜坐，各做各的事，沒有機會交談，但彼此會有瞭解，因此無須口頭的溝通。當互相之間沒有瞭解時，才需要語言這種拙劣的溝通。既然有深層的溝通，交談是多餘的，上師和我都相信這種心靈的交談，有時，他會以微笑回答我一些愚笨的問題。他談得很少，卻創造一個適合我成長的氣氛。(大師在喜馬拉雅山，原著:喇嘛尊者，第35頁)
My master remains in sahaja-samadhi (a constant state of deep meditation) and speaks very little. We once lived together for nine months and hardly talked at all. Most of the time we sat with closed eyes in meditation. I did my work and he did his work. There was no occasion for talking. Understanding was there, so oral communication was not necessary. When understanding is not present, then talk is needed in order to relate, but language is a poor means of communication. There was already communication on a deeper level, so there was no necessity for talking . My master and I believed more in silent communication. He answered my silly questions with a smile. He talked very little, but created an atmosphere for my growth.
(Living with the Himalayan Master,P-29 Swami Rama )
吃飯前要誠心祈禱感謝，但真的不知道自己在唱什麼祈禱文，呵．．．
典型的學院的餐點，第一天吃很興奮，後來就沒有麼興奮了，因為都差不多．注意，沒有湯耶，有餅又有飯是北印的特色．
靜默，但心卻是警醒的，時時注意自己的一言一行，時時留意當下的每一細微的感受。若在學院看到有人胸前別一個牌子，上頭寫者Silent，表示那個人正在練習靜默，有時練習一天，有時練習一個星期，有時練習半年，所以，在學院裡，要時時保持安靜的心，連吃飯也是。今天的第一頓早餐，很令我感動，因為當我們一入坐，就有工作人員一一陸續為我們夾菜，在他們的每一個動作裡，你可以感受到每一個到口的食物都是學院用心烹調出來的，當菜盤都裝滿菜時，工作人員會立在一旁開始唱頌，我大概只明白是在唱薄伽梵歌第十五章，還有牆上貼的那份歌詞 OM ANNA-PURNE…..。
在工作人員誠心的祝福之下，我們開始吃飯，當然不是用手吃，用湯匙，哈。我開始享用印度式早餐，只是份量有點少，但後來證明是我們台灣人習慣吃太多了，食物只要七分飽就好了，要留三分消化的空間。吃完飯後，工作人員又開始唱頌，但歌詞真的不懂，只記得最後要把手往上舉，做投降的姿勢。
現在將我們在餐前的祈禱文，節錄如下：
Om Anna-purne sada-purne Shankara-prana vallabhe;
Jnana-vairagya siddhyartham bhiksham dehai cha Parvati;
Mata cha Parvati Devi pita Devo Maheshvara
Bandavah Shiva bhaktascha svadeso bhuvanatrayam.
後來上網查了一下，意思如下：
Beloved Shakti of Siva, you are the everlasting fullness, fully manifest as this food; Oh, Mother of the universe, nourish us with this gift of food so that we may attain knowledge, dispassion and spiritual perfection. Goddess Parvati is my mother; God Maheshvara is my father. All devotees of Shiva are my family. And, all the three worlds are my home. …………… Sri Adi Sankara in ANNAPURNASHTAKAM.
若你想聽如何唱，以下網址點進去會自動唱給你聽。一定要跟著唱，才會明白我們在唱的時候的感受，很新鮮又很有趣，當你一旦會唱時，就會融入整個學院的氛圍裡，你不是台灣人也不是印度人，你變成薄伽梵歌裡頭的主角群之一．
http://www.smashits.com/music/bengali/play/songs/6916/sri-devi-smaranam/62583/ANNA_PURNE_SADAPURNE.html
唱完這首歌，接著要唱薄伽梵歌第15章，注意是用梵文唱的，很酷！現在我將第15章的梵文及英文翻釋附註如下，內文是來自這個網站http://thebhagavadgita.com/bg_15.html
若各位想要聽如何唱頌，可以連到以下的網址，你就可以明白我們每天要唱三遍，呵～早餐，中餐，晚餐，一連十天，唱了三十遍，若問我會唱嗎，鐵定是….不會….但現在會了，因為可以Download到MP3天天聽，下回到卡拉OK搶到麥克風，記得要清唱這首歌，保證一炮而紅。
http://www.youtube.com/watch?v=p1vkKczCHPw&feature=related
薄伽梵歌第十五章梵文及英文。中文版則幫各位加入邱顯峯老師的新作薄伽梵歌裡面的詳細解釋，本來不想附上，因為要打一堆字，但想想為了大家的方便，又花了很多時間再附上去，希望對大家有幫助．要記得中英文是不同大師講解的，所以會有不同的觀點，可不要弄混了，但唱的時候可以參造梵文發音的英文．
15. 1
sri-bhagavan uvaca urdhva-mulam adhah-sakham
asvattham prahur avyayam chandamsi yasya parnani yas tam veda sa veda-vit
WORD FOR WORD
sri-bhagavan uvaca — The Supreme said; urdhva-mulam — with roots above; adhah — downwards; sakham — branches; asvattham — a banyan tree; prahuh — is said; avyayam — eternal; chandamsi — the Vedic hymns; yasya — of which; parnani — the leaves; yah — anyone who; tam — that; veda — knows; sah — he; veda-vit — the knower of the Vedas.
TRANSLATION
The Supreme said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
至尊博伽梵(克里師那)說
傳說有一棵永生不巧的菩提樹(asvatta,又譯為印度榕樹)，其根在上，而枝幹在下，他的葉子即是吠陀的詩句(chadamsi)能了解此樹的人就是吠陀經的知悉者.
15. 2
adhas cordhvam prasrtas tasya sakha guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani karmanubandhini manusya-loke
WORD FOR WORD
adhah — downward; ca — and; urdhvam — upward; prasrtah — extended; tasya — its; sakhah — branches; guna — by the modes of material nature; pravrddhah — developed; visaya — sense objects; pravalah — twigs; adhah — downward; ca — and; mulani — roots; anusantatani — extended; karma — to work; anubandhini — bound; manusya-loke — in the world of human society.
TRANSLATION
The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.
這棵樹的枝幹藉著造化勢能三種屬性力的滋養而向上和向下生長,它的芽(pravala)就是塵境(visaya又譯為感官的對象,感知的事物)此芽繼續向下延伸根植(mulani anusantatani)繫縛著人世間的(manusya-loke)活動.
15.3-15.4
na rupam asyeha tathopalabhyate nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam asanga-sastrena drdhena chittva
tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye yatah pravrttih prasrta purani
WORD FOR WORD
na — not; rupam — the form; asya — of this tree; iha — in this world; tatha — also; upalabhyate — can be perceived; na — never; antah — end; na — never; ca — also; adih — beginning; na — never; ca — also; sampratistha — the foundation; asvattham — banyan tree; enam — this; su-virudha — strongly; mulam — rooted; asanga-sastrena — by the weapon of detachment; drdhena — strong; chittva — cutting; tatah — thereafter; padam — situation; tat — that; parimargitavyam — has to be searched out; yasmin — where; gatah — going; na — never; nivartanti — they come back; bhuyah — again; tam — to Him; eva — certainly; ca — also; adyam — original; purusam — the Personality of Godhead; prapadye — surrender; yatah — from whom; pravrttih — the beginning; prasrta — extended; purani — very old.
TRANSLATION
The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.
在此世上無人能了解此樹的形相,也不知其始於何時,又將終於何處,更不知其根基之所在.此棵菩提樹根深蒂固,必須用利斧方能將其砍除.
應去探索那個你一旦去了就永遠須復返的地方.那即是最元始的至上意識purusa,最古老生命的源頭,你應即皈依prapadye.
15. 5
nirmana-mohajita-sanga-dosa adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah padam avyayam tat
WORD FOR WORD
nih — without; mana — false prestige; mohah — and illusion; jita — having conquered; sanga — of association; dosah — the faults; adhyatma — in spiritual knowledge; nityah — in eternity; vinivrtta — disassociated; kamah — from lust; dvandvaih — from the dualities; vimuktah — liberated; sukha-duhkha — happiness and distress; samjnaih — named; gacchanti — attain; amudhah — unbewildered; padam — situation; avyayam — eternal; tat — that.
TRANSLATION
Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.
凡是沒有虛榮迷妄已降伏了依戀與瞋恚,且長住真如本性(adhyatma)遠離欲愛,擺脫了苦樂等二元性的束縳者,被認為是已達到那永恆不惑之境.
15.6
na tad bhasayate suryo na sasanko na pavakah
yad gatva na nivartante tad dhama paramam mama
WORD FOR WORD
na — not; tat — that; bhasayate — illuminates; suryah — the sun; na — nor; sasankah — the moon; na — nor; pavakah — fire, electricity; yat — where; gatva — going; na — never; nivartante — they come back; tat dhama — that abode; paramam — supreme; mama — My.
TRANSLATION
That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.
我至上的住所非日月光的光照所能及,一旦達到此境地,即不須復返.
15.7
mamaivamso jiva-loke jiva-bhutah sanatanah
manah-sasthanindriyani prakrti sthani karsati
WORD FOR WORD
mama — My; eva — certainly; amsah — fragmental particle; jiva-loke — in the world of conditional life; jiva-bhutah — the conditioned living entity; sanatanah — eternal; manah — with the mind; sasthani — the six; indriyani — senses; prakrti — in material nature; sthani — situated; karsati — is struggling hard.
TRANSLATION
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
事實上,一小部份的我在生命世界裡化現成永恆的個體生命(jivabhutah),並使含心靈在內的六個感官(sasthanindriyani又譯為六根)在造化勢能的影響下運作著.
15.8
sariram yad avapnoti yac capy utkramatisvarah
grh itvaitani sam yati vayur gandhan ivasayat
WORD FOR WORD
sariram — the body; yat — as; avapnoti — gets; yat — as; ca api — also; utkramati — gives up; isvarah — the lord of the body; grhitva — taking; etani — all these; samyati — goes away; vayuh — the air; gandhan — smells; iva — like; asayat — from their source.
TRANSLATION
The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. Thus he takes one kind of body and again quits it to take another.
就如風帶著芳香從其源頭到處飄香,同樣地,身體的主人(isvara指個體意識,個體靈魂)也帶著心靈與感官覺受,從一個軀體到另一個軀體.
15.9
srotram caksuh sparsanam ca rasanam ghranam eva ca
adhisthaya manas cayam visayan upasevate
WORD FOR WORD
srotram — ears; caksuh — eyes; sparsanam — touch; ca — also; rasanam — tongue; ghranam — smelling power; eva — also; ca — and; adhisthaya — being situated in; manah — mind; ca — also; ayam — he; visayan — sense objects; upasevate — enjoys.
TRANSLATION
The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.
讓眼耳鼻舌身意等六根去感受色聲香味觸法等六塵(visayan)
15.10
utkramantam sthitam vapi bhunjanam va gunanvitam
vimudha nanupasyanti pasyantijnana-caksusah
WORD FOR WORD
utkramantam — quitting the body; sthitam — situated in the body; va api — either; bhunjanam — enjoying; va — or; guna-anvitam — under the spell of the modes of material nature; vimnudhah — foolish persons; na — never; anupasyanti — can see; pasyanti — can see; jnana-caksusah — those who have the eyes of knowledge.
TRANSLATION
The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.
愚者無法像具有慧眼者能洞悉體意識是離開軀體或在軀體中,抑或隨順造化勢能三種屬性力的作用在覺受.
15.11
yatanto yoginas cainam pasyanty atmany avasthitam
yatanto ‘py akrtatmano nainam pasyanty acetasah
WORD FOR WORD
yatantah — endeavoring; yoginah — transcendentalists; ca — also; enam — this; pasyanti — can see; atmani — in the self; avasthitam — situated; yatantah — endeavoring; api — although; akrta-atmanah — those without self-realization; na — do not; enam — this; pasyanti — see; acetasah — having undeveloped minds.
TRANSLATION
The endeavoring transcendentalists, who are situated in self-realization, can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try to.
精勤修煉的瑜伽行者能見到自己內在的本性而無所用心(acetasah)的人,即使努力修行,亦無法見到其自性.
15.12
yad aditya-gatam tejo jagad bhasayate ‘khilam
yac candramasi yac cagnau tat tejo viddhi mamakam
WORD FOR WORD
yat — that which; aditya-gatam — in the sunshine; tejah — splendor; jagat — the whole world; bhasayate — illuminates; akhilam — entirely; yat — that which; candramasi — in the moon; yat — that which; ca — also; agnau — in fire; tat — that; tejah — splendor; viddhi — understand; mamakam — from Me.
TRANSLATION
The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.
太陽光輝照亮全世界然而須知太陽月亮和火的光輝全都源自於我.
15.13
gam avisya ca bhutani dharayamy aham ojasa
pusnami causadhih sarvah somo bhutva rasatmakah
WORD FOR WORD
gam — the planets; avisya — entering; ca — also; bhutani — the living entities; dharayami — sustain; aham — I; ojasa — by My energy; pusnami — am nourishing; ca — and; ausadhih — vegetables; sarvah — all; somah — the moon; bhutva — becoming; rasa-atmakah — supplying the juice.
TRANSLATION
I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.
我進入大地以我的原力(ojasa又譯為以我的能量)維繫著一切生命.我化為月亮以我的露水滋潤一切草木.
15.14
aham vaisvanaro bhutva praninam deham asritah
pranapana-samayuktah pacamy annam catur-vidham
WORD FOR WORD
aham — I; vaisvanarah — My plenary portion as the digesting fire; bhutva — becoming; praninam — of all living entities; deham — in the bodies; asritah — situated; prana — the outgoing air; apana — the down-going air; samayuktah — keeping in balance; pacami — I digest; annam — foodstuff; catuh-vidham — the four kinds.
TRANSLATION
I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.
我化為生命之火住眾生的軀體中以調合其上行氣(prana)和下行氣(apana)並消化四種食物.
15.15
sarvasya caham hrdi sannivisto mattah smrtirjnanam apohanam ca
vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham
WORD FOR WORD
sarvasya — of all living beings; ca — and; aham — I; hrdi — in the heart; sannivistah — situated; mattah — from Me; smrtih — remembrance; jnanam — knowledge; apohanam — forgetfulness; ca — and; vedaih — by the Vedas; ca — also; sarvaih — all; aham — I am; eva — certainly; vedyah — knowable; vedanta-krt — the compiler of the Vedanta; veda-vit — the knower of the Vedas; eva — certainly; ca — and; aham — I.
TRANSLATION
I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.
我住在眾生的心中,記憶知識和遺忘(apohanam)都是來自於我.事實上我吠檀多(vedanta)的作者和吠陀經的知悉者.
15.16
dvav imau purusau loke ksaras caksara eva ca
ksarah sarvani bhutani kuta-stho ‘ksara ucyate
WORD FOR WORD
dvau — two; imau — these; purusau — living entities; loke — in the world; ksarah — fallible; ca — and; aksarah — infallible; eva — certainly; ca — and; ksarah — fallible; sarvani — all; bhutani — living entities; kuta-sthah — in oneness; aksarah — infallible; ucyate — is said.
TRANSLATION
There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.
在此世上可分為兩種個體(purusau)一者是不變易的aksara一者是是會變易的ksara.所有的生命體都會變易毀壞的,只有個體意識是永恆不變易者.
15.17
uttamah purusas tv anyah paramatmety udahrtah
yo loka-trayam avisya bibharty avyaya isvarah
WORD FOR WORD
uttamah — the best; purusah — personality; tu — but; anyah — another; parama — the supreme; atma — self; iti — thus; udahrtah — is said; yah — who; loka — of the universe; trayam — the three divisions; avisya — entering; bibharti — is maintaining; avyayah — inexhaustible; isvarah — the Lord.
TRANSLATION
Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.
然而還有另一個最高的意識-至上大,祂進入三界並繫萬有,祂即是吾人所謂的永恆不滅之主isvara又譯為上帝.
15.18
yasmat ksaram atito ‘ham aksarad api cottamah
ato ‘mi loke vede ca prathitah purusottamah
WORD FOR WORD
yasmat — because; ksaram — to the fallible; atitah — transcendental; aham — I am; aksarat — beyond the infallible; api — also; ca — and; uttamah — the best; atah — therefore; asmi — I am; loke — in the world; vede — in the Vedic literature; ca — and; prathitah — celebrated; purusa-uttamah — as the Supreme Personality.
TRANSLATION
Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.
所以我是超越會變易與不變易的最高者,因此在此世上和吠陀經裡vede ,我被譽為至上核心意識purusottama.
15.19
yo mam evam asammudho janati purusottamam
sa sarva-vid bhajati mam sarva-bhavena bharata
WORD FOR WORD
yah — anyone who; mam — Me; evam — thus; asammudhah — without a doubt; janati — knows; purusa-uttamam — The Supreme; sah — he; sarva-vit — the knower of everything; bhajati — renders devotional service; mam — unto Me; sarva-bhavena — in all respects; bharata — O son of Bharata.
TRANSLATION
Whoever knows Me as The Supreme, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.
婆羅多的後裔阿尊那呵,能無所惑地了知我就是至上核心意識的人,他即能明白一切並對我無微不至地虔誠奉獻.
15.20
iti guhyatamam sastram idam uktam mayanagha
etad buddhva buddhimnan syat krta-krtyas ca bharata
WORD FOR WORD
iti — thus; guhya-tamam — the most confidential; sastram — revealed scripture; idam — this; uktam — disclosed; maya — by Me; anagha — O sinless one; etat — this; buddhva — understanding; buddhi-man — intelligent; syat — one becomes; krta-krtyah — the most perfect in his endeavors; ca — and; bharata — O son of Bharata.
TRANSLATION
This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.
無罪的人阿尊那啊,我己將此最祕密的經論(sastra)傳授給你,婆羅多的後裔阿尊那啊!能了知這些即能成為有智慧的人,並履行其應盡的職責.
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尊者Swami Rama的生平
明白薄伽梵歌的真諦，現在就來看看尊者是如何用生命去體會瑜伽經典的精神．今天是第一天上課，課程主題恰恰即是介紹拉瑪尊者Swami Rama的一生。學院準備了一系列的幻燈片，清楚地介紹尊者的一生。現摘錄中國瑜伽出版社有關拉瑪尊者的介紹以饕大家。
尊者出生在1925年在印度喜馬拉雅山的一個婆羅門書香世家。三歲時即獲喜馬拉雅山一位偉大聖者啟蒙。年少之時常雲遊於喜馬拉雅叢山之間，參訪了一百二十多位印度大師、高人和隱士。自1939至1944年間，他在印度許多不同的學校和修道院傳授奧義書和佛教經典。1946-1947年他去西藏修習西藏密宗。之後他專心經典的研習和更精深禪定修行，直至宇宙心靈的最高層次。1949年拉瑪尊者榮膺香卡阿闍黎僧團的主席。在1952年他毅然拋棄此無上的職位，歸隱喜馬拉雅山。他回到喜馬拉雅山接受上師對最後的教誨和指示，然後啟程前往西方。他花了三年的時間在歐洲研習西方心理學、哲學、醫學。1970他榮任美國Topoka, Kansas等地明寧哲基金會(Meninger Foundation)的顧問，從事「內在心靈世界的自動控制」研究計劃。他是世界著名的喜拉雅瑜伽科學與哲學學院創辦人、校長和靈性上師。其總部美國，在世界各地有許多分支機構。
古人有言：英雄征服得了世界，但是征服不了自己；聖人征服得了自己，但是不願去征服這個世界。這句話意境很深，對聖人而言，這個世界就是心靈變幻出來的假象，要改變的不是外在的假象，而是每個人內在的心靈世界．一切唯心造．看完了尊者的介紹，在逛學院時，有一種特別的靈性感受，尤其是遠眺就是喜馬拉雅的群山，那種感覺很自然，很原始，在這裡，你可以感受到什麼是寧靜，那股寧靜是由祥和的心靈所散發出來的，在這裡的研習者及工作人員都令你感受到有一股沈靜穩定的力量。晚上本來有影集要欣賞，但大教室後方的變電器突然起火，火花四濺，好不嚇人，但果然是有修行的工作人員，非常冷靜地看著火花爆了好幾聲，才叫我們走人，可能是印度的雨季讓變壓器過於潮溼，接觸不良，導致變電器起火爆炸，我還想奇怪，這個影集叫做Himalaya Tradition，螢幕的燈光效果做到窗外去了，真是先進，而且，投影機製造出的火花效果還真是逼真，真到聞到一股電線燒焦的味道，「媽呀～阿娘ㄟ，快走人吧…
。。」果然，我們道行真的不高…。第二天的晚上結得很高潮．ps:每每寫完文章，整個人就好像虛脫，需要全神貫注才能記得細節．粉累．![]()
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親愛的同學:
瑜伽，身心的平衡．小我融入大我的平衡
各位同學：
各位同學好:
．．總算可以擺脫發糕式蛋糕的惡夢．
直到有一天，文錦看到他的朋友在彰化芬園種了七分地的土鳯梨，滿滿的鳯梨園，在朋友爸媽的細心照料下個個是寶，但土鳯梨特有的酸甜味已不符合現代人重口味的需求，這些在地的土鳳梨只能拿來餵豬。看著土鳳梨園，吃著老人家親手切的鳳梨，他心中在想，這麼天然好吃的食材，正是以前小時候對鳳梨的第一印象，不像現在，鳯梨品種改良過頭，早已喪失鳳梨最初的風味。
，啊是男人和母的亂搞嗎，沒想到這個阿桑說，都有啦，女的也素可以的啦。
．就是因為想到這個笑話，才又讓我聯想到紅毛猩猩的笑話．．．哈．．．
