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标题:BBC Radio 4:Vishvapani, Saturday 9th May 2015


In this election, for the first time, we heard calls from a mainstream party to place mental health provision on a par with physical health. I think that's a sign a taboo禁忌 is shifting and it's becoming a little easier to speak openly about problems that have long been stigmatized污蔑. So perhaps it's fitting that Monday sees the start of Mental Health Awareness Week.

The theme this year is mindfulness, and it's been surprising for people like me, who have practised meditation 冥想、沉思and mindfulness in Buddhist佛教的、佛法的 settings for many years, that they've proved so relevant in mainstream settings like mental health. Mindfulness is widely used in the NHS to avoid (relapse into)复发 depression抑郁症. Yet the practices were originally intended为特殊用途而打算 for Buddhist monks僧侣 and nuns修女, and others intent意图 on following the Buddha's 佛陀spiritual path.

The connection is that both settings require people to engage with their minds. I sometimes think we treat our minds rather like our cars: most of us only consider how the engine works when it goes wrong. But when stress, anxiety or depression take hold we can no longer take our minds for granted.理所当然 We learn that our mental state is fundamental to everything we experience. Depression, for example, creates a veil 面纱that affects how we see the world, bleaching out 漂白、褪色colour and pointing our thoughts in unhelpful directions.

So how can we access more helpful states and encourage more helpful thoughts? The organisers of Mental Health Awareness week value mindfulness because it helps people look after themselves and their own mental wellbeing精神健康 in just that way.

But facing difficulties is a universal challenge. The election has raised some people up in a wave of euphoria愉快、幸福感, and cast others down, stripping剥皮、脱光衣服、折断 away their positions and status, and dashing their plans for political change. All of us face times of great excitement and times of loss and suffering.

Buddhism suggests that these experiences challenge us to know our minds better. That's an ethical 道德as well as a psychological心理的 task �C perhaps a spiritual one as well; and it can open up a different way to live. For Buddhists, the awareness mindfulness brings is the core of the Eightfold path that touches every aspect of our experience.

It's encouraging to learn that our minds, which can lead us into such distress, also contain the resources we need to manage our difficulties. The seeds of resilience, kindness and wisdom are all there if only we can find them, nourish them and let them grow.

标题:BBC NEWS:Vishvapani, Saturday 2nd May 2015


Some years ago I was travelling in northern India when my group stopped at a roadside chai shop. After a few weeks in India I find I stop paying attention to the beggars who hover 徘徊around more affluent富足的 people. I must admit they become a nuisance 麻烦and I start to ignore them.

My friend bought an extra cup of chai for a woman I hadn't even noticed, who was crouching屈尊、蹲伏 at the edge of the sitting area休息区. She was skeletal骨瘦如柴的, dressed in rags 碎布、破布and bowed 鞠躬gratefully感激的 as my friend gave her the drink.

We carried on继续进行 chatting闲聊, but from the corner of my eye I noticed that the woman's hands were shaking violently猛烈地, and she was weeping流泪、悲哀 as the chai spilt溢出、涌出 before she could drink it. I thought, ‘She needs a hand,' so I crouched down beside her, took her cup and held it to her lips.

As she sipped小口喝 the warm tea I fed喂养 her and looked up gratefully, my perspective 观点、看法shifted. I was no longer separate, set apart by the silent power of money. In that moment we were intimately密切地 connected : two human beings, one suffering and the other surprised to find himself helping.

The disconnection断开 I can feel from beggars matches the distance I often feel from images of disasters, like this week's earthquake in Nepal. After the initial最初的 shock they too become a mildly和善地 troubling backdrop背景 to normal life. I might give something; I might not. But I've never forgotten the woman at the chai stop because when I helped her drink my world expanded. I glimpsed瞥见、开始领悟到, for a moment that my separateness was an illusion错觉. It had grown alongside 在??侧边the illusions that education and relative affluence make me special; and that the things I look to for 寻找security安全 can somehow hold off 抗拒、搁置、使疏远my own mortality死亡率 and vulnerability.脆弱性

This week Buddhists celebrate Buddha Day or Wesak卫塞节, which marks the Buddha's birth in Nepal, south of the main earthquake region, and his Enlightenment启事. His awareness of suffering sent him on a quest探索、追求 that culminated达到极点 spiritual awakening when he experienced a final shattering粉碎 of illusions. He understood, at the deepest levels of his consciousness, how self-centeredness以自我为中心 had cocooned蚕茧 him, as it cocoons every human being, and was the ultimate终极、首要的 source of his inner distress悲痛、不幸. Its absence缺席、心不在焉 was an overwhelming压倒一切的 liberation解放.

Natural disasters call to us with the vehemence 强烈、热烈、愤怒of reality现实. They challenge us to turn towards what's happening and open our hearts to the powerful responses that comes when selfishness falls away: compassion and the desire to connect, to help and to give.

标题:BBC NEWS:Thought for the Day, Friday 8th May 2015


Well it's certainly been a dramatic戏剧性的 night of election results. But it's important not to forget that today is also the 70th anniversary纪念日 of VE day. I vividly remember, as a little boy growing up in Liverpool in the late 1940s, my mother's exciting descriptions of an amazing night at a local street party - of music, dancing, bright lights and laughter.

When I was a bit older she gave me another side of the story �C of being deeply troubled that night by very mixed emotions. Like everyone else she was thankful the German War was over �C and wanted to celebrate that.

But earlier in the war her husband, my father, the pilot飞行员 of a Lancaster bomber轰炸机, had been shot down and killed. And so on VE night, as the party became more exuberant生机勃勃的, my mother found herself torn apart by her genuine真诚的、坦率的 joy at the victory and the aching心痛的sorrow of her personal loss.

In the end, friends persuaded her that my father, and all who'd lost their lives on duty, or as civilians, would have wanted those they'd left behind to celebrate the defeat of Nazi evil.

In the end, friends persuaded her that my father, and all who'd lost their lives on duty, or as civilians,平民 would have wanted those they'd left behind to celebrate the defeat of Nazi evil失败.

Of course, my mother wasn't alone in finding VE night a bitter-sweet experience. Tears of joy mingled混合、混入 with tears of sorrow for many people mourning悲痛、哀悼 loved ones, or worrying about those still fighting or imprisoned囚禁 in the Far East远东.

The holding包含、容纳 together of contrary相反的 emotions is classically expressed in St John's gospel福音 where the joy of Jesus' Resurrection耶稣 is already present within the sorrow of his Crucifixion受难.

In our national life there are sometimes special moments when something touches collective 集体的consciousness so powerfully that people with contrasting对比强烈的 outlooks展望、观点 and diverse backgrounds find themselves drawn together.

The two Minutes Silence at Remembrance回忆、回想 is an example of national coherence民族凝聚力, as it will be this afternoon when at the Cenotaph纪念碑, and across the country, there'll be a pause 停顿in political activity as people with sharply尖锐 opposing对立 views and strong emotions, who voted in different ways yesterday, stand together, united in sorrow and thanksgiving for the Fallen堕落 - whose sacrifice made possible our ability to vote freely in the election.

This 70th anniversary finishes on Sunday, after the national service in Westminster Abbey修道院, with a veterans'退伍军人 reception hosted 做东、款待by the Royal 皇家British英国 Legion军团. The climax高潮will be a flypast空中分列 of modern and historic aircraft飞机. When I hear the roar of Merlin engines and the Lancaster 兰开斯特comes into view进入视野, I know I'll be holding together mixed emotions too.

标题:BBC Radio 4:Sughra Ahmed - 27/05/15


In New York a potentially潜在的、权威的ground breaking legal法律 case is being heard on the fate of two chimps黑猩猩. Animal rights lawyers acting in the interests of Leo狮子and Hercules大力英雄 are arguing that they are being held against their will at a university lab and they should be transferred转让、转移 to an animal sanctuary避难所. In previous hearings听证会 the court has even considered whether the principle of habeas人生保护 corpus文集、资金 could be applied to the chimps黑猩猩.

As our scientific knowledge of the animal kingdom王国 has grown so has our understanding of animal welfare and for some this has developed into the philosophical哲学上的 concept of the rights of animals. Arguably可以说 a major turning point转折点 was in 1999 when courts in New Zealand granted授予 basic rights to the five great ape猿 species物种, banning their use in research, testing or teaching. This increased sensitivity towards the animal kingdom, has affected our engagement接触 with them, and has also quite rightly shone照耀 a light on other, more controversial有争议的 issues. One of these is religious宗教的 slaughter屠杀. In Arabic阿拉伯 halal按伊斯兰法律屠宰牲畜 means lawful. In Islamic thought halal is not just about the moment of death, it's about the welfare of the animal from the point it's born, and includes our relationship with it throughout its life. How we care for animals, how we use them, how we engage with them are all essential必要的 measures of whether something can be considered halal. God says: "They ask you what is halal for them. Say "what is natural and wholesome有益健康的 is halal for you.” This is expanded when god speaks of how animals have needs and rights, as people do: “There is not an animal in the earth, or a flying creature flying on two wings, but they are communities like you.”

Whatever our religious beliefs 宗教信仰and perspective on animal rights, surely we must all accept a clear moral道德 responsibility 责任for the welfare of animals in research, food or however we use them. For some that moral duty is in conflict with the governing控制 principles of religious slaughter屠宰. Different Muslims will have different understandings of what is halal. But an essential principle for me and many others is that the animal is treated well especially throughout its life as well as at the time of its death. Animal welfare must be a greater priority 优先for us in order that we maintain 保持the equilibrium平衡 between the human and animal kingdoms. If clear scientific evidence showed that ritual仪式 slaughter could be more humane 仁爱的than the current models 模式being used then this is something I would encourage us all to consider.

标题:BBC NEWS:Sughra Ahmed - 20/05/15


On this small planet we inhabit居住 an increasing number of people move from one home to another, many in times of adversity灾难、逆境. For example, we've recently seen images of people crammed 挤into boats; the Rohingya community is finding that it's not welcomed anywhere, including its homeland. For some people the decision to move is made through choice and for others it's simply a decision between life and death.

The nature of what we understand by hospitality has changed throughout my life. Unlike my parents and grandparents I've become acclimatised 适应环境to moving and settling in different parts of the UK. I've relocated搬迁 several times, and I imagine I will move to wherever I find family, work or opportunity. I'm perhaps not too different from 1000's of others who've left their towns and cities in one part of the UK to move to another. I'm certainly no different to the millions of people in the world who wish to find a home and hospitality, somewhere safe for them and their children. Hospitality好客 is an age-old古老的 tradition that has roots in theology 神学and practice. Muslims around the world understand that to be hospitable热情友好的 to those around you is to draw closer to God. Muhammad followed those Prophet's先知 that came before him by emulating 仿真the divine神圣的 principle of giving guests preference偏爱 over yourself. Reaching out to others can increase social ties and bind绑 communities together so that people come to know and trust one another. We know that this has helped new communities to feel settled稳定的 and contribute to our country by adding to the national purse as well as simple day-to-day community engagement参与.

To remain true to the spirit of a Muslims' understanding of being hospitable requires people to reach out with the intention of making others comfortable, safe and secure. It comes from the Islamic principle of "Let the believer in God and the Day of Judgement honor his guest”. This intention is not only relevant to those of older age, but a study by AXA explored the idea that more young people are living alone and suffering from loneliness. Their poll民意调查 found that 18-24 year olds are four times as likely to feel lonely “most of the time” as those aged over 70.

So the idea of people living in isolation is clearly pertinent 相关的beyond the refugee难民, asylum庇护 seeker探索者 or elderly person. It includes those who don't wear the stereotypical 典型的labels; it also affects the young, professional专业的, educated and dynamic 充满活力的people who are considered to be in their ‘prime最初的'. And it raises the question that should affect us all - of what hospitality means today.




01、 根据克里昂宇宙网格理论,宇宙是由细小的网格细胞组成的,宇宙之中的通讯是瞬间完成的,宇宙的星系之间是有一条意识的细线相连的,据此可知,人类也是个网格细胞,人可以利用宇宙网格能源,而且这个能源无限。于此同时,人类这个系统,也应该具有宇宙网格系统的共同点,拥有一对孔洞,一个是明显的,另一个是不容易发现的。其中,一个是细线的通路,另一个是能量的通路。结合各种资料,人类的双孔应该是肚脐和顶轮。肚脐可以作为出体时候的灵线出口,顶轮可以为人类补充生命能量,也可以说是气,也可以说是高级能量等。











10、 松果体是个宝,通过这个器官,人类可以打开第六感,从而大大提高我们的认知能力,不仅对自身,还有对宇宙的认知能力将会大大增强。切记,不要强求,强扭的瓜不甜,甚至会走向相反的方面。一切修行都需要以修心为前提,否则,可能会迷失在物质能量的力量之中,陷入更加物质化的低密度中。

11、 人类的知识其实不过是个假象,并非新发现,而是旧有记忆的恢复。我们现在所认识的科学,相比我们的灵魂曾经体验过的,简直就是皮毛而已,一切都如同锦囊,只是在合适的时间打开而已。

12、 人类外在的一切都是假象,就是身体和头脑思维都是假象,真正的本质是心,是高我意识,核心意识,人类不过是个体验的工具,游戏角色而已。

13、 呼吸是人类发现自我的一个重要工具,也是人类呼吸天地精华的一个工具,需要高度重视。需谨记,宇宙的真谛在那一呼一吸之间。

14、 意识集中于一点是修行的一个重要条件,集中和分离是宇宙的形成方式,宇宙的一切不过是光的不同表现形式,其实是我们不同的认知能力所表现出来的。意识集中于一点,然后让意识






一日月所行处,照四天下,如是等类,四天世界,有千日月所照之处,此则名为一千世界。 意思是说「四天世界」为「一日月」所照,用现代话讲就是一个星系,因此,一千世界就是一千个星系,也就是一千个如我们太阳系的不同星系。佛陀随后又详细描述这一千个星系的时空状况:














古印度用「由旬」为计算长度的单位,意指「帝王一日行军之里程」,有说40里,有说30里,最被为接受的大约是15公里(原文来自:wWW.DxF5.com 东 星资源网:佛陀的启事pdf)。若依此计算,则北俱卢洲纵广15万公里,南瞻部洲纵广10万5千公里,似乎又不符合地球上各大洲的大小。




「天」是译自梵文的Deva,原译是「神」,指住在天上的守护神,如帝释天、大自在天、欢喜天等,都可以改为:帝释神、大自在神、欢喜神等。这些都是印度教的神,而后经佛教采用。但是「天」在佛教中又指天上界,一部分在须弥山中,另一部分远在苍穹之中,总名为「天道」,是六道之一,又名天界、天趣。用现代话来讲,就是远在苍穹中的不同时空。 在佛教的宇宙观中,人类所居的世界属于「欲界」里头,有11天;色界有18天,无色界有4天,共33重天。这些时空的距离是高一级的为低一级的一倍大:














「上下四方谓之宇,往古来今谓之宙」,上下四方指空间,往古来今指时间。所以,宇宙二字就是空间和时间。这是现代天文学所公认的,因此本书不用「宇宙」,改用「时空」来诠释一切。夜晚抬头见星空,有无数的时空存在着,这是「多重宇宙」的思想,现代宇宙论已经是这样的认定了。所以,不同的时代要用不同的语言,古代用的「天」就是现代用的「时空」,也就是不同的「星球」!研究者能用「时空」观念来研究佛经,才会有新的体认。 和「天」直接有关的另一名词是「天人」。《佛学大辞典》上说天人是「天界生类之总称」及「天上之人」,换用现代话来说,就是「宇宙中的生命」。佛经说天人是指天众与其眷族们,又称飞天。














在四大洲中,最大的是北俱卢洲(郁单曰洲),佛陀专为此洲作极详细的描述,他说: 彼郁单曰洲,于四天下中比余三洲,最上最妙,最高最胜,故说彼洲。






























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