2010印度喜马拉雅瑜伽静心之旅第二天
日期：9/19日
地点：北印度喜马拉雅山～里虚克虚～喜马拉雅瑜伽学院
早上，睡到自然醒，错过了今天一早5:00的晨祷静坐，我想我一定是故意的，呵，因为太累了。一早5:15学院即排有晨间瑜伽的课程，但昨天拉车拉了十几个小时，大家早就累翻了，只有少数几个同学毅力惊人，爬起来参加早课。我起床时已经是6:30了，盥洗一下，就赶去参加课程，有上到一小部分的瑜伽课后，就从7:30一直静坐一小时，然后，保持安静的身心去吃早餐。早年，我是无法静下心来，我整个人身心都很浮动，对当时的我而言体位法就是瑜伽，静坐是很浪费时间的事，因为一静下来，脑袋就有好多念头，最常想的是，就是等会要吃什么??要找谁去??更遑论静坐一个小时，五分钟都有困难，但经过这几年的长进，现在一坐下来静心，心就很容易安静，静到可以感受到血脉的博动，心好像溶入无垠的空，当下感觉到身体不见了，时间不存在了。这是这几年来练习瑜伽最大的收获。不是体位法又练到那一级，而是心灵变得很平静，最大的好处是，很难动怒，还有很好睡。因为只要几个深呼吸，就睡着了。永远要记得，体位法是在为静坐而准备的，体位法只是前菜，静坐才是大餐。瑜伽八支精神很清楚地指出，体位法，生命能量控制法，感官收摄，这些都在为专注，禅那，三摩地做准备。
一早，保持安静，让身心处在十分放松的心境，尤其是学院的风景十分宜人，早起时，空气清新，路上没有人说话，每个人都是保持静默，但错身而过时，会以手势或眼神表达问候之意。在那当下，突然觉得言语是多余的，有时一个拥抱胜过千言万语，一个眼神一个微笑，就能传达许多心灵的感受。因为不说话，感官变得更细致敏锐，可以观察到大地的变化，天空漂过的云彩，下过雨的草地，除了泥泞，还伴有青草的芳香。
这又令我想起大师在喜马拉雅本书，尊者拉玛在书中写到：他和他的上师，很少说话，因为上师常处在三摩地中，平时很少说话，有一次，我们共住了九个月几乎未曾谈过几句话。大多数的时候，我们都是闭着眼睛在静坐，各做各的事，没有机会交谈，但彼此会有了解，因此无须口头的沟通。当互相之间没有了解时，才需要语言这种拙劣的沟通。既然有深层的沟通，交谈是多余的，上师和我都相信这种心灵的交谈，有时，他会以微笑回答我一些愚笨的问题。他谈得很少，却创造一个适合我成长的气氛。(大师在喜马拉雅山，原著:喇嘛尊者，第35页)
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 )
吃饭前要诚心祈祷感谢，但真的不知道自己在唱什么祈祷文，呵．．．
典型的学院的餐点，第一天吃很兴奋，后来就没有么兴奋了，因为都差不多．注意，没有汤耶，有饼又有饭是北印的特色．
静默，但心却是警醒的，时时注意自己的一言一行，时时留意当下的每一细微的感受。若在学院看到有人胸前别一个牌子，上头写者Silent，表示那个人正在练习静默，有时练习一天，有时练习一个星期，有时练习半年，所以，在学院里，要时时保持安静的心，连吃饭也是。今天的第一顿早餐，很令我感动，因为当我们一入坐，就有工作人员一一陆续为我们夹菜，在他们的每一个动作里，你可以感受到每一个到口的食物都是学院用心烹调出来的，当菜盘都装满菜时，工作人员会立在一旁开始唱颂，我大概只明白是在唱薄伽梵歌第十五章，还有墙上贴的那份歌词 OM ANNA-PURNE…..。
在工作人员诚心的祝福之下，我们开始吃饭，当然不是用手吃，用汤匙，哈。我开始享用印度式早餐，只是份量有点少，但后来证明是我们台湾人习惯吃太多了，食物只要七分饱就好了，要留三分消化的空间。吃完饭后，工作人员又开始唱颂，但歌词真的不懂，只记得最后要把手往上举，做投降的姿势。
现在将我们在餐前的祈祷文，节录如下：
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.
后来上网查了一下，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.
若你想听如何唱，以下网址点进去会自动唱给你听。一定要跟着唱，才会明白我们在唱的时候的感受，很新鲜又很有趣，当你一旦会唱时，就会融入整个学院的氛围里，你不是台湾人也不是印度人，你变成薄伽梵歌里头的主角群之一．
http://www.smashits.com/music/bengali/play/songs/6916/sri-devi-smaranam/62583/ANNA_PURNE_SADAPURNE.html
唱完这首歌，接着要唱薄伽梵歌第15章，注意是用梵文唱的，很酷！现在我将第15章的梵文及英文翻释附注如下，内文是来自这个网站http://thebhagavadgita.com/bg_15.html
若各位想要听如何唱颂，可以连到以下的网址，你就可以明白我们每天要唱三遍，呵～早餐，中餐，晚餐，一连十天，唱了三十遍，若问我会唱吗，铁定是….不会….但现在会了，因为可以Download到MP3天天听，下回到卡拉OK抢到麦克风，记得要清唱这首歌，保证一炮而红。
http://www.youtube.com/watch?v=p1vkKczCHPw&feature=related
薄伽梵歌第十五章梵文及英文。中文版则帮各位加入邱显峯老师的新作薄伽梵歌里面的详细解释，本来不想附上，因为要打一堆字，但想想为了大家的方便，又花了很多时间再附上去，希望对大家有帮助．要记得中英文是不同大师讲解的，所以会有不同的观点，可不要弄混了，但唱的时候可以参造梵文发音的英文．
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(克里师那)说
传说有一棵永生不巧的菩提树(asvatta,又译为印度榕树)，其根在上，而枝干在下，他的叶子即是吠陀的诗句(chadamsi)能了解此树的人就是吠陀经的知悉者.
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.
这棵树的枝干借着造化势能三种属性力的滋养而向上和向下生长,它的芽(pravala)就是尘境(visaya又译为感官的对象,感知的事物)此芽继续向下延伸根植(mulani anusantatani)系缚着人世间的(manusya-loke)活动.
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.
在此世上无人能了解此树的形相,也不知其始于何时,又将终于何处,更不知其根基之所在.此棵菩提树根深蒂固,必须用利斧方能将其砍除.
应去探索那个你一旦去了就永远须复返的地方.那即是最元始的至上意识purusa,最古老生命的源头,你应即皈依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.
凡是没有虚荣迷妄已降伏了依恋与瞋恚,且长住真如本性(adhyatma)远离欲爱,摆脱了苦乐等二元性的束䌸者,被认为是已达到那永恒不惑之境.
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,一旦达到此境地,即不须复返.
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.
事实上,一小部份的我在生命世界里化现成永恒的个体生命(jivabhutah),并使含心灵在内的六个感官(sasthanindriyani又译为六根)在造化势能的影响下运作著.
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.
就如风带着芳香从其源头到处飘香,同样地,身体的主人(isvara指个体意识,个体灵魂)也带着心灵与感官觉受,从一个躯体到另一个躯体.
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.
让眼耳鼻舌身意等六根去感受色声香味触法等六尘(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.
愚者无法像具有慧眼者能洞悉体意识是离开躯体或在躯体中,抑或随顺造化势能三种属性力的作用在觉受.
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.
精勤修炼的瑜伽行者能见到自己内在的本性而无所用心(acetasah)的人,即使努力修行,亦无法见到其自性.
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.
太阳光辉照亮全世界然而须知太阳月亮和火的光辉全都源自于我.
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.
我进入大地以我的原力(ojasa又译为以我的能量)维系著一切生命.我化为月亮以我的露水滋润一切草木.
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.
我化为生命之火住众生的躯体中以调合其上行气(prana)和下行气(apana)并消化四种食物.
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.
我住在众生的心中,记忆知识和遗忘(apohanam)都是来自于我.事实上我吠檀多(vedanta)的作者和吠陀经的知悉者.
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.
在此世上可分为两种个体(purusau)一者是不变易的aksara一者是是会变易的ksara.所有的生命体都会变易毁坏的,只有个体意识是永恒不变易者.
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.
然而还有另一个最高的意识-至上大,祂进入三界并系万有,祂即是吾人所谓的永恒不灭之主isvara又译为上帝.
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.
所以我是超越会变易与不变易的最高者,因此在此世上和吠陀经里vede ,我被誉为至上核心意识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.
婆罗多的后裔阿尊那呵,能无所惑地了知我就是至上核心意识的人,他即能明白一切并对我无微不至地虔诚奉献.
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.
无罪的人阿尊那啊,我己将此最祕密的经论(sastra)传授给你,婆罗多的后裔阿尊那啊!能了知这些即能成为有智慧的人,并履行其应尽的职责.
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尊者Swami Rama的生平
明白薄伽梵歌的真谛，现在就来看看尊者是如何用生命去体会瑜伽经典的精神．今天是第一天上课，课程主题恰恰即是介绍拉玛尊者Swami Rama的一生。学院准备了一系列的幻灯片，清楚地介绍尊者的一生。现摘录中国瑜伽出版社有关拉玛尊者的介绍以饕大家。
尊者出生在1925年在印度喜马拉雅山的一个婆罗门书香世家。三岁时即获喜马拉雅山一位伟大圣者启蒙。年少之时常云游于喜马拉雅丛山之间，参访了一百二十多位印度大师、高人和隐士。自1939至1944年间，他在印度许多不同的学校和修道院传授奥义书和佛教经典。1946-1947年他去西藏修习西藏密宗。之后他专心经典的研习和更精深禅定修行，直至宇宙心灵的最高层次。1949年拉玛尊者荣膺香卡阿阇黎僧团的主席。在1952年他毅然抛弃此无上的职位，归隐喜马拉雅山。他回到喜马拉雅山接受上师对最后的教诲和指示，然后启程前往西方。他花了三年的时间在欧洲研习西方心理学、哲学、医学。1970他荣任美国Topoka, Kansas等地明宁哲基金会(Meninger Foundation)的顾问，从事“内在心灵世界的自动控制”研究计划。他是世界著名的喜拉雅瑜伽科学与哲学学院创办人、校长和灵性上师。其总部美国，在世界各地有许多分支机构。
古人有言：英雄征服得了世界，但是征服不了自己；圣人征服得了自己，但是不愿去征服这个世界。这句话意境很深，对圣人而言，这个世界就是心灵变幻出来的假象，要改变的不是外在的假象，而是每个人内在的心灵世界．一切唯心造．看完了尊者的介绍，在逛学院时，有一种特别的灵性感受，尤其是远眺就是喜马拉雅的群山，那种感觉很自然，很原始，在这里，你可以感受到什么是宁静，那股宁静是由祥和的心灵所散发出来的，在这里的研习者及工作人员都令你感受到有一股沈静稳定的力量。晚上本来有影集要欣赏，但大教室后方的变电器突然起火，火花四溅，好不吓人，但果然是有修行的工作人员，非常冷静地看着火花爆了好几声，才叫我们走人，可能是印度的雨季让变压器过于潮溼，接触不良，导致变电器起火爆炸，我还想奇怪，这个影集叫做Himalaya Tradition，萤幕的灯光效果做到窗外去了，真是先进，而且，投影机制造出的火花效果还真是逼真，真到闻到一股电线烧焦的味道，“妈呀～阿娘ㄟ，快走人吧…
。。”果然，我们道行真的不高…。第二天的晚上结得很高潮．ps:每每写完文章，整个人就好像虚脱，需要全神贯注才能记得细节．粉累．![]()
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亲爱的同学:
瑜伽，身心的平衡．小我融入大我的平衡
各位同学：
各位同学好:
．．总算可以摆脱发糕式蛋糕的恶梦．
直到有一天，文锦看到他的朋友在彰化芬园种了七分地的土鳯梨，满满的鳯梨园，在朋友爸妈的细心照料下个个是宝，但土鳯梨特有的酸甜味已不符合现代人重口味的需求，这些在地的土凤梨只能拿来喂猪。看着土凤梨园，吃着老人家亲手切的凤梨，他心中在想，这么天然好吃的食材，正是以前小时候对凤梨的第一印象，不像现在，鳯梨品种改良过头，早已丧失凤梨最初的风味。
，啊是男人和母的乱搞吗，没想到这个阿桑说，都有啦，女的也素可以的啦。
．就是因为想到这个笑话，才又让我联想到红毛猩猩的笑话．．．哈．．．
