孔茲(Edward Conze)英譯版金剛經

The Diamond Cutter 

(1)

Thus have I heard at one time. The Lord dwelt at Sravasti, in the Jeta Grove, in the garden of Anathapindika, together with a large gathering of monks, consisting of 1,250 monks, and with many Bodhisattvas, great beings. Early in the morning the Lord dressed, put on his cloak, took his bowl, and entered the great city of Sravasti to collect alms. When he had eaten and returned from his round, the Lord put away his bowl and cloak, washed his feet, and sat down on the seat arranged for him, crossing his legs, holding his body upright, and mindfully fixing his attention in front of him. Then many monks approached to where the Lord was, saluted his feet with their heads, thrice walked round him to the right, and sat down on one side.

(2)

At that time the Venerable Subhuti came to that assembly, and sat down. Then he rose from his seat, put his upper robe over one shoulder, placed his right knee on the ground, bent forth his folded hands towards the Lord, and said to the Lord: 'It is wonderful O Lord, it is exceedingly wonderful, O Well-Gone, how much the Bodhisattvas, the great beings, have been helped with the greatest help by the Tathagata, the Arhat, the Fully Enlightened One. It is wonderful, O Lord, how much the Bodhisattvas, the great beings, have been favoured with the highest favour by the Tathagata, the Arhat, the Fully Enlightened One. How then, O Lord, should a son or daughter of good family, who have set out in the Bodhisattva-vehicle, stand, how progress, how control their thoughts?'

After these words the Lord said to the Venerable Subhuti: 'Well said, well said, Subhuti! So it is, Subhuti, so it is, as you say! The Tathagata, Subhuti, has helped the Bodhisattvas, the great beings with the greatest help, and he has favoured them with the highest favour. Therefore, 'Subhuti, listen well, and attentively! I will teach you how those who have set out in the Bodhisattva vehicle should stand, how progress, how control their thoughts.' 'So be it, O Lord', replied the Venerable Subhuti and listened.

(3)

The Lord said: Here, Subhuti, someone who has set out in the vehicle of a Bodhisattva should produce a thought in this manner: 'As many beings as there are in the universe of beings, comprehended under the term "beings" egg-born, born from a womb, moisture-born, or miraculously born; with or without form; with perception, without perception, and with neither perception nor non-perception, as far as any conceivable form of beings is conceived: all these I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind. And yet, although innumerable beings have thus been led to Nirvana, no being at all has been led to Nirvana.'

And why?If in a Bodhisattva the notion of a 'being' should take place, he could not be called a 'Bodhi-being'. 'And why? He is not to be called a Bodhi-being, in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person.'

(4)

Moreover, Subhuti, a Bodhisattva who gives a gift should not be supported by a thing, nor should he be supported anywhere. When he gives gifts he should not be supported by sight-objects, nor by sounds, smells, tastes, touchables, or mind-objects. For, Subhuti, the Bodhisattva, the great being should give gifts in such a way that he is not supported by the notion of a sign.

And why? Because the heap of merit of that Bodhi-being, who unsupported gives a gift, is not easy to measure. What do you think, Subhuti, is the extent of space in the East easy to measure?

Subhuti replied: No indeed, O Lord. The Lord asked: In like manner, is it easy to measure the extent of space in the South, West or North, downwards, upwards, in the intermediate directions, in all the ten directions all round? Subhuti replied: No indeed, O Lord.

The Lord said: Even so the heap of merit of that Bodhibeing who unsupported gives a gift is not easy to measure. That is why, Subhuti, those who have set out in the Bodhisattva-vehicle, should give gifts without being supported by the notion of a sign.

(5)

The Lord continued: 'What do you think, Subhuti, can the Tathagata be seen by the possession of his marks?'

Subhuti replied: 'No indeed, O Lord. And why? What has been taught by the Tathagata as the possession of marks, that is truly a no-possession of no-marks.'

The Lord said: 'Wherever there is possession of marks, there is fraud, wherever there is no-possession of no-marks there is no fraud. Hence the Tathagata is to be seen from no marks as marks.'

(6)

Subhuti asked: Will there be any beings in the future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, when these words of the Sutra are being taught, will understand their truth?

The Lord replied: Do not speak thus, Subhuti! Yes, even then there will be such beings. For even at that time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted, with virtuous qualities, gifted with wisdom, and who, when these words of the Sutra are being taught, will understand their truth. And these Bodhisattvas, Subhuti, will not be such as have honoured only one single Buddha, nor such as have planted their roots of merit under one single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are being taught, will find even one single thought of serene faith, they will be such as have honoured many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas. Known they are, Subhuti, to the Tathagata through his Buddha cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.

And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self takes place, (2) no perception of a being, (3) no perception of a soul, (4) no perception of a person. Nor do these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a no-dharma. (7) No perception or (8) non-perception takes place in them.

And why? If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul, or a person.

And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma. Therefore this saying has been taught by the Tathagata with a hidden meaning: 'Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so no-dharmas.'

(7)

The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has fully known as 'the utmost, right and perfect enlightenment, or is there any dharma which the Tathagata has demonstrated?

Subhuti replied: No, not as I understand what the Lord has said.And why? This dharma which the Tathagata has fully known or demonstrated it cannot be grasped, it cannot be talked about, it is neither a dharma nor a no-dharma. And why? Because an Absolute exalts the Holy Persons.

(8)

The Lord then asked: What do you think, Subhuti, if a son or daughter of good family had filled this world system of 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, Arhats, Fully Enlightened Ones, would they on the strength of that beget a great heap of merit?

Subbuti replied: Great, O Lord, great, O Well-Gone, would that heap of merit be! And why? Because the Tathagata spoke of the 'heap of merit' as a non-heap. That is how the Tathagata speaks of 'heap of merit'. The Lord said:

But if someone else were to take from this discourse on dharma but one stanza of four lines, and would demonstrate and illuminate it in full detail to others, then he would on the strength of that beget a still greater heap of merit, immeasurable and incalculable.

And why? Because from it has issued the utmost, right and perfect enlightenment of the Tathagatas, Arhats, Fully Enlightened Ones, and from it have issued the Buddhas, the Lords. And why? For the Tathagata has taught that the dharmas special to the Buddhas are just not a Buddha's special dharmas. That is why they are called 'the dharmas special to the Buddhas'.

(9)

The Lord asked: What do you think, Subhuti, does it occur to the Streamwinner, 'by me has the fruit of a Streamwinner been attained'?

Subhuti replied: No indeed, O Lord. And why? Because, O Lord, he has not won any dharma. Therefore is he called a Stream-winner. No sight-object has been won, no sounds, smells, tastes, touchables, or objects of mind. That is why he is called a 'Streamwinner'. If, O Lord, it would occur to a Streamwinner, 'by me has a Streamwinner's fruit been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.

The Lord asked: What do you think, Subhuti, does it then occur to the Once-Returner, 'by me has the fruit of a Once-Returner been attained'?

Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Once-Returnership. That is why he is called a 'Once-Returner'.

The Lord asked: What do you think, Subhuti, does it then occur to the Never-Returner 'by me has the fruit of a Never-Returner been attained'?

Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Never Returnership. Therefore is he called a 'Never-Returner'.

The Lord asked: What do you think, Subhuti, does it then occur to the Arhat, 'by me has Arhatship been attained'? Subhuti: No indeed, O Lord.

And why? Because no dharma is called 'Arhat'. That is why he is called an Arhat. If, O Lord, it would occur to an Arhat. 'by me has Arhatship been attained', then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.

And why? I am, O Lord, the one whom the Tathagata, the Arhat, the Fully Enlightened One has pointed out as the foremost of those who dwell in Peace. I am, O Lord, an Arhat free from greed. And yet, O Lord, it does not occur to me, 'an Arhat am I and free from greed'. If, O Lord, it could occur to me that I have attained Arhatship, then the Tathagata would not have declared of me that 'Subhuti, this son of good family, who is the foremost of those who dwell in Peace, does not dwell anywhere; that is why he is called "a dweller in Peace, a dweller in Peace"'.

(10)

The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has learned from Dipankara, the Tathagata, the Arhat, the Fully Enlightened One?

Subhuti replied: Not so, O Lord, there is not.

The Lord said: If any Bodhisattva would say, 'I will create harmonious Buddhafields', he would speak falsely. And why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious Buddhafields'.

Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables or mind-objects.

Suppose, Subhuti, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence? Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal existence be. And why so? 'Personal existence, personal existence', as no-existence has that been taught by the Tathagata; for not, O Lord, is that existence or non-existence. Therefore is it called 'personal existence'.

(11)

The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the large river Ganges, would the grains of sand in them be many?

Subhuti replied: Those Ganges rivers would indeed be many, much more so the grains of sand in them.

The Lord said: This is what I announce to you, Subhuti, this is what I make known to you, if some woman or man had filled with the seven precious things as many world systems as there are grains of sand in those Ganges rivers, and would give them as a gift to the Tathagatas, Arhats, fully Enlightened Ones what do you think, Subhuti, would that woman or man on the strength of that beget a great heap of merit?

Subhuti replied: Great, O Lord, great O Well-Gone, would that heap of merit be, immeasurable and incalculable.

The Lord said: But if a son or daughter of good family had taken from this discourse on dharma but one stanza of four lines, and were to demonstrate and illuminate it to others, then they would on the strength of that beget a still greater heap of merit, immeasurable and incalculable.

(12)

Moreover, Subhuti, that spot of earth where one has taken from this discourse on dharma but one stanza of four lines, taught or illumined it, that spot of earth will be a veritable shrine for the whole world with its gods, men and Asuras. What then should we say of those who will bear in mind this discourse on dharma in its entirety, who will recite, study, and illuminate it in full detail for others! Most wonderfully blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher dwells, or a sage representing him.

(13)

Subhuti asked: What then, O Lord, is this discourse on dharma, and how should I bear it in mind? The Lord replied:

This discourse on dharma, Subhuti, is called 'Wisdom which has gone beyond', and as such should you bear it in mind! And why? Just that which the Tathagata has taught as the wisdom which has gone beyond, just that He has taught as not gone beyond. Therefore is it called 'Wisdom which has gone beyond'. What do you think, Subhuti, is there any dharma which the Tathagata has taught?

Subhuti replied: No indeed, O Lord, there is not.

The Lord said: When, Subhuti, you consider the number of particles of dust in this world system of 1,000 million worlds-would they be many?

Subhuti replied: Yes, O Lord.

Because what was taught as particles of dust by the Tathagata, as no-particles that was taught by the Tathagata. Therefore are they called 'particles of dust'. And this world-system the Tathagata has taught as no-system. Therefore is it called a 'world system'.

The Lord asked: What do you think, Subhuti, can the Tathagata be seen by means of the thirty-two marks of the superman? Subhuti replied: No indeed, O Lord.

And why? Because those thirty-two marks of the superman which were taught by the Tathagata, they are really no-marks. Therefore are they called 'the thirty-two marks of the superman'.

The Lord said: And again, Subhuti, suppose a woman or a man were to renounce all their belongings as many times as there are grains of sand in the river Ganges; and suppose that someone else, after taking from this discourse on Dharma but one stanza of four lines, would demonstrate it to others. Then this latter on the strength of that would beget a greater heap of merit, immeasurable and incalculable.

(14)

Thereupon the impact of Dharma moved the Venerable Subhuti to tears. Having wiped away his tears, he thus spoke to the Lord: It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone, how well the Tathagata has taught this discourse on Dharma. Through it cognition has been produced in me. Not have I ever before heard such a discourse on Dharma. Most wonderfully blest will be those who, when this Sutra is being taught, will produce a true perception. And that which is true perception, that is indeed no perception.

Therefore the Tathagata teaches, 'true perception, true perceptions'. It is not difficult for me to accept and believe this discourse on Dharma when it is being taught. But those beings who will be in a future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine, and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite it, study it, and illuminate it in full detail for others, these will be most wonderfully blest. In them, however, no perception of a self will take place, or of a being, a soul, or a person.

And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul or a person, that is indeed no perception. And why? Because the Buddhas, the Lords have left all perceptions behind.

The Lord said: So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified.

And why? The Tathagata has taught this as the highest (parama-) perfection (paramita). And what the Tathagata teaches as the highest perfection, that also the innumerable (aparimana) Blessed Buddhas do teach. Therefore is it called the 'highest perfection'.

Moreover, Subhuti, the Tathagata's perfection of patience is really no perfection.

And why? Because, Subhuti, when the king of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person.

And why? If, Subhuti, at that time I had had a perception of self, I would also have had a perception of ill-will at that time. And so, if I had had a perception of a being, of a soul, or of a person. With my superknowledge I recall that in the past I have for five hundred births led the life of a sage devoted to patience. Then also have I had no perception of a self, a being, a soul, or a person.

Therefore then, Subhuti, the Bodhi-being, the great being, after he has got rid of all perceptions, should raise his thought to the utmost, right and perfect enlightenment. He should produce a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mind-objects, unsupported by dharma, unsupported by no-dharma, unsupported by anything. And why?

All supports have actually no support. It is for this reason that the Tathagata teaches: By an unsupported Bodhisattva should a gift be given, not by one who is supported by forms, sounds, smells, tastes, touchables, or mind-objects.

And further, Subhuti, it is for the weal of all beings that a Bodhisattva should give gifts in this manner. And why? This perception of a being, Subhuti, that is just a non-perception. Those all-beings of whom the Tathagata has spoken, they are indeed no-beings.

And why? Because the Tathagata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A Tathagata does not speak falsely.

But nevertheless, Subhuti, with regard to that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.

In darkness a man could not see anything. Just so should be viewed a Bodhisattva who has fallen among things, and who, fallen among things, renounces a gift.

A man with eyes would, when the night becomes light and the sun has arisen, see manifold forms. Just so should be viewed a Bodhisattva who has not fallen among things, and who, without having fallen among things, renounces a gift.

Furthermore, Subhuti, those sons and daughters of good family who will take up this discourse on Dharma, will bear it in mind, recite, study, and illuminate it in full detail for others, they have been known, Subhuti, by the Tathagata with his Buddha-cognition, they have been seen, Subhuti, by the Tathagata with his Buddha-eye, they have been fully known by the Tathagata. All these beings, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.

(15)

And if, Subhuti, a woman or man should renounce in the morning all their belongings as many times as there are grains of sand in the river Ganges, and if they should do likewise at noon and in the evening, and if in this way they should renounce all their belongings for many hundreds of thousands of millions of milliards of aeons; and someone else, on hearing this discourse on Dharma, would not reject it; then the latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable. What then should we say of him who, after writing it, would learn it, bear it in mind, recite, study and illuminate it in full detail for others?

Moreover, Subhuti, (1) unthinkable and (2) incomparable is this discourse on Dharma. (3) The Tathagata has taught it for the weal of beings who have set out in the best, in the most excellent vehicle. Those who will take up this discourse on Dharma, bear it in mind, recite, study and illuminate it in full detail for others, the Tathagata has known them with his Buddha-cognition, the Tathagata has seen them with his Buddha-eye, the Tathagata has fully known them. All these beings, Subhuti, will be blest with an immeasurable heap of merit, they will be blest with a heap of merit unthinkable, incomparable, measureless and illimitable. All these beings, Subhuti, will carry along an equal share of enlightenment.

And why? (4) Because it is not possible, Subhuti, that this discourse on Dharma could be heard by beings of inferior resolve, nor by such as have a self in view, a being, a soul, or a person. Nor can beings who have not taken the pledge of Bodhi-beings either hear this discourse on Dharma, or take it up, bear it in mind, recite or study it. That cannot be.

(1) Moreover, Subhuti, the spot of earth where this Sutra will be revealed, that spot of earth will be worthy of worship by the whole world with its Gods, men and Asuras, worthy of being saluted respectfully, worthy of being honoured by circumambulation, like a shrine will be that spot of earth.

(16)

And yet Subhuti, those sons and daughters of good family, who will take up these very Sutras, and will bear them in mind, recite and study them, they will be humbled, well humbled they will be!

And why? The impure deeds which these beings have done in their former lives, and which are liable to lead them into the states of woe, in this very life they will, by means of that humiliation, (2) annul those impure deeds of their former lives, and (3) they will reach the enlightenment of a Buddha.

With my superknowledge, Subhuti, I recall that in the past period, long before Dipankara, the Tathagata, Arhat, fully Enlightened One, during incalculable, quite incalculable aeons, I gave satisfaction by loyal service to 84,000 million milliards of Buddhas, without ever becoming again estranged from them. But the heap of merit, Subhuti, from the satisfaction I gave to those Buddhas and Lords without again becoming estranged from them compared with the heap of merit of those who in the last time, the last epoch, the last five hundred years, at the time of the collapse of the good doctrine, will take up these very Sutras, bear them in mind, recite and study them, and will illuminate them in full detail for others, it does not approach one hundredth part, not one thousandth part, nor a one hundred thousandth part, not a ten millionth part, nor a one hundred millionth part, nor a 100,000 millionth part. It does not bear number, nor fraction, nor counting, nor similarity, nor comparison, nor resemblance.

(4) If moreover, Subhuti, I were to teach, the heap of merit of those sons and daughters of good family, and how great a heap of merit they will at that time beget and acquire, beings would become frantic and confused. Since, however, Subhuti, the Tathagata has taught this discourse on Dharma as unthinkable, so just an unthinkable karma result should be expected from it.

(17)

Subhuti asked: How, O Lord, should one set out in the Bodhisattva-vehicle stand, how progress, how control his thoughts?

The Lord replied: Here, Subhuti, someone who has set out in the Bodhisattva-vehicle should produce a thought in this manner: 'all beings I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind; and yet, after beings have thus been led to Nirvana, no being at all has been led to Nirvana'.

And why? If in a Bodhisattva the notion of a 'being' should take place, he could not be called a 'Bodhi-being'. And likewise if the notion of a soul, or a person should take place in him. And why? He who has set out in the Bodhisattva-vehicle he is not one of the dharmas.

What do you think Subhuti, is there any dharma by which the Tathagata, when he was with Dipankara the Tathagata, has fully known the utmost, right and perfect enlightenment?

Subhuti replied: There is not any dharma by which the Tathagata, when he was with the Tathagata Dipankara, has fully known the utmost, right and perfect enlightenment.

The Lord said: It is for this reason that the Tathagata Dipankara then predicted of me: 'You, young Brahmin, will be in a future period a Tathagata, Arhat, fully Enlightened, by the name of Shakyamuni!'

And why? 'Tathagata', Subhuti, is synonymous with true Suchness (tathata).

And whosoever, Subhuti, were to say, 'The Tathagata has fully known the utmost, right and perfect enlightenment', he would speak falsely. And why? There is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment. And that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.

Therefore the Tathagata teaches, all dharmas are the Buddha's own and special dharmas'. And why? 'All-dharmas', Subhuti, have as no-dharmas been taught by the Tathagata. Therefore all dharmas are called the Buddha's own and special dharmas.

Just as a man, Subhuti, might be endowed with a body, a huge body. Subhuti said: That man of whom the Tathagata spoke as 'endowed with a body, a huge body', as a no-body he has been taught by the Tathagata. Therefore is he called, 'endowed with a body, a huge body'.

The Lord said: So it is, Subhuti. The Bodhisattva who would say, I will lead beings to Nirvana', he should not be called a 'Bodhi-being'.

And why? Is there, Subhuti, any dharma named 'Bodhi-being'? Subhuti replied: No indeed, O Lord. The Lord said: Because of that the Tathagata teaches, 'selfless are all dharmas, they have not the character of living beings, they are without a living soul, without personality'.

If any Bodhisattva should say, 'I will create harmonious Buddhafields', he likewise should not be called a Bodhi-being.

And why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious Buddhafields'. The Bodhisattva, however, Subhuti, who is intent on 'without self are the dharmas, without self are the dharmas', him the Tathagata, the Arhat, the fully Enlightened One has declared to be a Bodhi-being, a great being.

(18)

What do you think, Subhuti, does the fleshly eye of the Tathagata exist? Subhuti replied: So it is, O Lord, the fleshly eye of the Tathagata does exist. The Lord asked: What do you think, Subhuti, does the Tathagata's heavenly eye exist, his wisdom eye, his Dharma-eye, his Buddha-eye? Subhuti replied: So it is, O Lord, the heavenly eye of the Tathagata does exist, and so does his wisdom eye, his Dharma-eye and his Buddha-eye.

The Lord said: What do you think, Subhuti, has the Tathagata used the phrase, 'as many grains of sand as there are in the great river Ganges'?

Subhuti replied: So it is, O Lord, so it is, O Well-Gone! The Tathagata has done so.

The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the great river Ganges, and if there were as many world systems as there are grains of sand in them, would those world systems be many? Subhuti replied: So it is, O Lord, so it is, O Well-Gone, these world systems would be many.

The Lord said: As many beings as there are in these world systems, of them I know, in my wisdom, the manifold trends of thought. And why? 'Trends of thought, trends of thought', Subhuti, as no trends have they been taught by the Tathagata. Therefore are they called 'trends of thought'. And why? Past thought is not got at; future thought is not got at; present thought is not got at.

(19)

What do you think, Subhuti, if a son or daughter of good family had filled this world system of 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, would they on the strength of that beget a great heap of merit?

Subhuti replied: they would, O Lord, they would, O Well-Gone!

The Lord said: So it is, Subhuti, so it is. On the strength of that this son or daughter of good family would beget a great heap of merit, immeasurable and incalculable. But if, on the other hand, there were such a thing as a heap of merit, the Tathagata would not have spoken of a 'heap of merit'.

(20)

What do you think, Subhuti, is the Tathagata to be seen by means of the accomplishment of his form-body?

Subhuti replied: No indeed, O Lord, the Tathagata is not to be seen by means of the accomplishment of his form-body. And why? 'Accomplishment of his form-body, accomplishment of his form-body', this, O Lord, has been taught by the Tathagata as no-accomplishment. Therefore is it called 'accomplishment of his form-body'.

The Lord asked: What do you think, Subhuti, is the Tathagata to be seen through his possession of marks?

Subhuti replied: No indeed, O Lord. And why? This possession of marks, O Lord, which has been taught by the Tathagata, as a no-possession of no-marks this has been taught by the Tathagata. Therefore is it called 'possession of marks'.

(21)

The Lord asked: What do you think, Subhuti, does it occur to the Tathagata, 'by me has Dharma been demonstrated'? Whosoever, Subhuti, would say, 'the Tathagata has demonstrated Dharma', he would speak falsely, he would misrepresent me by seizing on what is not there. And why? 'Demonstration of dharma, demonstration of dharma', Subhuti, there is not any dharma which could be got at as a demonstration of dharma.

Subhuti asked: Are there, O Lord, any beings in the future, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, on hearing such dharmas, will truly believe?

The Lord replied: They, Subhuti, are neither beings nor no-beings. And why? 'Beings, beings', Subhuti, the Tathagata has taught that they are all no-beings. Therefore has he spoken of 'all beings'.

(22)

What do you think, Subhuti, is there any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment?

Subhuti replied: No indeed, O Lord, there is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment.

The Lord said: So it is, Subhuti, so it is. Not even the least (anu) dharma is there found or got at. Therefore is it called 'utmost (anuttara), right and perfect enlightenment'.

(23)

Furthermore, Subhuti, self-identical (sama) is that dharma, and nothing is therein at variance (vishama). Therefore is it called 'utmost, right (samyak) and perfect (sam-) enlightenment'. Self-identical through the absence of a self, a being, a soul, or a person, the utmost, right and perfect enlightenment is fully known as the totality of all the wholesome dharmas. 'Wholesome dharmas, wholesome dharmas', Subhuti yet as no-dharmas have they been taught by the Tathagata. Therefore are they called 'wholesome dharmas'.

(24)

And again, Subhuti, if a woman or man had piled up the seven precious things until their bulk equaled that of all the Sumerus, kings of mountains, in the world system of 1,000 million worlds, and would give them as a gift; and if, on the other hand, a son or daughter of good family would take up from this Prajnaparamita, this discourse on Dharma, but one stanza of four lines, and demonstrate it to others, compared with his heap of merit the former heap of merit does not approach one hundredth part, etc., until we come to, it will not bear any comparison.

(25)

What do you think, Subhuti, does it occur to a Tathagata, 'by me have beings been set free'? Not thus should you see it, Subhuti!

And why? There is not any being whom the Tathagata has set free. Again, if there had been any being whom the Tathagata had set free, then surely there would have been on the part of the Tathagata a seizing of a self, of a being, of a soul, of a person. 'Seizing of a self', as a no-seizing, Subhuti, has that been taught by the Tathagata. And yet the foolish common people have seized upon it. 'Foolish common people', Subhuti, as really no people have they been taught by the Tathagata. Therefore are they called 'foolish common people'.

(26)

What do you think, Subhuti, is the Tathagata to be seen by means of his possession of marks?

Subhuti replied: No indeed, O Lord. The Lord said: If, Subhuti, the Tathagata could be recognized by his possession of marks, then also the universal monarch would be a Tathagata. Therefore the Tathagata is not to be seen by means of his possession of marks.

Subhuti then said: As I, O Lord, understand the Lord's teaching, the Tathagata is not to be seen through his possession of marks.

Further the Lord taught on that occasion the following stanzas:

Those who by my form did see me,
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.

From the Dharma should one see the Buddhas,
From the Dharmabodies comes their guidance.
Yet Dharma's true nature cannot be discerned,
And no one can be conscious of it as an object.

(27)

What do you think, Subhuti, has the Tathagata fully known the utmost, right and perfect enlightenment through his possession of marks? Not so should you see it, Subhuti. And why? Because the Tathagata could surely not have fully known the utmost, right and perfect enlightenment through his possession of marks.

Nor should anyone, Subhuti, say to you, 'those who have set out in the Bodhisattva-vehicle have conceived the destruction of a dharma, or its annihilation'. Not so should you see it, Subhuti! For those who have set out in the Bodhisattva-vehicle have not conceived the destruction of a dharma, or its annihilation.

(28)

And again, Subhuti, if a son or daughter of good family had filled with the seven precious things as many world systems as there are grains of sand in the river Ganges, and gave them as a gift to the Tathagatas, Arhats, fully Enlightened Ones, and if on the other hand a Bodhisattva would gain the patient acquiescence in dharmas which are nothing of themselves and which fail to be produced, then this latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable. Moreover, Subhuti, the Bodhisattva should not acquire a heap of merit.

Subhuti said: Surely, O Lord, the Bodhisattva should acquire a heap of merit?

The Lord said: 'Should acquire', Subhuti, not 'should seize upon.' Therefore is it said, 'should acquire'.

(29)

Whosoever says that the Tathagata goes or comes, stands, sits or lies down, he does not understand the meaning of my teaching. And why? 'Tathagata' is called one who has not gone anywhere, nor come from anywhere. Therefore is he called 'the Tathagata, the Arhat, the fully Enlightened One'.

(30)

And again, Subhuti, if a son or daughter of good family were to grind as many world systems as there are particles of dust in this great world system of 1,000 million worlds, as finely as they can be ground with incalculable vigour, and in fact reduce them to something like a collection of atomic quantities, what do you think, Subhuti, would that be an enormous collection of atomic quantities?

Subhuti replied: So it is, O Lord, so it is, O Well-Gone, enormous would that collection of atomic quantities be!

And why? If, O Lord, there had been an enormous collection of atomic quantities, the Lord would not have called it an 'enormous collection of atomic quantities'. And why? What was taught by the Tathagata as a 'collection of atomic quantities', as a no-collection that was taught by the Tathagata. Therefore is it called a 'collection of atomic quantities'.

And what the Tathagata taught as 'the world system of 1,000 million worlds', that he has taught as a no-system. Therefore is it called 'the world system of 1,000 million worlds'.

And why? If, O Lord, there had been a world system, that would have been a case of seizing on a material object, and what was taught as 'seizing on a material object' by the Tathagata, just as a no-seizing was that taught by the Tathagata.

Therefore is it called 'seizing on a material object'. The Lord added: And also, Subhuti, that 'seizing on a material object' is a matter of linguistic convention, a verbal expression without factual content. It is not a dharma nor a no-dharma. And yet the foolish common people have seized upon it.

(31)

And why? Because whosoever would say that the view of a self has been taught by the Tathagata, the view of a being, the view of a living soul, the view of a person, would he, Subhuti, be speaking right?

Subhuti replied: No indeed, O Lord, no indeed, O Well-Gone, he would not be speaking right. And why? That which has been taught by the Tathagata as 'view of self', as a no-view has that been taught by the Tathagata. Therefore is it called 'view of self'.

The Lord said: It is thus, Subhuti, that someone who has set out in the Bodhisattva-vehicle should know all dharmas, view them, be intent on them. And he should know, view and be intent on them in such a way that he does not set up the perception of a dharma. And why? 'Perception of dharma, perception of dharma, 'Subhuti, as no-perception has this been taught by the Tathagata. Therefore is it called 'perception of dharma'.

(32)

And finally, Subhuti, if a Bodhisattva, a great being had filled world-systems immeasurable and incalculable with the seven precious things, and gave them as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, and if, on the other hand, a son or daughter of good family had taken from this Prajnaparamita, this discourse on Dharma, but one stanza of four lines, and were to bear it in mind, demonstrate, recite and study it, and illuminate it in full detail for others, on the strength of that this latter would beget a greater heap of merit, immeasurable and incalculable. And how would he illuminate it? So as not to reveal. Therefore is it said, 'he would illuminate'.

As stars, a fault of vision, as a lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.

Thus spoke the Lord. Enraptured, the Elder Subhuti, the monks and nuns, the pious laymen and laywomen, and the Bodhisattvas, and the whole world with its Gods, men, Asuras and Gandharvas rejoiced in the Lord's teaching. - This completes the Diamond-Cutter of Perfect Wisdom

尋找夢中的雨豆樹....

2011/04/05PM1:00

重傳新配樂高解析度1080P影像檔

http://www.youtube.com/watch?v=42GAsKpCOxc

在TAIWAN　KAOHSIUNG高雄市左營海富路跟實踐路口明德新村海富路兩旁種有逾85 年的雨豆樹與茄冬樹，雨豆樹，原產地為熱帶美洲，西印度。它是豆科Fabaceae）含羞草亞科（Mimosoideae）、大落葉喬木，株高可達20公尺，其樹冠呈傘形，為優雅之庭園綠蔭樹、行道樹。



雨豆樹葉片會在夜晚下垂與合閉或是大風大雨時 ， 據研究是一種抗衡乾旱的本能 ， 為的是減少水分散失。台灣最高大的雨豆樹位於台南公園北門路。

著名的綠色隧道因藏於眷村中少有人知，最近因為高雄市眷村文化保存計劃，才漸為大家注目。以前單車運動都會經過，昨天去左營辦事，想到了想去

畫它們，先用手機iPHONE拍起來，也

讓大家知道我們高雄市市內也有這麼一個寶貴的綠色廊道。雨豆樹編號45,61,62,63,69腰圍都在兩人合抱以上，非常不簡單。

(iPHONE 3GS照相錄影功能不夠好,改天再拍清楚點.)

病中感嘆...

因為感冒病毒侵害,在家躺了兩天,從喉嚨痛到劇痛,痛到無法入睡,
因咳嗽怕吵人,起身到客廳看電視,全身冒熱汗,稍睡了一下..
早上八點鐘就去看醫生,回來吃了藥也睏,就這樣折騰了兩天兩夜...
到今天晚上才稍恢復元氣...

這次感冒的病毒讓整個呼吸系統都陷入痛苦中,
連咳了三夜,胸腔悶脹,且因藥物關係,
不愛睏,口乾,冒熱汗,坐也不是躺也不是....


這次感冒的病毒讓整個呼吸系統都陷入痛苦中,
連咳了三夜,胸腔悶脹,且因藥物關係,不愛睏,
口乾,冒熱汗,坐也不是躺也不是....
希望大朋友們要注意預防...

人在身體虛弱特別失志,會一直問:人生活著到底為著什麼,
遍覽群籍後,研究完聖經佛經的哲理,好像也無法解決燃眉的難題...
父母子女以及自己的處境在在傷神.

年近花甲,生命好像仍似浮萍一般,無法安逸....
最可怕的是日子飛快的在消逝,但心靈好似沒有因賦閒而好過一些,
徬徨無目標的消磨了一些雄心壯志,
時間多到什麼都能做卻又什麼也提不起勁去做,
人未老心漸漸趨向老化..前世今生,謎一般.....

想年輕時,也是從沒在意父母的感受,求學,考試,外宿,工作...
總是一意孤行,到談了好幾次的戀愛以及結婚,
好像總是執拗的進行,當然經過30年...
醒悟到一路走來自己是錯的,年輕時真蠢...


只要是牽涉到感情的判斷,我的結論是別人認為是對的,
你會認為是錯,別人認為是錯的,你偏偏會認為是對的...
因此等到發現自己離成熟判斷還太早時,
卻為了面子不願承認...


這幾年從週遭的許多人身上看到"現世報"的可怕,
以前根本不在意不注意...
許多人(包括自己)在不經意中說了不該說的話,做了不該做的事....
以為只是一時的疏忽行為而已....
如今我看在眼裡,這些行為產生的今生果報,真的令人不寒而慄....

《聊齋誌異》的好故事...值得大家一讀:細柳+錢卜巫

一個母親不畏人言,堅持教育的好故事...值得大家一讀:《聊齋誌異》細柳
http://big5.china.com/gate/big5/liaozhai.blog.china.com/201112/9150156.html

人的一生貧富自有定數,但不貪心的好人終有好報,惡人不屑六道輪迴說,這篇故事有警世性《聊齋誌異》錢卜巫...
https://www.facebook.com/note.php?note_id=215947928440826

sketch of Avalokitesvara bodhisattva in shanghai museum宋漆金木雕菩薩像素描

2001跟蔣老師導覽行程到上海博物館,館內典藏尚稱豐富,惜當地觀眾素質吵雜加上硬生生擠開台灣團員們,影響了蔣老師的導覽,令人氣結,為此沒能好好欣賞文物.特在隔天再花錢買票進場,內中一尊宋觀音菩薩漆金木雕氣宇不凡,帶著敬畏坐地上快速素描完之.

17&25歲父親的舊相片&照片中隱身的神秘人物

日本昭和17年,17歲父親的舊相片,拍照地是台南神社.(猜猜老爸是那一位?)
西元1942年,也是太平洋戰爭打得熾烈的年代,台灣還是日本的殖民地,..

誰是神秘的人物從一家六口的照片中隱身,媽媽的解答是二姊,因為她長大後嫌照相時的髮型太難看,因此把影像剪下...而湊巧的是二姊也是一家六口最早離開這個混混濁世的...(guban兩歲半,注意當時底片如果感光過度會照成照片中人的左邊眉毛都快不見了..)

25歲父親的舊相片,在照相機是昂貴商品的戰後年代,三個好朋友相偕在元旦那天鄭重到照相館留念彼此情誼.這是現在年輕人無法想像的...

一家四個姊妹兄弟都在高雄市柴山下出生,戰後媽跟著爸從台南關廟來到鼓山台灣水泥廠邊的整排木造二樓樓仔厝貸屋而居.那時一家六口的生活是清苦的.....鼓山二路台泥舊廠旁的,現在已超過60年的木造厝,是我0歲到13歲時,生長的地方...

13歲後全家搬到新興區的民主橫路,一間舊式有屋瓦的透天厝,對我們的意義是五六十年來,我們的記憶是如此長大的,是上一代用不足為人道的辛苦把我們養大......我們家只有兩個房間，父親在一樓的浴室與天花板中間作了個夾層，四個兄弟姊妹都在高只有60公分的夾層睡過，事實證明並沒有妨礙到成長。但場景如果換到現代，幾乎是無法想像的！

有史以來寫得最好的一首台語歌:"阿爸的虱目魚"詞曲攏讚

詞／武雄　　曲／蕭煌奇

　彼一年　寒冷的冬天　寒流來的時　彼一暝　伊對夢中雄雄驚醒
　靴管籠落去　襖仔幔落去　欲去海邊巡魚池

　伊講　伊的虱目魚　攏無臭土味　真值錢　但是上驚這款天氣　
　若是小可無注意　今年就免想過年

　伊怨歎　客廳內　歸暗看電視　月初嘟退伍的囝兒　
　叫伊鬥陣去　伊嘛無願意　因為粗重的頭路伊無趣味

　伊講　無論虱目魚　世界好滋味　有外甜　嘛是乎人嫌相多幼刺　
　青春少年時　就愛靠家己　惦莊腳所在賺袂著錢

　伊才會　決定愈離開　決定飛上天　去城市　不管序大人按怎好嘴
　伊欲賺魚翅　無愛撿魚刺　為著將來賺大錢　只要將來賺大錢
　
　管汰伊　阿爸的虱目魚

　彼一年　彼場風颱雨　淹過彼條路　彼下晡　伊向天公伯嘆一口氣　
　不聽別人的阻止　鐵馬騎出去　欲去巡魚池

　伊講　伊的虱目魚　真用心來飼　當值錢　偏偏遇到這款天氣　
　如今水攏加淹去　滿街路四界攏是

　伊怨歎　伊家己　為著虱目魚　連後生攏趕趕出去　
　只剩一個人　行到水池邊　面前的一切也已經攏無意義

　伊講　無論虱目魚　世界好滋味　有外甜　嘛是需要頂面的支持　
　飼料彼呢貴　又擱歹景氣　漁會的政策攏荒廢

　伊看見　水淹彼呢淀　四界攏嘛是　伊的魚　親像是開嘴咧叫伊　
　叫伊緊放棄　叫伊緊返去　伊講伊有聽見

　伊講伊有看見　彼暝的　夢中的虱目魚

　聽講　彼暗的電視　攏有報到伊　的名字　無人知最後伊流去叨位　
　新聞足諷刺　畫面足趣味　有人惦馬路塊撈魚

　伊彼個　城市的後生　警察來通知彼當時　飲茫茫惦路邊甲人相爭　
　伊講虱目魚　其實攏無刺　人講伊已經醉　伊講伊無騙你
　
　虱目魚　原本是　伊的名字

令人感傷的老年告白...A Parent's Love

令人感傷的老年告白...
http://www.youtube.com/watch?v=g0sihX98mAw&feature=share

guban試直譯...(傷感的人請讀金剛經..)


When I get old, I hope 當我老了，

you can understand 我希望你能理解

and have patience with me.對我有點耐心。

In case I break a plate, 萬一我打破了盤子，

or spill soup on the table 或是在桌子上灑出湯來

because I'm losing my eyesight, 那是因為我的視力逐漸減退，

I hope you don't yell at me. 我希望你不要對我吼叫。

Older people are sensitive, 因為年紀大的人還是敏感的，

always having self pity, when you yell.當你對我吼叫的時候我們總是會自怨自憐。

When my hearing gets worse 當我的聽覺變得更糟時

and I can't hear what you're saying, 我會聽不清楚你在說什麼，

I hope you don't call me "DEAF". 這時我希望你不要叫我“聾子”。

Please repeat what you said 請試著重複你說的話

or write it down. 或者用寫的給我看。

I'm sorry my child. 我的孩子我很抱歉。

I hope you have the patience 我希望你有耐心

to help me get up. 能幫我起床。

Like how i used to help you 就像我以前那樣幫你

when you were little, learning how to walk.當你還小的時候，學習如何走路。

Please bear with me, 請容忍我，

When I keep repeating myself 當我喋喋不休一些重複的事情

like a broken record, 就像那壞掉的唱片一樣，

I hope you just keep listening to me. 我希望你只要持續的聽我說。

Please don't make fun of me 請不要因此而取笑我

or get sick of listening to me.或是厭膩聽我講話。

Do you remember you were little 因為你是否記得你還小的時候

and wanted a balloon? 有次想要個氣球？

You repeated yourself over and over 你也是重複再重複的喋喋不休

until you got what you wanted. 一直到你得到你想要的東西為止。

I hope you can be patient with me 我希望你對我能有點耐心

when I'm always cranky. 當我總是像發瘋似的做出一些舉動

It's part of getting old. 那是人變老的附作用

You'll understand when you're older. 這也要你變老了以後才會明白。

And if you have spare time, 如果你有多餘的時間，

I hope we can talk, 我希望我們可以聊聊天，

even for a few minutes.甚至只有幾分鐘也好。

I'm always all by myself 因為我總是獨自一個人的

all the time, 一年三百六十五天

and have no one to talk to.沒有人可以對話。

I know you're busy with work.我知道你工作很忙。

Even if you're not interested in my stories,即使你對我的陳腔濫調不感興趣，

please have time for me. 還是分些時間給我。

Do you remember when you were little?還記得你還小的時候?

I used to listen to your stories 我也是耐心的聽完

about your teddy bear. 你一直講的玩具熊故事

When the time comes, 在生命的盡頭來臨時，

and I get ill and bedridden, 我病重且臥床不起，

I hope you have the patience 我希望你有點耐心

to take care of me. 照顧我。

during the last few moments of my life.在我生命的最後幾分鐘。

I'm not going to last much longer,我不是要求再多存活更長的時間，

anyway.說白一點

When the time of my death comes, 當我死的時候，

I hope that you hold my hand 我希望你緊握我的手

and give me strength to face death. 給我力量面對死亡。

And don't worry, 不用擔心，我的用意是

when I finally met our Creator, 當我終於見到上帝時，

I will whisper in his ear to bless you.我會在祂耳邊輕語要祂祝福你，

Because you loved your mum 因為妳愛過妳的媽媽


and dad. 和爸爸

介紹天才型日本作曲家"川井憲次"...另一層次的音樂

天才型日本作曲家"川井憲次"，1957年4月23日生於東京品川區。日本東海大學工學部原子力工學科中退，尚美音樂院中退。以電影音樂與電子音樂為主.

值得去認識的另一種樂風,把東方樂器吟唱做成功結合:攻殼機動隊劇場版《INNOCENCE》(イノセンス)的插曲
http://www.youtube.com/watch?v=S05fS_V3Ros
(麗泂說:好震撼 我也想參與那個大合唱 也想打那個和太鼓 全身雞皮疙瘩 難以形容~ 人生的謝幕 是如此的激情與悲壯 如楓的辭世 燦爛到極致 哀戚在唯美中!)
 (GUBAN說:描寫得太好.....正是如此..一般人只知道喜多郎或宮崎駿那個"久石讓",而不知另一另一音樂世界...音樂視野要更寬闊...)

Kenji Kawai Concert- 'Log In' from Avalon
http://www.youtube.com/watch?v=ega2xb0yju4
"Voyage to Avalon" from the movie "Avalon"
http://www.youtube.com/watch?v=ega2xb0yju4

另一音樂家"東 祥高"SEGA Saturn遊戲配樂「飛龍騎士Panzer Dragoon」,旋律優美,氣勢磅礡.我所知道的音樂中,就以這首最振奮人心,且百聽不厭......
http://www.youtube.com/watch?v=u5rh8_fLKt8
網友forward:東 祥高擅長以冥想概念式的電子音色，加上傳統樂器的配合編曲，日本樂評家以「深遠孤高」來形容他的創作.

教你們用新台幣50元做一個美金賣35元的清水繪圖板"禪"

練習毛筆的簡單板子竟然賣35美元,騙外國人啊!!為什麼只要冠個"ZEN""BUDDHA"...對付自認高級的洋人有效嗎?你們看廣告詞:



Buddha Board is based on the Zen concept of living in the moment. You simply paint on the surface with water and your creation will come to life in bold design. Then, as the water slowly evaporates, your art will magically disappear leaving you with a clean slate and a clear mind - ready to create a whole new masterpiece.
(Buddha Board是根源於當下最時髦的禪概念生活。您只需在板子的表面用水作畫，你的創作將活潑呈現新銳而大膽的設計。然後，水慢慢蒸發，你的作品會奇蹟般地消失，存留的仍是一個乾淨的板子和放空的思維--準備等你創造一個全新的傑作。)
商品網頁:http://www.buddhaboard.com/noflash/html.html


GUBAN看不下去,只好教你們用新台幣50元做一個美金賣35元(目前匯率約新台幣1000元)的清水繪圖板...

1.準備白膠,美工刀,薄合板或厚紙板一片,練習毛筆用的空白水寫紙一張.
2.膠合薄合板與水寫紙.並重壓半小時,取出風乾.裁剪水寫紙多餘的部份.
3.找個有凹槽的煙灰缸(大多數是贈品),用強力夾兩個夾在凹槽後當背擋.
4.把膠合好強度很棒的水寫紙放到凹槽裡.
5.煙灰缸放入清水.
6.找支新的便宜毛筆或水彩筆,即可作畫.

我較喜歡用看書的立書架,再選個有格調的水盤.....重點是全都已有不用花錢.

Spontaneous Arts人一生下來就決定他是怎麼樣的人

以前都認為"人生本善",經過58年人生的經歷,
觀察自己、家族、週遭的人以及醫生、宗教家等的理論，
終於有點體會為什麼:人一生下來就決定他是怎麼樣的人。


側看同一家族的人在同一個環境中成長，

卻都有極不一樣的個性產生，

善良兇惡、聰明愚蠢、孝順違逆、勤奮懶散、正義奸佞 、廉潔貪婪...
都已命中注定。

(鉛筆,色鉛21x30cm)Spontaneous Arts
、、、。，、。、。，、，，。，。，、。，、。，、。，、。，、。，、。，、。，、。，、。，、。

Spontaneous Arts 窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投於巨壑

德山宣鑒禪師本是講僧。在西蜀講金剛經。因教中道。金剛喻定。後得智中。
千劫學佛威儀。萬劫學佛細行。然後成佛。
他南方魔子(禪宗六祖慧能)。便說即心是佛。遂發憤。擔疏鈔行腳。直往南方。破這魔子輩。
看他恁麼發憤。也是箇猛利底漢。

初到澧州。路上見一婆子賣油餈。遂放下疏鈔。且買點心喫。
婆云。所載者是什麼。德山云。金剛經疏鈔。
婆云。我有一問。爾若答得。布施油餈作點心。若答不得。別處買去。
德山云。但問。
婆云。金剛經云。過去心不可得。現在心不可得。未來心不可得。上座欲點那箇心。
山無語。婆遂指令去參龍潭。
纔跨門便問。久嚮龍潭。及乎到來。潭又不見。龍又不現。
龍潭和尚。於屏風後。引身云。子親到龍潭。師乃設禮而退。
至夜間入室。侍立更深潭云。何不下去。山遂珍重。揭簾而出。

見外面黑卻回云。門外黑。潭遂點紙燭度與山。山方接潭便吹滅。山豁然大悟。
便禮拜。潭云。子見箇什麼便禮拜。
山云。某甲自今後。更不疑著天下老和尚舌頭。
至來日。潭上堂云。可中有箇漢。牙如劍樹。口似血盆。一棒打不回頭。
他時異日。向孤峰頂上。立吾道去在。

山遂取疏鈔。於法堂前。將火炬舉起云。
窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投於巨壑。
遂燒之。

[白話解釋:]


德山禪師未悟道時，已經精究諸經，善解經義，他講解《金剛經》，天下叢林都公認他是第一流的法師，時人皆稱他為「周金剛」。他以為千劫學佛威儀，萬劫學佛細行，然後才能成佛。時值南宗殷盛，德山認為南宗慧能所說的「即心即佛」是魔說，感到憤而不平，故決心南下，搗巢穴，滅其種類，以報佛恩。

有一天擔《青龍疏抄》（疏抄即金剛經的疏文注解手抄本）出蜀，經湖南澧陽，路上逢一賣餅婆子，德山息肩買點心。婆子指擔曰：「這個是什麼文字？」德山曰：「青龍疏抄」。婆子曰：「講何經？」德山曰：「金剛經。」婆子曰：「我有一問，你若答得對，便施與點心；若答不出來，且別處去，不給點心。」德山曰：「無妨，你可出題。」婆子曰：「金剛經有云：『過去心不可得，現在心不可得，未來心不可得。』未知和尚點哪個心？」德山頓時茫然無對。

後來他往參龍潭禪師，始悟祖師西來意，體認出本來心，將所持疏抄焚之，並曰：「窮諸玄辯，如一毫置於太虛；竭世樞機，似一滴投於巨壑。」

(鉛筆,色鉛21x30cm)Spontaneous Arts 

Spontaneous Arts女人啊,怎麼看女人..

GUBAN:


最愛艷驚四座的女人,目的通常並非僅滿足於男人的注視,而是企求在其他女性的暗淡忿恨中找到自私的快感.


一個讓女人嫉妒的女人,並非來自於她吸引到更多男人的目光,而是她更勇於表達無需掩飾的女性特質..





朋友回應:哈哈 有其他隱喻嗎？ 長這麼大老實講沒見過什艷驚四座的女人


朋友回應: 為什麼一定是暗淡忿恨！不也可能是讚嘆與欣賞？


看完電影"姊妹the Help"後的感想... 
因為討論的是電影"姊妹"情節,東西方有異..


我們寶島大部份當然是有見識有主見的人...暗淡忿恨自有其人,因為相對論是主題.
其他別自動對號...
譬如我們也可寫成:最愛炫耀財富的男人,目的通常並非僅滿足於男人們的傾羨,而是企求在眾人的平庸無力中找到消費的快感....但對了悟生命的人,根本就沒在乎...


(鉛筆,色鉛,鋼筆21x30cm)Spontaneous Arts

看完"那些年，我們一起追的女孩",感想太複雜

看完"九把刀"這電影DVD後,感想太複雜,
直覺1994年的"九把刀"太幸福了,
對於1972年高中畢業的我們四年級生有一種辛酸加悲切的回憶
(那時公立高中的學生才命苦咧,為了十幾趴的大學錄取率,大家讀書三年生活都是灰暗的),
即使年代不同劇情也真的有夠誇張,
許多描寫男生的劇情幾乎是很陌生,
"九把刀"自己也許名利雙收,
但對我們大多數男孩的形象來講,
傷害有夠大,根本沒那回事
(台灣的保守教育環境就是那麼古板),
可是許多女生因為電影賣座就真的以為男生世界就是那麼樣,
所以我看完反而對"九把刀"有點不于恭維...


畢竟我知道的男孩子也許頑皮但都還滿中規中矩正常可愛,
那些"九把刀"筆下的男性只能說,
祝福你們..


不過陳妍希在本片型對了當然討好
(在"聽說"演第二女主角就很出色,令人眼睛一亮),
所以藝術這種東西就是那麼需要"慧眼"啦,
我想如果女主角不是陳妍希可能效果會打折扣的..



(朋友回應~)
Fanny Tseng說:agreed, still don't understand why this movie is so popular... ?
Fanny Tseng,回答妳:因為這樣輕鬆的電影較不必用"大腦",只需用人類的視覺即可,而看完,不成熟的男生依然追不到漂亮的女生,漂亮的女生仍舊在歲月中消失不知去向,只有大家的幻想還留者滿足即可...


鄭慧慧說:我還沒看這電影 ~ 因為直覺九把刀拍的高中生活會與我的經驗差太多, 我也是個苦命的高中生, 書讀不好之外, 身體也不好, 什麼都是灰暗的。 另尤其嚴重的,我與教官極端不和,是個校園好戰份子,但不知電影裡面有無著墨到當初軍訓教官之不當管教等問題！.......只是我兒拜看了三次, 當媽的我似乎也應抓來看一下, 就當作是親子溝通吧 ！ ~


妳兒子看了幾次都正常,因為他們正在男生最尷尬的年紀,正好都是這電影的體裁,不尷尬過就像喜歡找知識來自於網路一樣,他們看幾遍都沒法得到正確的思考,因為片段式的討論意見,只能得到偏頗的印象..... 

老莊哲學意境頗佳,guban稍作改編端寫..

讀完封神演義第五回中作者後,因其中老莊哲學意境頗佳,,guban稍作改編端寫之,與汝共賞析..

道者歌曰：

身消遙，心自在；不操戈，不弄怪；萬事忙忙付肚外。

小小廬，不嫌窄；舊舊服，不嫌穢。

不問天皇地皇與人皇，不問天籟地籟與人籟。

雅懷恍如秋水同，興來猶恐天地礙。

上不朝於天子；下不謁於公卿。避樊籠而隱跡，脫俗網以修真。

樂林泉兮絕名絕利，隱岩谷兮忘辱忘榮。

頂星冠而曜日，披布衲以長春。摘鮮花而砌笠，折野草以鋪茵。

吸甘泉而漱齒，嚼松柏以延齡。

歌之鼓掌，舞罷眠雲。遇仙客兮，則求玄問道；會道友兮，則詩酒談文。

笑奢華而濁富，樂自在之清貧。

無一毫之罣礙，無半點之牽纏。

任寒暑之更變，隨烏兔之逡巡。蒼顏返少，白髮還青。

攜簞瓢兮到市廛而乞化，聊以充飢；

提花籃兮 進山林而採藥，臨難濟人。

日上三竿堪睡足，裸衣跣足滿山遊。

道者歌曰：

隨緣隨分出塵林，似水如雲一片心；

兩卷道經三尺劍，一條藜杖五弦琴。

閒來一枕山中睡，夢醒新詩逢客吟。

法蘭西斯培根 (Francis Bacon)名言

Francis Bacon1909 年生於愛爾蘭都柏林， 1929 年起自學繪畫，之後斷斷續續開始創作，並於 1945 年卅六歲時，以三幅十字受刑架上的人像習作油畫參加英國倫敦拉斐爾畫廊聯展，此畫作反映出當時人們因戰爭內心的痛苦，而一舉成名。

法蘭西斯． 培根的作品以「人的身體」為主題，並藉由名作重新詮釋來表現個人心理而著名，畫作風格大膽、怪誕、暴力，多是以扭曲猙獰的臉孔和人體來傳達強烈的情緒，其中以「教宗英諾森十世」習作（改自委拉斯貴茲）最為著名。 1971 年法國藝術鑑賞雜誌把培根列為當時十大畫家之首，並是本世紀唯一的一位享譽國際且具影響力的英國畫家。


The job of the artist is always to deepen the mystery.
畫家的職責總是要為難以理解的事物添加更深沈的色彩 .

I believe in deeply ordered CHAOS ---- Francis Bacon

我深信混亂之中有其潛在的秩序。

Existence is in a way so banal, you may as well try and make a kind of grandeur of it.

存在是如此一種平庸的方式，你也可以嘗試創造另一種的富麗堂皇.

I don't think people are born artists, I think it comes from a mixture of your surroundings, the people you meet,and luck,It is not hereditary,thanks Godness.
藝術家不是生來就是藝術家,而是生活環境、人生際遇與運勢共同造就而成，絕非遺傳，謝天謝地。

What I want to do is to distort the thing far beyond the appearance, but in the distortion to bring it back to a recording of the appearance.
我要做的扭曲是遠遠超過事物的表象,但在這樣的扭曲中,正是要讓它回歸表象的記錄.

Even as old as I am, it doesn't stop me from looking at man...Passion keeps you young,and passion and liberty are so seductive.

年華的老去,並沒有降低我對人的觀賞興致...熱情會讓你保持青春,且熱情與無拘無束是令人無法抗拒.

Hardly anyone really feels about painting,they read things into it,even the most intelligent people  --  they think they understand it,But very,very few people are aesthetically touched by painting.
很少人能有繪畫的感知力,許多人都愛妄加解讀,即便是最聰慧的人...他們以為很瞭解繪畫的意涵,事實上很稀少的人能在美學上真正被一幅畫作感動..

" The great effort about what i do is I'm making myself freer .
I mean , you either have to do it through drugs or drink or extreme despair .... "

" I want a very ordered image but I want it come about by chance "

" I've always wanted and never succeeded in painting the smile "

微笑,是我一直努力卻永遠也無法畫出來的東西.

Spontaneous Arts...誰說男人不會哭泣

GUBAN說:


誰說男人不會哭泣
不為名位
不為錢財
更不為愛情
可能只為那卑微的人性枷鎖

誰說男人不必屈膝
不因強權
不因威逼
更不因生存
可能只為那渺小的人間平和



(鉛筆,色鉛21x30cm)Spontaneous Arts

Spontaneous Arts..觀者因拒絕承認而選擇說無法理解

GUBAN說:


唯美畫家積極描繪世俗的浪漫表象,
可惜因為太過浪漫與天真,
觀者竟陷入人性的愚蠢而不自知.


抽象畫家據實呈現人類心理的複雜情緒,
可惜因為太過殘酷與混亂,
觀者因拒絕承認而選擇說無法理解.


(鉛筆,色鉛21x30cm)Spontaneous Arts

GUBAN的家庭作業

It is the same!--For, be it joy or sorrow, The path of its departure still is free: Man's yesterday may ne'er be like his morrow;Nought may endure but Mutability.終歸是一樣！——因為呵，在這世間，無論是喜悅或是悲傷都會溜走：我們的明日都不再像昨天，唉，除了「無常」，一切都不肯停留。”.....雪萊

O for a draught of vintage! that hath been,Cooled a long age in the deep-delved earth,
Tasting of Flora and the country-green,Dance, and Provencal song, and sunburnt mirth.唉，要是有一口酒！那冷藏在地下多年的清醇飲料，一嚐就令人想起綠色之邦，想起花神，戀歌，陽光和舞蹈！”...濟慈

Spontaneous Arts..都會男女的愛情

‎‎"在我心理存著這樣的記憶,彷彿自己在某個時刻整個的碎掉了...在昨日視覺的光漸漸失明以前"....張惠菁

"與己無關而忽略的聲響,也許真正並不是那麼的無關.使妳浮升的力量,使妳滅頂的力量,全都是內在迷宮的線索"....張惠菁

‎"我們的感情是冰箱,打開來看,明亮可喜,關起門後是嗡嗡的黑暗...一切都可以保存很久,冷冷的,可是很新鮮,看起來都像昨天"....柯裕棻

年輕的女孩問母親:愛情的路程遠嗎?母親說:這條路不但長也十分難走,妳還未到達中途,便已老了.......GUBAN

冬天時,愛情是擺在百貨公司明亮華麗的白金懷爐,隨買隨用又價廉,但可以溫暖的面積太小;...婚姻是豪華的雙人按摩浴缸,浪漫溫暖又通體舒服,但耗電耗水,泡太久不加溫就冷掉,最可怕的是平常的清潔工作....GUBAN

(鉛筆,色鉛21x30cm)Spontaneous Arts

Spontaneous Arts...老男人碎碎唸:男人與女人

GUBAN說:


符合妳所有條件的男人,永遠都不會成為妳的丈夫..
而成為妳丈夫的男人,永遠是有缺憾的第二選擇..


男人會選擇與妳結婚是因為:
妳是當時他所擁有的條件下最極限的對象...


談一場戀愛可發掘出男人狩獵的手段,
也可引發女人設陷阱的技能...


婚前與妳聊得來的另一半,婚後也許不想與妳對話,
婚前與妳格格不入的另一半,婚後也許會發現許多令人激賞的優點...


(鉛筆21x30cm)Spontaneous Arts

Spontaneous Arts天人五衰

天人五衰，佛家語，意指天界的天人在壽命將盡時，所出現的種種現象。五衰又有大五衰、小五衰兩種。

天人壽命很長且有大能，一動念萬般華衣美食隨處湧出。佛教認為：眾生六道十界輪迴，不會永恆存在於一界一成不變，天人壽命雖然很長但也有盡頭，之後還要進入輪迴，墮回人間乃至地獄。
大五衰(出自大佛頂首楞嚴經)

    衣服垢穢，天人光潔的銖衣自生垢穢；
    頭上華萎，美麗的華（花）冠凋萎；
    腋下汗流，原來潔淨的身體兩腋會流汗；
    身體臭穢，原來芳香的身體會散發臭味；
    不樂本座，厭倦原本安樂的生活

                              大五衰的天人必死無疑。
小五衰

    樂聲不起。天人美妙的聲音變沙啞；
    身光微暗。身上的光華變暗了；
    浴水著身。沐浴的時候，水都沾在身上；
    著境不捨。對妙欲之境不能捨離；
    身虛眼瞬。身體虛弱、眼睛瞬動。

                               小五衰的天人若遇到善根，或者會有轉機。

(鉛筆,色鉛21x30cm)Spontaneous Arts

Spontaneous Arts從男人的觀點來看:好男人還是有的

從男人的觀點來看:好男人還是有的,

敢負責任、有善心、腳踏實地不好高騖遠、用錢觀念實在.....

可惜好男人通常都躲在不為人注意的角落,

需要有慧眼的女人去找出來...

從男人的觀點來看:許多女人都知道最大的幸福是有個值得信賴的男人伴一生,

可惜年輕時經驗不足,

總是看不到好男人在那裡,

因為壞男人讓妳目眩神迷,

好男人卻在胼手胝足的努力工作......

從老式男人的觀點來看:年輕世代的男人也許有許多新時代的酷眩

,但已失掉了許多老世代男人的優點.

年輕女性不妨朝經濟獨立、行動獨立、思考獨立、成就獨立、品味獨立...

去發揮..(朋友反應:不是 〝年輕女性不妨朝經濟獨立.... 〞 而是〝早就應該, 必須, 一定要〞....等等等。 既高唱女男平等, 早就應該有自己的能力與擔當了！)

(鉛筆,色鉛21x30cm)Spontaneous Arts

Spontaneous Arts有情與絕情

(魏爾（Bronnie Ware）專門在安寧病房照顧不久於人世的病患，她將自己對病患的觀察與心得記錄在部落格，受到矚目，並集結出書，名為「垂死者的5大人生憾事」Top Five Regrets of the Dying。
魏爾說，許多病人被問到一生最遺憾的事，很多答案都很雷同，其中最多的憾事是後悔沒有勇氣忠於自己去追夢，而活在別人的期望裡，許多人甚至連一半的夢想都沒有達成就離開人世。對健康問題，很少人瞭解它的重要性，直到自己病了才明白。

第2大遺憾是後悔自己花太多的時間工作，幾乎所有的男病患都有同樣的遺憾，後悔自己為了工作錯過小孩成長，沒有陪伴另一半。

第3個最普遍的遺憾，是後悔自己沒有勇氣表達內心的情感。魏爾發現，很多人為了和別人和平相處抑制自己的感情，無法成為真正的自己，內心長期痛苦使他們罹患慢性疾病。

第4個最常被提到的遺憾，則是後悔自己沒有和老朋友保持聯絡。很多人在病逝前懷念起自己的老友，卻因為沒有常保持聯絡而無法再見面，悔恨沒有把握機會和他們相處。

排名第5的人生憾事，是後悔自己沒有快樂些。魏爾說，這個答案的普遍性令她感到驚訝，許多人直到將踏上人生最後一程，才明白自己一生陷在習慣的模式裡，擔心改變而欺騙自己與他人，佯裝快樂，悔不當初。)



One day you will ask me which is more important? my life or yours? I will say mine and you will walk away not knowing that you are my life. --Khalil Gibran
是否我們需要脫下面具
不再修飾,講出真話
因為說明白講清楚
心中鬱悶解除自然就會快樂一點...
Some people come into our lives and quickly go. Some stay for awhile and leave footprints on our hearts. And we are never, ever the same. 
2011年我們經歷了許多人許多事
最令人唏噓的是
不認識的新認識的有情人越來越多
但相對的是最疼愛最親近的人卻最絕情

(鉛筆,色鉛21x30cm)Spontaneous Arts

Spontaneous Arts凡夫的四種顛倒與聲聞、緣覺二乘的四種顛倒

(東方哲學思想絕對博大精深勝西方)

顛倒，是指一切不合理的思想與行為，是誤謬的認知，包括我執（執著於我，一切以自我為中心）與法執（執著於法，硬生生一切以佛法為依歸）。凡夫與聲聞、緣覺兩乘(在修行到菩薩乘之前的修行階段)由此而各生有四種顛倒，合稱八顛倒，簡稱八倒。

凡夫的四種顛倒是：(無知)

一﹑常顛倒：把世間的無常認作有常。(以為財富、官位、享樂、產業、家庭等的目前擁有是恆長不變的)

　　二﹑樂顛倒：把世間的苦當成樂。(以為住華屋、吃大餐、開炫車等的聲色享受是歡樂而不知後來代換的負效應)

三﹑我顛倒：將世間的無我認為有我。( 一切以自我為中心，而不知我是渺小在轉瞬間即成虛無)

四﹑淨顛倒：將世間的不淨錯認為淨。( 一切主觀自我認為潔淨，而不知只是表象的潔淨，不是心靈上的潔淨)

聲聞、緣覺二乘的四種顛倒是：(懂一點佛法就自以為是，也是無知，硬生生一切以佛法為依歸，排拒別人的對佛法的自然認知精進 ， 完全不解佛法的個中三昧)

一﹑無常顛倒：執著於涅槃之常而太計較無常。

二﹑無樂顛倒：執著於涅槃之樂而太計較無樂。

三﹑無我顛倒：執著於涅槃之我而太計較無我。

四﹑無淨顛倒：執著於涅槃之淨而太計較無淨。
(鉛筆,色鉛21x30cm)Spontaneous Arts