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Tuesday, July 19, 2011

真智即無礙,慧劍破諸暗 / 蓮花麗惠上師開示

真智即無礙,慧劍破諸暗 / 蓮花麗惠上師開示
Satya-jnana tiada rintangan , Pedang Prajna Menghancurkan Kegelapan
source : Dharmadesana Vajra Acarya Lianhua Lihui (Master Samantha)


Translated by Lianhua Jun Shi An




蓮花麗惠上師香港傳授「文殊師利菩薩篋劍觀」開示

【香港普照堂/蓮花李惠】大家午安!首先感謝童真堂,各位同門、義工、以及所有前來幫助的同門,謝謝大家!

這是我首次到香港來結緣做法會,昨天晚上在童真堂開示,跟大家聊一聊修行的一些經歷。今天主持的法會,主尊是文殊師利菩薩,大家都知道,在佛教裡面文殊師利菩薩是屬於大智慧,如果有人想要增智慧,修這個法便會很快得到。

我個人跟文殊師利菩薩結的緣很深。剛皈依沒有多久,就逢師尊在西雅圖主持文殊師利菩薩的法會。有一位師姐,她告訴我,她從溫哥華開車前來參加法會,看到天空中兩道雲水,有兩片雲彩像水流一樣在虛空中合成一個圓形。她問我,那是什麼意思?我隨口就告訴她:「那是悲智的象徵。」「哦,那是悲智!」然後她就跑著離開了。

結果在不久後她看到師尊,也上前去告訴師尊這件事,她問師尊,這是什麼意思?我在旁邊聽了好緊張,覺得這位師姐真不夠意思,剛才不是才跟你講了,你現在就要給我出醜。為什麼呢?師尊如果跟我的回答不一樣,就表示我講得不對啊!那時我還沒當上師,但是我很會信口開河。結果師尊告訴她:「那是智慧和慈悲的代表。」我在旁邊聽到就非常高興,在那邊跳!啊,我信口開河想不到會被我猜中。

那天晚上師尊就傳這「文殊師利菩薩篋劍觀」,早上主持的是「觀世音菩薩祈福法會」。大家知道觀世音菩薩是大慈悲的代表,文殊師利菩薩是大智慧的代表。師尊講這「篋劍觀」是幫助大家,加持大家,教導大家,如何得大智慧。因為那位師姐的啟問,就讓我特別地注意聆聽這文殊師利菩薩法,如何增加智慧,如何這兩道雲彩會代表慈悲與智慧。

我回到舊金山以後就開始練習這個法,每一天都練,一天修三壇法,因為我很想增智慧。我那時候也不知道增智慧做什麼?我只是認為人是要有智慧的。我那時認為的智慧,只是在眾人當中很會說話,很受人家注意,做什麼事情很快臨機應變。總而言之在眾人之中鶴立雞群,很容易讓人家一眼見到你。那時候覺得自己需要這方面的聰明,所以很努力精進地修這個法。

想不到修了這個法之後有了很大的改變,自己的人生觀與從前完全不同,看事情,判斷事物,跟以前有所不一樣。以前只會看一面,人家說什麼就聽人家的,主觀去判斷。修了這個法之後,就不再是這樣。看一個人就不會只看他的正面,而會看他的背面、側面、左右面、上下面;聽一件事情不是只聽一次,如果聽他所講的事情,會想這件事的立足點是怎麼樣的,為什麼這個人會說這樣的話,會做這樣的事。

報紙上曾經登過有一位搶劫犯,到銀行去搶劫之後被抓到。這個人本身是老師,在他同事及學生的心目中是一個很好的老師,突然之間去搶銀行,讓大家料想不到。但是當他搶劫之後,大家都當他是天底下最壞的人,馬上就判了刑。結果查到他搶劫的動機,原來他有個兒子生了急病,他用盡了所有的錢都不夠錢醫他,醫院要求更多的醫藥費才能幫到他兒子,他實在籌不到錢才來出這個下策去搶銀行。

他希望搶到一筆錢去醫療他兒子的病癥,他也知道這是不對的行為,可是親戚朋友都已經借過了,沒有人再肯借錢給他,所以他挺而走險去做這件事情。他從來沒有去騙過人,搶過人,實在沒有辦法之下才做出這件錯事。那麼他是否值得同值?我們只能講這只是他個人在判斷上的一時失誤。比起有的人雖然沒有去搶銀行,但時時刻刻都在想點子害人,隨時隨地都找人家的麻煩,隨時找機會破壞他人,不知哪一方面才是比較輕和重?

智慧是由你心中的光明流露出來。同樣一件事情的發生,你會有特別不同的見識。因為你經歷人生的種種歷程,在充實豐富的人生當中,你會體會到,很多的事情並不是只有一般的見識而已。你會深入去了解,然後有一種清晰的分析,自然判斷事物就不會混淆。我們今天的修行就在修這一點。

我記得剛剛皈依的時候,修行到一半的時候,修行到現在,都常常聽到一句話,就是當有同門請示師尊,他問,這個人這樣子做,是對還是錯?這件事的發生是好還是壞?師尊從來都沒有正面地告訴他。師尊的回答是:「用你的智慧去判斷。」這句:「用你的智慧去判斷。」我常常記在心。

當一件事情發生,我會問自己,我現在的認為,是智慧性的認為?還是一般性的主觀的認為?我對一件事情在沒有完全了解之前,不能隨便給它一個評論;我對這件事沒有親自、親眼、親耳體驗,我不能當下評論。即使你親自見到、聽到,你都不能妄下評論。因為你不見得懂得這個人他所作所為的真正動機。

孔子有一個很好的弟子叫顏回,這顏回表現非常好,很得孔子的歡喜。有一天,顏回燒好了飯,要盛給孔子吃。一向顏回盛好了飯,都是最先遞給師父。但是那天他煮好了飯以後,盛好一碗,自己馬上吃起來,吃完以後才盛第二碗給孔子老師吃。孔子看在眼裡心中不高興。就問他:「怎麼你今天這樣不禮貌呢?以前不都是老師先嗎?怎麼今天變成你先吃的?」顏回聽了很緊張,馬上跪下跟老師道歉。他說:「對不起,老師,今天我燒飯,火大了一點,把飯都有些燒焦了,我怕把那些焦的飯給老師吃,就將那些焦的飯盛起來,自己先吃了,留下些好的飯再盛給老師。」孔子聽到以後非常慚愧,他說:「做人真是難啊!連親眼看到的都判斷錯誤,更何況非親眼看到、親耳聽到的呢?這就是我們要學習的智慧。」

今天我們修行的人,修到真正的如文殊師利菩薩這樣的大智慧,你就不會隨意地判斷錯誤。沒有得到真正的智慧,就容易失誤。人與人相處,錯誤多自然就煩惱多,煩惱多問題就來,問題來災難就跟著來,這就是眾生的事情,就是娑婆世界的事情。所以我們求就是求真正的智慧。

我在紫蓮堂問過,智慧啊!智慧!智慧是什麼啊?有人說是空性,有人說是無心,有人說是無我,有人說是無求,有人說智慧就是智慧。我個人認為智慧就是無礙。真正的智慧是沒有恚礙,沒有恚礙才是真正的智慧,就是這麼簡單。

你只要任何事情有模糊不清的念頭,有疑心,有恐懼,不能正確地判斷確定;有任何的爭鬥、憤怒、怨氣、悲哀,這種種都是恚礙。有這些恚礙存在,你就沒辦法達到無礙。你沒有達到無礙,自然就沒有達到清晰無心,自然你判斷事情就有差錯、有出入。

如果我們心中沒有所求,沒有阻礙,就會像水一樣清澈。你拿一盆水和沙在一起,水和沙混在一起,一定是渾濁不清的。你要讓它沈澱,經過一段時間沈澱之後,讓它水歸水,泥沙歸泥沙,那麼清澈的水一眼就可以看到底,這就是沒有阻礙。如果混雜在一起自然就看不清楚。智慧就是這樣,在完全沒有障礙之下顯現它清澈的一面。

我們今天都有這些障礙,有感情的障礙,有金錢的障礙,有身體健康的障礙,有事業上的障礙,有種種親情人事上的障礙,有疾病、病癥的障礙……有種種各方面的障礙,你自然就沒有辦法完全無礙;你自然很容易被這些障礙所控制;你自然判斷事情會偏向於被控制的一面,你就不能口出非常清晰的話語。你沒有清晰的話語,只有增加人家的負擔。為什麼得大智慧的成就者能夠口出妙語?好像師尊一般,隨意一講就能讓人心智開放。因為祂非常地清晰、清澈,祂沒有障礙,自然就能夠見到底,像清澈的水一眼就能見到底。如果渾濁的話自然看不清楚。所以為什麼要親近善知識,要求大智慧?每一個人都希望能夠解脫,有心將這些煩惱解脫的人,就是有智慧的人。

我從「文殊師利菩薩篋劍觀」中得到了這些感悟,我學到了如何把自己的感情放下,如何把金錢放下,把健康放開,把生命放開。

我記得在好幾年前,我去歐洲弘法,那一次的弘法行程有一個月。我隔了兩個禮拜就打了一通電話回家,問我媽媽,如何帶我的三個小孩,一切都好嗎?因為我要弘法,特別請她從台灣來照顧三個小孩。我媽媽一接到電話,我都還來不及問候,她就開口大罵:「你這個沒有良心的,你一出去就不知道家人死活,把三個小孩丟給我,你知道家發生什麼事嗎?」我說:「媽媽,您做一個深呼吸再慢慢講,您講得那麼快我也聽不清楚,一、二、三做深呼吸。」

然後她告訴我,原來我離開家裡三天就發生了事情。我那時三個小孩還小,一歲半、二歲半、三歲半,我媽媽七十五歲要照顧他們三個。我媽媽說,在那天炒午飯給他們做午餐時,突然聽到我那一歲半的小兒子慘叫以後大哭大叫,她趕快把飯妙好,把火關掉。她一邊叫著小孫子的名字一邊找他,結果她沒有注意到地板上有水,一滑整個人就跌倒在地上。原來剛剛小孩子在浴室裡玩,水龍頭沒有關,全浴室的水都流了出來。你要知道一個七十五歲的老人家有時一跌就起不來的,她一跌倒就爬不起來,可又聽到我那一歲半小兒子慘叫著哭,她不知道怎麼辦,只有半爬、半起、半扶這樣一直在找。我那三歲半的女兒不知跑到哪裡去了?我們住在三樓,她聽到一歲半孫子聲音是在門外,趕快要去開門,她對二歲半正在玩玩具的孫子講:「你怎麼不去找弟弟呢?」第二個孫子抬頭看看她,不知她講什麼,又自顧自玩著手上的玩具。我媽媽趕快開門看,樓梯上都是血,一歲半的孫子已經掉到一樓了。她自己也剛剛跌倒,沒有辦法,三樓的老阿嬤只有揮著手跟一樓的小孫子叫著對哭……。

我馬上腦海裡可以浮現那個景象。這時已經有人來敲門要接我出去弘法了,我就跟媽媽講,我有空再打電話回家,就把電話掛下。我把衫掛一拿起來正要出門,卻馬上又回頭,剛剛忘了聽結局。不知我那一歲半的小兒子摔下去有沒有摔成腦震盪?有沒有摔殘廢?我的媽媽有沒有摔成中風?有沒有後遺癥?我想知道結果如何?所以趕快跑過去,拿起電話就要按號碼,當電話一拿起正要按的時候,我沈了一口氣。我在想,我現在打電話回去知道結果又如何呢?我還有兩個禮拜的弘法還沒有去履行,還有好多分堂的法務還沒有去進行,還有好多的眾生排滿了問事,還沒有去幫忙,我能夠取消了這些弘法的行程馬上飛回去嗎?即使他(小兒子)現在摔成了白痴,我媽媽摔成了中風後遺癥,老實說,這不是我的錯。雖然我媽媽在電話裡一再說是我的錯,責備我沒有好好照顧他們,讓他們發生事情,常常為公不為私。為什麼說這不是我的錯?天底下有多少父母時時刻刻二十四小時看住孩子也照樣發生意外?並不是我不離開他們身邊他們就不會發生意外。

作為一個修行人明白因果,發生什麼事情都是有因有果。如果他摔成白痴,那是他的因果,我沒有辦法保證他二十四小時在我身邊而不發生任何意外。我明白這個道理之後,馬上又把電話掛下,馬上跟著同門出去弘法,沒有再打電話回家。

到了兩個禮拜回到家中,我看到媽媽和孩子都很健康,身上沒有任何傷痕,只是兒子流了點鼻血,鼻樑沒有摔歪掉這也很好了。我自己非常的高興,馬上就上香向佛菩薩表示感謝。我跟上天這樣子說,如果您們要讓他們(家人)有任何的不測或什麼樣子的問題,這是我的障礙,您們認為我弘法沒有幫助到眾生,就讓這個障礙產生,讓我留在家裡照顧他們。您們認為我可以照顧到更多的眾生,我願意犧牲小我,我願意放下自己的家人,把更多的時間奉獻,利益於更多的眾生,您們上天安排吧!結果我回到家就見到他們很平安。

這就是文殊師利菩薩一個智慧的教導,不是無情,而是能夠見水見到底!那一個做母親的沒有血沒有心哪?我聽著母親在講的時候,心是在滴血啊!那淚水是往心裡流的啊!每一個小孩都是十月懷胎生出來的啊!不能完全照顧到他們,心裡就有愧疚,哪裡會沒有感覺?但我們要將這種感覺去昇華,要把內心的感情,小我私我的感情把它昇華。

同樣那一刻有多少家長的小孩在受苦受難?同一個時刻有多少人的父母在受苦受難?同一時刻有多少像我們身為父母的人在受苦受難?並不是只有自家才在受苦受難。把你所體會到的這種道理,把它昇華,去照顧去利益,去教導更多的眾生,讓每個人的心能夠開展,把自己的注意力從自家身上把它開展。把別人的小孩當成自己的小孩,把別人年長的父母當成自己的父母,把其它人當成自己,每一個人的心都是一樣,都希望不要這些苦難,把解決苦難的方法告訴他們,幫助他們得到解決困難的法門。那麼這種種苦難就會減少,減輕或化解,這個世界上就沒有這麼多的問題。這就是得到智慧的一種感覺。

我從很多事情的發生去歷練,用自己積累的經驗去告訴人家,我為什麼會有所感覺不同,這就是智慧。你有了智慧,你對事情的判斷與平常人就不一樣,這就是文殊師利菩薩的大智慧。我不能自言我已經得了很多的智慧,但是我相信,我承秉祂的法流加持,你看一下,你聽一下,你就可以了解一件事的原始端的。

昨天晚上在童真堂,我開玩笑地告訴他們,我說這一次是我第一次拜會師公,跟師公談話很有意思,因為師公是有大智慧的人,跟大智慧的人講話是很有意境的。祂知道我們紫蓮堂各方面的發展,也知道我們要啟建雷藏寺。那麼師尊告訴我們,並不是啟建一間,而是希望建兩間雷藏寺。雖然我們並不是有這樣子的能力去啟建,但根本上師講,我們就去做。

那麼師公就說了:「你的師父叫你蓋廟,有沒有給你錢啊?」我說:「沒有。」「那沒有給你錢為什麼叫你蓋廟啊?」我說:「有,我們請祂大力加持!」

祂哈哈地笑:「大力加持!」我說:「根本上師給我們一個賜福的因,給我們這麼大的功德田來種,我們都感恩不盡。知道我們的功德薄弱,知道我們的發心不夠,知道我們的祂潛能沒有發揮,給我們這樣一個目標機會,是賜給我們的大福德。這麼大的一塊功德田,不是一般人能夠得到的,這已是足足有餘了,並不是得到有形的錢財才叫幫助。請師尊大力加持我們,讓我們發不出的心更能發出來,讓我們做不到的事更能做到,讓我們真正地自主不依賴,這就是真正地賜福加持,並不是要祂真正的金錢幫助。」

師公又問:「以後那兩間廟蓋起來你怎麼管啊?你怎麼當兩個廟的住持啊?我想找一份差事做啊,拿一間廟給我做好不好啊?」

我說:「師公,不止一間,兩間都給你!做住持不是我的事,是他們法師的事,紫蓮堂有十八位法師常住。我只問我啟建的動機,啟建後的事不是我的事。師公想要一間,兩間都送給您!」祂又說,祂想要找差事,叫我找一點差事給祂做。我跟師公就這樣子講:「師公本來是沒有事的,為什麼要找事呢?」(眾鼓掌)本來無一事嘛!何需去找事呢?今天一般世俗人都是找事情來做的,正是因為事情越找越多,製造越多才會有事情哪!我們今天修行就是要從有事人,修到無事人啊!所以跟師公講話很有意境,很有意味,跟祂聊天很愉快。

我們接著講文殊師利菩薩的修持法,修持「文殊師利菩薩篋劍觀」有四個觀想。一般來講四個觀想比較繁複,所以就比較注重於第四個觀想:「好像虛空中顯現文殊師利菩薩,右手持的寶劍代表智慧,左手持著蓮花,蓮花上有般若經典。蓮花是表示清淨不染,智慧與清淨不染同時雙運。清淨不染就能夠慈悲,就能夠無礙。像我們修法到後行的迴向,金剛鈴、杵交叉,就是悲智雙運的意思。我們觀想文殊師利菩薩在虛空中顯現,文殊師利菩薩一頭二臂,右手拿劍,左手持青蓮花,青蓮花上面有經典,一般觀想寶劍與蓮花上的經典放光注照我們,然後我們本身的業障,有始及無始以來所造的業障全部被光明注照,一一從毛細孔排出去。」在一般來講是這樣。

真正增智慧的篋劍觀有它特別的地方:「同樣先觀想文殊師利菩薩在虛空中顯現,手中的寶劍、蓮花及蓮花上的經典放光;然後觀想文殊師利菩薩的咒輪,祂的心咒:『嗡阿拉巴札那底』,(梵文其中『底』字是祂的種子字)它形成一圈,觀想這個咒輪旋轉,放出大量的白光,像法乳一樣的法流一直降到自己的梵穴上,然後進入身體充滿全身,觀想自己無始以來的一切業障全部從身體排出去。好像自己的貪瞋癡非常的重,就觀想貪瞋癡所造的這些業障變成蜘蛛、毒蛇、蛤蟆等等,以自身一一毛細孔爬出去,這個咒輪旋轉出來的法流白光,加持注照我們,無始以來一切的罪業黑暗一下子都化為清淨,自身的智慧光明就顯現出來。」這是第一個觀想。

第二個觀想是念文殊師利菩薩的心咒:「嗡阿拉巴札那底。」觀想這個咒音聲變化成為紅黃色的甘露,充滿十方法界,這個咒音聲化成的紅黃色甘露,又經過行者的梵穴位,一一進入我們的毛細孔,這個咒音變成了紅黃甘露的加持,可以增長我們一切智慧,可以得到密教的最勝義,以自己的能力來分析得到大智慧,這是第二個觀想。

第三個觀想,觀想那個種子字「底」字,你們看那個咒音,最下邊的那個「底」字。觀想「底」字遍滿了整個虛空,這個種子字也放紅黃光,這個「底」字充滿了十方虛空,紅黃色的光明從我們一一毛細孔進入身體裡面,把我們自身變化成這個「底」字。這個觀想能夠幫助我們極快速地得到大智慧,因為這個種子字非常地瑩徹,可以除去一切的邪心妄念,可以去除去一切的疑念和污垢,當這些都去除之後可以最快速地得到智慧。這是第三個觀想。

第四個觀想,就是「文殊師利菩薩篋劍觀」的要點,觀想虛空中的文殊師利菩薩,右手拿著劍與左手的蓮花、經典,放出大光明遍照我們行者的全身,加持我們一切沒有阻礙,得到最深的智慧,一切法本的文義,一切法理都能夠明辯,你這樣子的觀想就會得到這方面的加持。然後觀想我們的臍輪化為一朵蓮花,蓮花上面現出文殊師利菩薩的種子字「底」字,這個「底」字上面現出一把寶劍,這把寶劍上面寫著「嗡阿拉巴札那」連這個「底」字共有六個字(梵字),觀想這把寶劍向右旋轉,這旋轉直達行者的口中舌根,在舌根下面又向右旋轉三遍,你常常這樣子的練習可以得到辯才無礙,一切的外道邪說可以破除。這把蓮花寶劍在你的體內要觀想它放光,你常常如是觀想,你寫作論述都會完全無礙,由於這個蓮花寶劍觀,你所寫的文章會永垂青史,可以不朽,可以得到舉世偉大的論述。

你常常修這個法確實可以得到文殊師利菩薩的悉地成就,最重要的是你心裡的這支蓮花寶劍常常右旋到舌根,虛空中的文殊師利菩薩放光注照,祂的寶劍,祂的蓮花,祂的經典,放光注照,自心的蓮花寶劍也同時放光,常常做這樣子的觀想,你就會得到這個光明。寶劍的旋轉把你所有舌根的智力顯現出來,你隨時隨地智慧顯現,甚至捏一朵花也能說法,擺一個姿式也可以說法,一動一靜都是法,一草一木你都能體會是法,你隨時都在法味中,這就是文殊師利菩薩篋劍觀的增智慧法。

我自己本人十幾年前開始修這個法,一直不停地觀想自己心內的寶劍與蓮花放光,不停地將這把寶劍旋轉,將所有的阻礙破除,觀想自己吐出的話語,是光圈片片,是蓮花朵朵,自然可以形成這無礙的智慧,這就是文殊師利菩薩的相應。

今天來到香港傳這個文殊師利菩薩增智慧的法,我跟師尊誠請商借這把寶劍,我知道師尊的智慧寶劍只要一舉起來,馬上會智慧大現,想不到師尊真的叫人家帶來給我(眾鼓掌),我相信這是來參加童真堂法會信眾的福報,(眾鼓掌)這支寶劍現在就在前面,這支寶劍與平常的劍不一樣,這寶劍可以拿起來,這篋劍可以夾起來,這支寶劍會放光的。

西雅圖將這支寶劍帶來給我的法師他講,他一拿起這寶劍頭都發麻,他帶著寶劍到紫蓮堂給我,這沿途都是檀香味,所以這是童真堂舉辦這次法會的殊勝。(眾鼓掌)

希望大家在得到這個增智慧法的灌頂之後,確實真實地修行,每個人都能現出大智慧,發揚真佛之光,謝謝大家。嗡嗎呢唄咪吽!



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Selanjutnya kita membahas mengenai tata cara Sadhana Bodhisattva Manjusri ini, penekunan Sadhana Visualisasi Sadhana Pedang Prajna Manjusri ada empat macam visualisasi. Empat visualisasi ini lebih rumit, maka lebih diutamakan visualisasi yang keempat : “Diangkasa hadir Bodhisattva Manjusri, tangan kanan membawa pedang Prajna melambangkan Prajna, tangan kiri membawa padma yang diatasnya terdapat Sutra Prajna. Padma melambangkan kemurnian yang tak ternoda, pada saat yang bersamaan tergabung Prajna dan kemurnian yang tak bernoda. Dengan kemurnian tanpa noda barulah bisa bermaitri-karuna, barulah bisa tanpa rintangan.

Seperti halnya dalam sadhana kita pada tahap akhir, pelimpahan jasa, menyilangkan gantha dan vajra, ini bermakna penggabungan karuna dan prajna.

Kita bervisualisasi Bodhisattva Manjusri hadir di angkasa, satu muka dan dua lengan, tangan kanan memegang pedang Prajna, tangan kiri memegang utpala, diatas utpala terdapat Sutra Prajna. Visualisasi pada umumnya adalah memvisualisasikan pedang Prajna dan sutra Prajna memancarkan cahaya mengadhistana kita, menyinari semua karmawarana kita sejak masa tanpa awal, semua keluar melalui pori-pori tubuh. Demikianlah visualisasi secara umum.

Sedangkan Visualisasi Pedang Prajna untuk menumbuhkan Prajna ada cara yang khusus : Sama bervisualisasi kehadiran Bodhisattva Manjusri di angkasa, pedang Prajna dan utpala serta sutra di atas utpala memancarkan cahaya adhistana ; Kemudian bervisualisasi cakra mantra dari Bodhisattva Manjusri : “Om A La Ba Zha Na Di” (Bijaksara Dhih adalah bijaksara Nya) , mantra tersebut membentuk lingkaran, visualisasikan cakramantra berputar, memancarkan cahaya putih yang agung , mengalir bagaikan susu Dharma, terus sampai ke ubun-ubun sadhaka, memasuki dan memenuhi sekujur tubuh, visualisasikan semua karmawarana sejak masa tanpa awal keluar dari tubuh. Seperti misalnya lobha-dosa-moha diri sendiri sangat berat, maka visualisasikan berubah menjadi laba-laba, ular berbisa maupun katak dan lain sebagainya, satu-persatu keluar dari pori-pori tubuh, cahaya putih arus Dharma yang dipancarkan oleh perputaran cakra mantra ini mengadhistana kita, dalam seketika semua karma gelap sejak masa tanpa awal menjadi murni, dengan demikian cahaya prajna diri sendiri muncul.” Ini merupakan visualisasi yang pertama.

Visualisasi yang kedua adalah menjapa mantra Bodhisattva Manjusri, “Om A La Ba Zha Na Di” , memvisualisasikan suara mantra tersebut menjadi amrta merah kekuningan, memenuhi sepuluh penjuru Dharmadhatu, kemudian masuk melalui ubun-ubun sadhaka, satu-satu masuk melalui sekujur pori tubuh, suara mantra tersebut bertransformasi menjadi amrta merah kekuningan yang mengadhistana, dapat menumbuhkan semua prajna kita, dapat memperoleh makna mendalam dan terunggul dari Tantrayana, dengan kekuatan diri sendiri menyelami ajaran memperoleh Maha-prajna, ini merupakan visualisasi yang kedua.

Visualisasi yang ketiga, visualisasikan bijaksara Dhih, coba Anda perhatikan deretan mantra tersebut, yang paling bawah adalah aksara Dhih. Visualisasikan bijaksara Dhih memenuhi angkasa, bijaksara ini juga memancarkan cahaya merah kekuningan, cahaya merah kekuningan tersebut memasuki sekujur tubuh kita melalui pori tubuh, sehingga diri kita bertransformasi menjadi bijaksara Dhih. Visualisasi ini dapat membantu kita untuk dengan segera memperoleh Maha-prajna,karena bijaksara ini sangat terang, mampu menyingkirkan semua pikiran kacau yang sesat, mampu menyingkirkan semua kebodohan dan noda, saat semua itu terkikis, maka akan segera memperoleh Maha-prajna. Ini merupakan visualisasi yang ketiga.

Visualisasi yang keempat, merupakan poin utama dalam Sadhana Visualisasi Pedang Prajna Manjusri, visualisasikan Bodhisattva Manjusri di angkasa tangan kanan membawa pedang prajna dan tangan kiri adalah utpala dan sutra diatasnya, memancarkan cahaya terang menyinari sekujur tubuh sadhaka, mengadhistana kita tiada semua rintangan, memperoleh prajna yang paling dalam, semua makna dari teks suci, mampu menguasai semua ajaran Dharma dengan jelas, dengan bervisualisasi demikian Anda akan memperoleh adhistana dalam hal tersebut. Kemudian bervisualisasi manipura-cakra bertransformasi menjadi sekuntum padma, diatas padma ada bijaksara Manjusri yaitu Dhih, diatas bijaksara Dhih terdapat sebuah pedang ratna (vertikal), diatas pedang bertuliskan “A La Ba Zha Na” jika dihubungkan dengan bijaksara Dhih dibawah maka total adalah enam aksara. Visualisasikan sebilah pedang tersebut berputar ke arah kanan, , visualisasikan sampai ujung lidah, kemudian berputar lagi ke arah kanan tiga kali sampai dibagian bawah ujung lidah, (ket : Penjelasan ini sesuai dengan buku edisi lama dari Mahaguru, baru-baru ini dalam Dharmadesana 14 Agst 2010, Mahaguru ada menjelaskan lagi kiat lebih lanjut, yaitu ujung pedang sampai di ujung lidah dan aksara OM tertulis mencapai ujung lidah, selanjutnya mantranya berderet di pedang, bija Dhih tetap di bawah pedang, kemudian pedang berputar ke kanan tiga kali dan ke kiri tiga kali) dengan sering melatih ini maka Anda akan memperoleh kefasihan berbicara tanpa rintangan, mampu menghancurkan semua teori-teori sesat dari kaum adharmik. Sebilah pedang mestika ini di dalam tubuh Anda juga harus divisualisasikan memancarkan cahaya, dengan sering melakukan visualisasi ini, maka dalam hal menulis Anda juga tiada rintangan, dengan visualisasi padma pedang mestika, maka karya tulis Anda akan diterima sepanjang masa, tidak akan lapuk, akan memperoleh penghormatan dan penghargaan dari dunia.

Dengan menekuni sadhana ini, sungguh Anda akan memperoleh Siddhi dari Bodhisattva Manjusri, Yang paling utama adalah padma pedang mustika ini sering berputar ke arah kanan, juga Bodhisattva Manjusri di angkasa memancarkan cahaya adhistana, pedang mustika, utpala dan sutra semua memancarkan cahaya adhistana, demikian juga pedang mestika di dalam hati (dalam visualisasi) juga memancarkan cahaya , dengan sering melakukan visualisasi demikian, maka Anda akan memperoleh cahaya tersebut. Perputaran pedang mustika memunculkan kekuatan prajna pada lidah Anda, dimanapun dan kapanpun prajna selalu hadir dalam Anda, diibaratkan bahkan hanya mengangkat sekuntum bunga saja juga mampu membabarkan Dharma, juga mampu membabarkan Dharma hanya dengan satu gerakan tubuh saja, dalam posisi diam maupun bergerak semua adalah Dharma, bahkan Anda dapat menginsafi Dharma hanya dari satu rumput dan satu kayu, kapanpun Anda selalu berada dalam rasa Dharma, ini merupakan Sadhana menumbuhkan kebijaksanaan dari metode visualisasi pedang Prajna Manjusri.

Saya sendiri sudah memulai sadhana ini sejak lebih dari sepuluh tahun yang lalu, terus tanpa henti bervisualisasi pedang mustika dan padma dalam diri ini memancarkan cahaya, juga terus memutar pedang tersebut, menghancurkan semua rintangan, bervisualisasi ucapan yang dilontarkan merupakan lingkaran cahaya, merupakan padma, dengan alamiah akan membentuk prajna tanpa rintangan, ini merupakan yukta Bodhisattva Manjusri.

Hari ini datang ke Hongkong untuk transmisi Sadhana Manjusri menumbuhkan prajna ini, saya khusus dengan tulus meminjam pedang mestika ini dari Mahaguru, saya tahu asalkan pedang prajna dari Mahaguru diangkat, maka Prajna akan hadir, tak disangka ternyata Mahaguru sungguh mengutus orang untuk memberikan pedang prajna ini kepada saya. (tepuk tangan hadirin)

Pedang mustika ini sekarang ada dihadapan, pedang ini tidak sama dengan pedang pada umumnya, pedang ini bisa diangkat dan memancarkan cahaya.

Bhiksu yang menghantarkan pedang mustika ini kepada saya mengatakan, bahwa saat dia mengangkat pedang ini, kepalanya langsung seperti kesemutan, dia membawa pedang ini sampai ke Purple Lotus Temple untuk diberikan kepada saya, sekujur pedang ini beraroma cendana, jadi ini merupakan keunggulan dari Upacara Dharma yang diselenggarakan oleh Cetya Tongzhen kali ini. (tepuk tangan hadirin)

Semoga setelah semuanya memperoleh abhiseka penumbuhan prajna ini, kemudian dengan sungguh tekun bersadhana, tiap-tiap orang dapat memunculkan Maha-prajna, menyebarluaskan cahaya Zhenfo, terima kasih semuanya. Om Mani Padme Hum

Sadhana tantra memerlukan abhiseka silsilah baru boleh menekuninya. Segala pertanyaan mengenai sadhana tantra harap ditanyakan kepada Vajracarya dengan demikian sesuai dengan kaidah Dharma. Vihara Di Indonesia Yang Terdapat Acarya Pembimbing :

★ Vajra Acarya Lian Hong
Vihara Vajra Bumi Arama
Alamat : Jl. Manyar Jaya III / 18 - 20, Surabaya - Jawa Timur
Telepon : 031 - 5676 933 / 595 27 15 / 592 07 15 / 371 94 62

★ Vajra Acarya Lian Yuan
Vihara Vajra Bumi Sriwijaya
Alamat : Jl. Masjid Lama no. 46 (Jl. Sayangan, Lrg. R. Kuningan no. 622),Palembang - Sumatera Selatan
Telepon : 0711 - 350 798 / 817 213

★ Vajra Acarya Lian Zu
Vihara Satya Buddha Purnama
Alamat : Jl. Lombok no. 1, Medan - Sumatera Utara
Telepon : 061 - 457 47 39 / 457 02 24

★ Vajra Acarya Lian Run
Yayasan Buddha Vajra Indonesia
Alamat : Jl. Tubagus Angke blok A 7 C no. 4, Taman Duta Mas -
Jakarta Barat
Telepon : 021 - 564 97 71

★ Vajra Acarya Lian Fei
Vihara Vajra Bumi Nusantara
Alamat : Jl. Vila Permata, Kelurahan Desa Binong,
Kecamatan Curug - Jawa Barat
(di pusat areal perumahan Lippo Karawaci Tangerang)
Telepon : 021 - 591 90 80 / 591 96 80 / 591 96 79

Is media giving U.S. women’s soccer team a free pass for its World Cup Fail?

Consider this: LeBron James is taking part in for the U.S. men’s national basketball team. He goes 0-for-8 from the sphere and 1-for-3 from the road down the stretch, and the U.S. loses to Germany, 94-91 (Nowitzki celebrates again!), within the championship game. are you able to imagine the dump truck-load of grief he and his teammates would receive within the media? For one factor, he wouldn’t be allowed back to this country, except disguised as a girl (imagine the confusion within the TSA pat-down line). The smoke and warmth from all the LeBron jerseys being burned would soften the polar ice cap, leading to catastrophic flooding. It may quite literally be the top of the globe as we all know it.

But when it involves Abby Wambach or Hope Solo or the other of the U.S. women’s soccer team who blew it against Japan on Sunday, the media has been rather more forgiving. Why?

It’s true that the U.S. did beat Brazil, in what the media dubbed the “Miracle on Grass”: though i believe that additional aptly applies to the current story regarding Charlie Sheen obtaining a brand new sitcom. The U.S. played well during this World Cup, up till the ultimate game.

Then they blew it. once missing varied scoring opportunities, and losing 2 one-goal leads in regulation vs. Japan, the U.S. converted only 1 penalty kick to lose the shootout, 3-1. The prevailing sentiment within the media? ‘That’s OK, you probably did well, and therefore the Olympics are turning out.’

In alternative words: You played virtually … for a lady.

They were saying and scripting this in all corners of the media nowadays. In fact, the sole very harsh criticism of the U.S. team that I’ve seen thus far has return from ESPN’s Tommy Smyth, who said, entertainingly, that the U.S. girls “Couldn’t hit the broad aspect of a barn with a cannon.”

And he’s right, they couldn’t. Smyth additionally criticized the U.S. coaching (and rightly so), saying that with a late 2-1 lead, they ought to are plenty less aggressive:

“You place your foot on the ball, you progress it around amongst yourselves, and I’m unsure what the yankee coach was doing.”

This sounds abundant harsher when said in an Irish accent.

OK, the big apple Post’s headline: Kicked within the Grass, was pretty important. however it didn’t even rate a full cover: Most of the page was taken up by the Yankees’ seek for another pitcher.

Here’s the thing: This World Cup was imagined to be ensuing huge step for women’s soccer within the U.S. it absolutely was imagined to produce of these new fans, and facilitate place the game on a lower shelf at the sports supermarket, in conjunction with basketball, hockey and people Mint Oreos you usually get.

You know how i do know that didn’t happen? as a result of they lost a championship they ought to have won, and no-one very cared. “Oh that’s OK, they played hard” may be a nice observation if your team of alternative is that the Purple Ladybugs, who simply lost the under-10 AYSO women championship. however if you get that sort of sentiment when your team is representing the whole nation, which means your sport continues to be ordinary.

More folks were worried regarding obtaining Harry Potter tickets on Sunday than they were worried regarding the ladies losing. Women’s soccer can never be taken seriously till we have a tendency to see unwarranted displays of anger when our team fails. which goes particularly for the media, that overreacts to everything.

Where are the YouTube videos of some fan going nuts and destroying his TV over this loss? Where are the disconsolate Hope Solo fans rolling on the ground in agony? In Vancouver they’ve rioted for abundant less.

Then there was this headline nowadays within the Onion: SPORTSWIRE: Women’s World Cup Sets Record for many Creepy Tweets throughout One Event.

So few very care, and if they are doing it’s just for prurient reasons.

Women’s sports can never achieve full equality till a number of their groups are unfairly criticized on SportsCenter, or mocked by The Onion for reasons besides sex. And because the Women’s World Cup has shown us, we’re not there nonetheless. Not even shut.

金剛亥母拙火定 - Samadhi Kundalini dari Vajravarahi

Translated by Lianhua Jun Shi An

2011, 7月16日 金剛亥母護摩法會及六祖壇經 - 台灣雷藏寺

<蓮生佛王2009年1月6日在台灣台北法明堂開示精要​>
  (釋蓮店法師(原于秋月師姐)請示師尊開示有關「金​剛亥母拙火定」)
  敬禮了鳴和尚、薩迦證空上師、十六世大寶法王噶瑪巴​、吐登達爾吉上師,敬禮壇城三寶!
  法明同修會住持,各位上師、法師、講師、助教、堂主​,各位同門,大家午安!(眾鼓掌)
  關於「金剛亥母拙火定」,剛剛於(大鵬堂)在做「寶​瓶氣」跟「拙火」灌頂的時候,曾經跟大家提到,在臍下四​指的地方,有一個三角形。就三角形來講,代表火;圓形呢​?圓形在五行裡代表金;木呢?長方形就是屬木,長方形就​是木;四方型就是土;水呢?就是多方型,水就是比較多方​的形。火,就是三角形。所以,我們觀想一個三角形在我們​臍下四指的地方,那麼,中央有一個「阿」字的一邊,「阿​」字的一邊,就是這樣寫「ㄎ」,有點像升起來的火,就是​「阿」字的一邊。
  在三角形的中央,這一點火,只要你感覺到,這個火,​用觀想的,用觀形方面來講,紅的、熱的、通明的,直接由​這個火,變化成「金剛亥母」,直接由這一點的火,變成「​金剛亥母」,漸漸大起來,跟你的身子一樣大,你自己就變​成「金剛亥母」;這時候,你唸「金剛亥母」的咒語,堅固​自己,入三昧地,就是「金剛亥母拙火定」。這個原因,不​是在於我們要請「金剛亥母」,就是「多傑帕姆」。「金剛​亥母」的形象,就是拿著「卡倉卡」,有三個骷髏的,代表​「貪」、「瞋」、「癡」,用一個人的骨頭去串起來。
  你要觀想「金剛亥母」的形象,有一腳站立,一腳提起​,是紅色的,像火一樣。你將這拙火,觀想成很細的「金剛​亥母」以後,由「金剛亥母」本身,以你的完全呼吸,使「​金剛亥母」增大,完全呼吸十下以後,到生殖輪;由生殖輪​呼吸十下以後,就到臍輪;由臍輪十個呼吸以後,到心輪;​十個呼吸以後,到喉輪;十個呼吸以後,到眉心輪;然後「​觸」,由一種接「觸」,以這個火來「觸」眉心的白菩提,​就是菩提心月液,讓它滴下,然後退回來,退到心輪。以這​個菩提心月液和拙火,在心輪裡面結合,把心輪打開,這是​主要「金剛亥母拙火定」。先用觀形的方法,再將自己觀成​「金剛亥母」,這個就是「金剛亥母拙火定」。基本上是這​個樣子,就是將火觀成「多傑帕姆」。水呢?就是菩提心月​液,也是「阿」字的一半,這個是一個「撼」字,「撼」字​下來,跟著「阿」字的一半互相結合,在心輪上是一個「阿​」。
  能夠將五輪打開,像是說將臍輪先打開,將生殖輪打開​,將心輪打開,將眉心輪打開,將喉輪打開。這五個地方就​有五個佛在裡面,五個佛也可以說五個金剛,五佛就化為五​個金剛。這是另一種的修法。首先,你要先祈求「金剛亥母​」來幫助你,有一個偈,在書上有寫,請「金剛亥母」來幫​助你的拙火,能夠趕快升起來,就是以「金剛亥母」做引子​,使你的拙火很快地升起來,這個方法就是「金剛亥母拙火​定」。(眾鼓掌)
  那麼,觀想很重要,呼吸很重要,因為呼吸本身就是風​,水就在這裡,火就在這裡,全身就是土,地水火風都運用​到了。在我們人的身體裡面,本來就有地水火風,「風息」​就是讓火能夠增長的方法。這都是一種觀形,主要的是你要​觀想中脈、左脈、右脈,這三個脈都要觀想。
謝謝大家!(眾鼓掌)

⊱❁...⊱❁...⊱❁...⊱❁...⊱❁...⊱​❁...⊱❁...⊱❁...⊱❁...⊱❁...⊱❁


Pada tanggal 16 Juli 2011, Mahaguru akan memimpin Api Homa Vajravarahi di Vihara vajragarbha Taiwan 

<Intisari Dharmadesana Buddharaja Liansheng , 6 Jan 2009>

  (Bhiksuni Shi Lian-dian (釋蓮店法師) (sebelum upasampada bernama : Saudari Sedharma Lianhua Qiuyue(秋月師姐) memohon petunjuk Mahaguru mengenai Samadhi Pembangkitan Kundalini Vajravarahi )

  Sembah sujud kepada Bhiksu Liaoming, Acarya Sakyazhengkong (Dezhung Rinpoche) , Karmapa ke 16, Acarya Tubten Dhargye, dan sembah sujud pada Triratna mandala. 

  Pimpinan Cetya Faming, para Acarya, bhiksu-bhiksuni, Pandita Dharmadhuta, Pandita Lokapalasraya, ketua vihara dan para umat sekalian, selamat siang semuanya . (suara tepuk tangan hadirin) 

  Mengenai Samadhi Pembangkitan Kundalini Vajravarahi (金剛亥母拙火定 - Jīngāng hài mǔ zhuō huǒ dìng) , barusan kita mengadakan abhiseka Pernafasan Botol dan Kundalini di Cetya Tapeng (大鵬堂), ini sudah dibabarkan kepada semuanya pada saat melakukan abhiseka Pernafasan Botol dan Kundalini , bahwa empat jari di bawah pusar ada sebuah segitiga. Segitiga sendiri melambangkan api. Bagaimana dengan bentuk lingkaran ? Bentuk lingkaran di dalam kelima unsur melambangkan emas (logam) . Bagaimana dengan unsur kayu ? persegi panjang merupakan unsur kayu ; Bujur sangkar adalah tanah ; Bagaimana dengan air ? yaitu segi banyak. Api adalah segitiga, jadi kita visualisasikan satu segitiga di empat jari di bawah pusar, kemudian ditengahnya terdapat separuh dari bijaksara "A", setengah bagian dari bijaksara "A" dituliskan demikian 「ㄎ」,bentuknya mirip dengan api yang bangkit, inilah sebagian dari aksara "A".

  Jadi setitik api di tengah segitiga, asalkan Anda merasakannya, maka dengan menggunakan visualisasi, api tersebut merah, hangat , transparan, jadi api ini langsung bertransformasi menjadi Vajravarahi, makin lama makin membesar, sampai seukuran dengan tubuh Anda, maka Anda berubah menjadi Vajravarahi ; Pada saat itu Anda menjapa mantra Vajravarahi untuk mengokohkan diri sendiri, memasuki samadhi, yaitu Samadhi Kundalini Vajravarahi. 

Kita harus mengundang Vajravarahi, yaitu Dorje Phagmo. Wujud Vajravarahi adalah membawa khatvanga ada tiga kepala yang melambangkan lobha-dosa dan moha, yaitu kepala yang ditusuk . Anda harus memvisualisasikan wujud Vajravarahi, dimana satu kaki berdiri, satu kaki diangkat, berwarna merah, seperti api. Jadi Anda memvisualisasikan api kundalini berubah menjadi Vajravarahi, kemudian setelah Anda memvisualisasikannya dengan detail, maka dari Vajravarahi sendiri dengan pernafasan Anda, membuat Vajravarahi semakin besar, setelah bernafas sepuluh kali, sampai di svadhisthana cakra ; Kemudian setelah bernafas sepuluh kali , dari svadhisthana cakra sampai ke manipura-cakra ; Kemudian setelah di manipura cakra bernafas sepuluh kali , sampai ke anahata-cakra ; Setelah melakukan sepuluh kali nafas, sampai ke visuddhi-cakra ; Setelah sepuluh kali nafas, sampai ke ajna-cakra ; kemudian terjadi "sentuhan", karena api tersebut "menyentuh" bodhi putih di ajna-cakra, yaitu cairan bodhicitta candra , membuatnya menetes kebawah, kemudian dikembalikan, dikembalikan lagi sampai ke anahata-cakra. Sehingga cairan Bodhicitta candra ini melebur dengan api kundalini, maka anahata-cakra akan terbuka, inilah keutamaan dari Samadhi Kundalini Vajravarahi.

Terlebih dahulu menggunakan cara visualisasi, kemudian mentransformasikan diri sendiri menjadi Vajravarahi, inilah Samadhi Kundalini Vajravarahi. Pada dasarnya demikian, memvisualisasikan api menjadi Dorje Phagmo.

Bagaimana dengan air ? itulah cairan Bodhicitta candra, juga merupakan separuh dari bijaksara "A", ini adalah bijaksara "HAN" , bijaksara "HAN" turun melebur bersama dengan separuh bijaksara "A", sehingga di anahata-cakra mereka menyatu menjadi bijaksara "A".

Ini bisa membuka lima cakra, misalnya hendak membuka manipura-cakra , ingin membuka svadhisthana -cakra, ingin membuka anahata-cakra, ingin membuka ajna-cakra atau membuka visuddhi-cakra. Dalam kelima cakra tersebut ada Pancadhyani Buddha, Pancadhyani Buddha ini juga merupakan Panca-vajra, jadi Pancadhyani-Buddha bertransformasi menjadi Panca-vajra. Ini merupakan sadhana yang lain lagi. 

Terlebih dahulu Anda harus berdoa kepada Vajravarahi memohon Beliau membantu Anda, ada sebuah gatha, ada tertulis di buku, yaitu memohon Vajravarahi membantu supaya Api Kundalini Anda segera bangkit, demikianlah pengenalan mengenai Vajravarahi , membuat kundalini Anda segera bangkit, metode ini disebut Samadhi Kundalini Vajravarahi. (suara tepuk tangan hadirin) 

  Jadi, visualisasi sangat penting, pernafasan juga penting, karena pernafasan itu sendiri merupakan angin, dimana air dan api sudah ada di dalam, sedangkan sekujur tubuh Anda adalah tanah, jadi tanah-air-api dan angin semua dimanfaatkan. Dalam tubuh manusia pada dasarnya sudah ada tanah-air-api dan angin, pernafasan angin adalah metode untuk menumbuhkan api. Ini semua merupakan sebuah visualisasi wujud, yang utama adalah Anda harus memvisualisasikan nadi susumna, ida dan pinggala, ketiga nadi ini harus divisualisasikan. Terima kasih semuanya !

(suara tepuk tangan hadirin)

Perhatian : Dharmadesana ini merupakan abhiseka tantra dalam, membutuhkan abhiseka dalam penekunannya. Segala pertanyaan mengenai sadhana ini harus ditanyakan dan dibimbing oleh seorang Vajracarya barulah sesuai dengan ketentuan Dharma.

Vihara Di Indonesia Yang Terdapat Acarya Pembimbin...g :

★ Vajra Acarya Lian Run
Yayasan Buddha Vajra Indonesia
Alamat : Jl. Tubagus Angke blok A 7 C no. 4, Taman Duta Mas -
Jakarta Barat
Telepon : 021 - 564 97 71

★ Vajra Acarya Lian Zu
Vihara Satya Buddha Purnama
Alamat : Jl. Lombok no. 1, Medan - Sumatera Utara
Telepon : 061 - 457 47 39 / 457 02 24

★ Vajra Acarya Lian Yuan
Vihara Vajra Bumi Sriwijaya
Alamat : Jl. Masjid Lama no. 46 (Jl. Sayangan, Lrg. R. Kuningan no. 622),
Palembang - Sumatera Selatan
Telepon : 0711 - 350 798 / 817 213

★ Vajra Acarya Lian Fei
Vihara Vajra Bumi Nusantara
Alamat : Jl. Vila Permata, Kelurahan Desa Binong,
Kecamatan Curug - Jawa Barat
(di pusat areal perumahan Lippo Karawaci Tangerang)
Telepon : 021 - 591 90 80 / 591 96 80 / 591 96 79

★ Vajra Acarya Lian Hong
Vihara Vajra Bumi Arama
Alamat : Jl. Manyar Jaya III / 18 - 20, Surabaya - Jawa Timur
Telepon : 031 - 5676 933 / 595 27 15 / 592 07 15 / 371 94 62

憨山大師費閒歌 - Hān shān dàshī fèi xián gē

 Translated by Lianhua Jun Shi An

憨山大師(1546年11月5日-1623年1月15日​),法名德清,字澄印,明代「四大高僧」之一,俗姓蔡,​全椒(安徽)人。

Mahaguru Hanshan (Hān-shān dàshī) lahir pada 5 Nov 1546 dan Parinirvana pada 15 Jan 1623. Merupakan salah satu dari Empat Sangha Agung di masa Dinasti Ming, Beliau berasal dari kota Quanjiao di propinsi Anhui Cina. 

憨山大師費閒歌
Lagu Mengenai Kesia-siaan (oleh : Mahaguru Hanshan)

講道容易體道難,雜念不除總是閒,世事塵勞常罣礙,深山​靜坐也徒然。
Berceramah mengenai kebenaran memang mudah, namun sukar menjalankan kebenaran. Jika masih mempunyai pikiran kacau, maka selamanya akan sia-sia. Jika debu duniawi masih merintangi, walau bermieditasi di kedalaman gunung juga percuma.

出家容易守規難,信願全無總是閒,淨戒不持空費力,縱然​落髮也徒然。
Menerima upasampada memang mudah, namun sukar mentaati sila ; Jika tidak memiliki keyakinan dan tekad, maka selamanya akan sia-sia ; Tidak mentaati sila kesucian maka semua usaha akan sia-sia, meskipun rambut telah digunduli juga percuma saja.

修行容易遇師難,不遇明師總是閒,自作聰明空費力,盲瞎​修鍊也徒然。
Bersadhana itu mudah , namun berjumpa dengan Guru itu sukar ;
Jika tidak berjumpa dengan Guru yang Tercerahkan, maka selamanya akan sia-sia ; Hanya mengandalkan kepintaran diri sendiri, semua hanya akan sia-sia belaka ; Demikian juga melakukan pembinaan diri dengan membabi buta juga percuma. 

染塵容易出塵難,不斷塵勞總是閒,情性攀緣空費力,不成​道果也徒然。
Sangat mudah untuk terpolusi oleh keduniawian, namun sukar untuk bebas dari keduniawian ; Jika tidak mematahkan debu keduniawian, maka selamanya akan sia-sia ; Walau memaksakan afintias juga tetap kosong belaka ; Bila idak dapat merealisasikan Kebuddhaan juga percuma.

聽聞容易實心難,侮慢師尊總是閒,自大貢高空費力,聰明​蓋世也徒然。
Hanya mendengar ajaran itu mudah, namun mempunyai hati yang tulus itu sukar ;
Jika mempermainkan Guru, maka selamanya juga akan sia-sia ; Bersikap pongah berarti menyia-nyiakan tenaga ; Meskipun kepintarannya tersohor di seluruh dunia juga percuma. 

學道容易悟道難,不下工夫總是閒,能信不行空費力,空空​論說也徒然。
Mempelajari Dharma itu mudah, namun tercerahkan itu sukar ;
Jika tidak membina diri dengan sungguh-sungguh , selamanya juga akan sia-sia ;
Jika hanya bisa percaya namun tidak sanggup menjalani, berarti telah menyia-nyiakan tenaga ; Hanya memperdebatkan ajaran tetap saja percuma.

閉關容易守關難,不肯修行總是閒,身在關中心在外,千年​不出也徒然。
Memutuskan retret itu mudah, namun mentaatinya itu sukar ;
Jika tidak menerapkan pembinaan diri, selamanya juga akan sia-sia belaka ;
Walau tubuh ada dalam retret, namun batin ada di luar ;
Meskipun ribuan tahun tidak keluar dari retret tetap saja percuma.

念佛容易信心難,心口不一總是閒,口念彌陀心散亂,喉嚨​喊破也徒然。
Melafalkan Nama Buddha itu mudah, namun memiliki keyakinan itu sukar ;
Jika antara bibir dan hati tidak menyatu , selamanya juga akan sia-sia belaka ;
Bibir mendaraskan Amitabha tapi batinnya kacau ;
Walaupun melafal sampai tenggorokan hancur juga percuma.

拜佛容易敬心難,意不虔誠總是閒,五體虛懸空費力,骷髏​磕破也徒然。
Menyembah Buddha itu mudah, tapi mengembangkan hati saling hormat-menghormati itu sukar ; 
Jika menyembah namun batin tidak mempunyai kerendahan diri, maka selamanya juga akan sia-sia belaka ;
Sekalipun menyembah dengan lima titik menyentuh tanah, itu hanya menyia-nyiakan tenaga ; 
Meskipun menyembah sampai tulang tulangnya remuk juga percuma saja.

誦經容易解經難,口誦不解總是閒,能解不依空費力,日誦​萬卷也徒然。
Melantunkan sutra itu mudah, namun memahami sutra itu sukar ;
Jika bibir melafal namun tidak memahami maknanya, selamanya juga akan sia-sia ;
Namun jika memahami maknanya tapi tidak menerapkannya, maka itu hanya menyia-nyiakan tenaga belaka ;
Meskipun setiap hari melafal puluhan ribu bab juga percuma.

Nelson Mandela celebrates 93rd birthday


SOUTH Africans and folks round the world are celebrating Nelson Mandela's 93rd birthday with songs and voluntary work.

Mandela, who is frail, spent the day together with his family in his home village of Qunu in South Africa's rural jap Cape.

Millions of South African college youngsters simultaneously sang a special birthday song to Mandela.

The song, Happy Birthday Tata Madiba, was specially composed for Mandela's 93rd birthday and was sung in class assemblies across the country.

It was hoped the target of twelve.4 million schoolchildren singing the song would set a brand new world record for the amount of individuals singing to a private at an equivalent time. The song was sung at township colleges and rural colleges, public colleges and personal colleges across the country.

For the third year the Mandela foundation has urged folks to try to to sixty seven minutes of voluntary work nowadays - to represent the sixty seven years that Mandela dedicated to South Africa's political struggle against apartheid.

"The best method we are able to thank Nelson Mandela for his work is by taking action for others and provoking modification," said United Nations Secretary-General Ban Ki-moon, who endorsed the decision.

South African corporations, charities and celebrities have all announced plans for voluntary work they're going to do nowadays.

Mandela has appeared increasingly frail since he retired from public life in 2004. He has been receiving round-the-clock medical care at home following his unharness from hospital in January, where he was treated for an acute respiratory infection, says the BBC's Nomsa Maseko in Johannesburg.

Known to South Africans by his clan name Madiba, Mr Mandela has not appeared at a public engagement since the closing ceremony of the soccer World Cup in July 2010.

US President Barack Obama said Mandela's life and legacy exemplified "wisdom, strength and grace".

Mandela retired as South Africa's president in 1999 when serving one term, returning to Thabo Mbeki.

Phone-hacking whistle-blower dead of unexplained causes

One of the primary folks to blow the whistle on phone hacking by News Corp.'s now-defunct News of the planet tabloid was found dead Monday. Police said the death was being treated as unexplained however wasn't thought of suspicious, in line with Britain's Press Association.

Sean Hoare's body was discovered at his home in Watford, England, regarding twenty five miles northwest of London, when police were known as to the house, the Guardian newspaper said.
Hoare was quoted by The big apple Times last year saying that phone hacking was widely used and even inspired at News of the planet underneath its editor, Andy Coulson.
Hoare worked as an entertainment reporter at News of the planet with Coulson, who resigned as uk Prime Minister David Cameron's press secretary earlier this year due to the scandal.
STORY: News Corp. 'train wreck': How unhealthy is it?
Coulson has said he did not apprehend the hacking was happening.
David Sonn, a lawyer for Hoare, said his death is "a terrible tragedy."

A Word of Truth

Without truthfulness there can be no society. Without truthfulness human communication breaks down and distrust, hostility and force take over. Truthfulness is, therefore, of fundamental importance to a harmonious and peaceful society and of fundamental importance to the harmonious and peaceful individuals who constitute that society. To be truthful we need to be faithful to both the spirit and the letter of our experience and events. We can perhaps best define truthfulness by looking at untruthful or false speech. Broadly speaking false speech falls into the two categories of commission and omission. The most obviously active false speech is simply telling lies. Although, of course, there are degrees of lying. Any variation from factual accuracy could be construed as lying, although usually we think of a lie as simply being the direct opposite of what is true. The so called ‘white lie’ is considered to be the least harmful and indeed not a lie at all. Perhaps an example is the fiction of Santa Claus which parents maintain for their children’s pleasure. Because the intention is kindly and in fact a great deal of pleasure is derived, this could hardly be seen as unskilful. But there are other occasions when the motives are less pure and the ‘white lie’ emerges, say, from fear, when it seems more likely to be unskilful. It is really best to avoid any lying in normal day-to-day discourse and to try, as far as possible, to be factually accurate. Exaggeration and understatement can both be forms of false speech. We can exaggerate in order to make ourselves seem more interesting and to make our fairly ordinary lives seem very exciting. We exaggerate because we want to be loved but don’t think of ourselves as interesting and attractive enough to be loved. Not only is the exaggeration unskilful but the lack of self-esteem is too. Understatement can have the same root cause. English people are especially prone to this. It can be a sort of exaggerated politeness, niceness leading to falseness. So you will hear people say things like, “no, no, I wasn’t upset” when clearly they were and still are, or “oh no, it’s no inconvenience” when again it very clearly is and so on. In wanting to please, to be nice, to be polite, people can sometimes end up being quite false. You see this sometimes in people’s faces; endlessly smiling in a sort of desperation to be liked and from fear of being disapproved of. So there is false speech of commission such as lies, exaggeration and understatement. There is also a false speech of omission. This is when what we say is strictly true but because of what we leave out it is not the whole truth. In fact, it may even convey a completely wrong impression. And that can be the intention. For instance, if we don’t like someone, we may describe them in such a one-sided way as to give the impression that they are monstrous, because we are either blind to their good qualities or we don’t want to believe they have any redeeming features. Or in describing particular events we may want to show ourselves in a good light, so we leave out what is unfavourable or embarrassing to us. The truth suffers, communication suffers and inevitably that means that we suffer and others suffer. Behind false speech lies egotism in one form or another. Whether we simply want to get our own way or we want to control people and events or we are frightened or we are out for revenge, it all comes back to me, me, me – the ‘I’ at the centre of the Universe. So one important step on the way to more truthfulness is an honest self-appraisal, to see how much we are motivated by fears, or by a desire to control people and events, which may be just another species of fear or how much are we motivated by revenge, or how much is it just a question of childishly wanting to get our own way. So truthfulness or honesty can begin with ourselves and be built up from there. If we are honest with ourselves then we will more and more be living in an honest world, a world or truthfulness. And our honesty with ourselves is not just confined to our faults or weaknesses or murky motivations. An honest self-appraisal also takes into account quite fully our better qualities and our aspirations and efforts to grow. One sided views, whether of other people or of oneself are rarely honest appraisals. So by being honest we create a world of honesty and also by being untruthful we create a world of dishonesty, which is an unpleasant and tiring place to live. Dishonesty, once embarked upon, has to be kept up and becomes more and more complex. So much so that people sometimes end up believing what started out as a straightforward lie. In the case of Donald Crowhurst, whom Vessantara writes about in Tales of Freedom, he started out with what he saw as a white lie – a lie of convenience. He was sailing around the world as part of a race and he began to give false records of his whereabouts and eventually found himself in the situation of being in the lead because others had dropped out. But the tension of the lies and the isolation he had put himself in to keep up the pretence, eventually drove him mad. He just wanted to give himself a little advantage but one thing led to another and eventually he found himself in a world that he had created which was completely false and actually impossible to live with. Donald Crowhurst’s experience is just an extreme and dramatic version of what can happen if we are prone to lying or exaggeration or understatement. It happens to politicians and other public figures from time to time. For those of us not in the public eye, it’s likely to lead to feelings of isolation and loneliness. If we are dishonest with ourselves and others it becomes very difficult to trust others and, therefore, to confide in anyone. If we cannot trust and cannot confide we cannot have friendships and love in our lives. A life without friendship and love is barren. So a second step on the way to more and more truthfulness is to confide. To have someone in our lives that we can be honest with and confide in. We start by being honest with ourselves and then with at least one other person. If we want to confide in someone then they have to be able to confide in us. That means that we have to be able to keep a confidence. So part of living in a world of truth and honesty is knowing when not to speak and what not to say. For a healthy emotional and psychological life we need to be able to confide in someone, we need to trust someone. For a healthy spiritual life we need to be able to confess as well as confide. Confidences can be of an ethically neutral nature, but confession is about purifying ourselves of unskilfulness. By experiencing remorse and confessing our faults we can let go of something weighing on our minds and feel the freedom of a clear conscience. Confession as well as involving regret, should also involve making amends where possible, whether by way of apology or recompense or whatever is appropriate. So a third step on the way to more and more truthfulness is confession. To avoid an over-emphasis on faults this needs to be in the context of rejoicing in our spiritual aspiration. We need to recognise that a confession of faults is only possible because we aspire to greater purity, wisdom and compassion. So a recognition of our faith in a spiritual ideal is another step on the way to greater honesty. Truth is essential to friendship as well as to the wider human society. And friendship and emotional warmth is essential to our psychological well-being. Friendship can go further than that and be the means by which a spiritual ideal becomes a more real influence in our lives. The friendship of someone who can guide us spiritually need not necessarily be close and intimate in an emotional sense, but it does demand trust, honesty and confession. Truthfulness, therefore, is essential to human life on all levels, from the functioning of society to the highest spiritual realms. The other side of the coin of truthfulness is believing others when they speak the truth. Unless we have good reason to doubt someone’s veracity, we ought to believe them. A good reason has to be something objective, some evidence of falsehood or a tendency to falsehood. If we rely on our subjective feelings and hunches, we are quite likely to make mistakes and be either unnecessarily suspicious or overly credulous. Within a spiritual community it is essential to give the benefit of the doubt to our fellow spiritual aspirants. Without that, trust breaks down and the spiritual community disappears. A spiritual community is a community of trust by definition. When trust is absent then the heart and life of the spiritual community withers and dies and all that’s left are institutions and empty words. Truthful speech is essential to human life because it is a reflection of reality. To live out of harmony with reality is to cause suffering for oneself and others. In reality all human beings and indeed all life is interconnected and interdependent. Falsehood denies this because it is selfish by nature. But reality always triumphs in the end, it cannot be otherwise. That is what is known as the doctrine of conditioned co-production, or the law of conditionality, which in terms of ethics is the law of karma. Put simply, the law of karma is that actions have consequences; skilful actions have beneficial consequences and unskilful actions have bad consequences. So false speech can only bring bad consequences. The fundamental falsehood is selfishness and the brightest truth is compassion. According to the Lalitavistara Sutra, just before the Buddha gained Enlightenment he was assailed by Mara, the personification of evil. Mara confronted him in three ways – first with violence which symbolises the forces of hatred, then with seduction, symbolising craving and finally by trying to undermine his confidence, which of course is doubt. The Buddha just observed all this going on and was unmoved by it. The forces of selfishness no longer had any hold on him and he could look at them quite squarely and honestly. He touched the earth with his right hand and received confirmation of his spiritual achievement from the Earth Goddess. This represents objectivity, an honest self-appraisal. Then being free from craving, hatred and doubt, in other words from selfishness, he was able to look beyond himself. The leader of the gods, Brahma, appeared to him and asked him to teach the Dharma and he assented. Compassion flowered in his heart as it must inevitably when the realisation of the unity of life is firmly established. The naga prince, Mucalinda, appeared and gave protection to the Buddha. The energy of the Truth is a powerful protection and an energy that sends waves of influence throughout the world and down the ages, unlimited by space or time. Truthfulness is much more than not telling lies.

Today, Train Tickets of H-3 and H-5 Sold Out

Desirability of Jakarta residents to celebrate Ied ul Fitr in their villages are appear high enough. It is seen from train tickets of government and business were sold out at Gambir Station on Monday (7/18) that is opened at seven am. In fact, tickets departure for 5-3 days before Ied to Central Java and East Java, from August twenty five to twenty seven had been sold out.

Mateta Rizalulhaq, Head Public Relation of Daops I PT Indonesia Train (KAI) explained that as several as thirteen thousand tickets sales nowadays are just for categories of government and business. Meanwhile, price tag sales for economy category has not on the market however.

He said that the tickets that are sold out consists of Eid Pasundan Train with destination to Kiaracondong-Surabaya, Tawang Jaya Train (Semarang Poncol-Senen Market), Senja/Fajar Utama Train (Yogyakarta-Senen Market), Sawung Galih Train (Kutoarjo-Senen Market), Argo Lawu Train (Solo-Gambir), Gajayana Train (Malang-Gambir), Kutojaya Train (Senen Market-Kutoarjo), Komunitas Utara Train (Tanah Abang-Surabaya Pasar Turi), Matarmaja Train (Senen Market-Malang), Kertajaya Train (Tanjung Priok-Surabaya Pasar Turi), Mantab Train (Tanah Abang-Madiun), categorical Cirebon Train (Cirebon-Gambir), and Argo Bromo Anggrek Train (Gambir-Surabaya Pasar Turi).

He continued that poeple had queued before the counters opened. “In addition based mostly on the data from officers, among of them are spending an evening at station,” he added.

He additionally expressed that besides the price tag might get in on-line system, booking and shopping for might additionally get at post offices, minimarts also as through ATM that cooperation with the PT KAI. The PT KAI planned can add two railway train to enhance the service.

According to him, one railway wagon might accommodate till fifty passengers. Usually,one railway train carries with it six wagons till seven wagons which implies having the ability to accommodate three hundred to 350 passengers. “If there are several passengers and its facilities, that the PT KAI can boost eight wagons, thus it will accommodate four hundred passengers,” he stated.

In Ied transport without delay, the PT KAI is providing 198 regular trains, and twenty six further railway trains. it's predicted the volumes of Ied transport and train for homecoming this year reached two.5 million to two.9 passengers. "Each further train consists of 2 railways train,” he stated.

However, currently the price tag selling is merely for normal train. whereas for twenty five further trains provided, the price tag are sold approaching the fasting month.

Meanwhile, Head Deputy of Jatinegara Station, Weddy Hartono expressed that since the price tag counter was opened in Jatinegara station, the passengers directly invade it. His officers open 5 price tag service counters that are opened since seven am to nine am. whereas at nine am to six pm is merely for one counter.

The increasing homecomers caused price tag of Gumarang train (Jakarta-Surabaya) from business category or government category has sold out for departure on August twenty three. On August twenty four, Gajayana train (Jakarta-Malang) tickets also are sold out.

He mentioned that departure for August twenty five, a complete of train passengers that depart through Jatinegara station the maximum amount as one,011, at August twenty six will increase to one,403 passengers. There are twenty eight trains of business and government category during this station that are departed or passed.

Moreover, he expressed that approaching homecoming season, Jatinegara Station sides can add its security officers from thirty to thirty five officers. Furthermore, Police officer special for train are added from half dozen to seven individuals. ranging from ten days before (H-10) Ied Ul Fitr, Ied post are operated that involves concerning many joint officers carries with it TNI/ resort police, scout, Youth Red Cross (PMR), Health officer and cleaning service officer.

Firnandus (35), one in all the homecomers admitted that he get the price tag earlier thus he can get a seat. He at the side of his family bought Purwojaya government train price tag heading to Cilacap. each Ied ul Fitr he perpetually goes to his hometown in Purwokerto, Central Java.

“Buy now, no ought to queue and can get a seat. the value is increasing though. On regular days price Rp a hundred thousand however currently it prices Rp a hundred twenty five thousand. But, it doesn't matter on behalf of me as long as i buy a seat throughout the trip,” said resident who lives in Matraman, East Jakarta.

MINISTER'S ZEN BUDDHA STATUE peed

One day two Zen priests walking in the woods. Suddenly the older Zen priest to take a piss.
 
With no load the old priest was urinating next to a statue of Buddha.
 
Of course, the young priest who was angry.
 
Without turning a inch too old priest had said:
 
"Show me, a place where there is no Buddha"
 
Of course the standard answer is that all the Buddhas.
 
With lightly old priest asks back:
 
"Then I piss where then?"
 
 
Discussion:
Considers the attributes of religion as something sacred is certainly good. However, excessive inherent in the concept of holiness, then producing defilements, certainly worthy of contemplation.
 
Mainly because the purity was not created to generate anger / hostility. The more so if the concept of the sanctity of generating murder. Chastity is terrible.
 
Purity of there because there are impurities, without soiling the sanctity disappears.
The totality of the two that's liberating.
 
http://tanhadi.blogspot.com/search/label/ZEN