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时间:2017-04-16 来源:永利皇宫平台 本文已影响 手机版

篇一:2015年5月BBC听力原文

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

听力内容:

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

听力内容:

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

听力内容:

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

听力内容:

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

听力内容:

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.

因此,生活在隔离中的人们的想法显然是有针对性的,超越了难民、寻求庇护者或老年人。它包括那些不穿刻板的标签;它也影响着年轻的,专业的,受过教育的和动态的人被认为是在他们的'总理'。它提出了一个问题,应该影响我们所有的热情好客的今天。

篇二:探索人类自身的秘密

探索人类自身的秘密

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。

2、人是个能量渠道,人体脉轮系统,还有经络系统,都是能量渠道,脉轮系统可以作为一个能量通道,连接地球和高级能量。脉轮不仅是个能量渠

道,还是一个能量频率转换渠道,可以通过不同脉轮把高频率能量转换为低频率能量。正因为如此,人类拥有了可以瞬间由怒转喜的能力,其实这是一个高级能力,需要把低频振动的能量瞬间转换成高级频率的能量,因此,人类对能量的掌控方面应该具有独到之处。当然,最好的情绪是保持平和,乐极生悲,过犹不及就是这个道理。

3、人是个意识体,人的头脑是个意识工具,人的每个细胞都有完整的意识,都是一个全息宇宙。人的心灵意识是本质,可以连接灵魂和高我等未知意识。头脑作为工具,相当于一个计算机系统,不过运算的数据比较复杂,但是这个计算结果是不可以当做真实的我的,那不过是根据存储的数据进行的计算而已,和未来是完全没有必然联系的。

4、人体DNA系统是身体的本质,每一个细胞都包含全息宇宙的信息,人类是个无限的个体,拥有无限的潜力。佛说的众生皆有佛性,便是此道理。

5、人类有很多缺陷,人体的五感,其实是一个感知范围很小的器官,相对于宇宙来说,就是瞎子。但是我们却因为自己的分离,陷入物质之中,而把我们有限的认知能力当做了宇宙的全部。

6、人类的心是能量源泉,慈悲可以产生无限能量。

7、人类可以创造实相,从物质层面来讲,是我们用双手来创造自然,改造自然,而这不过是物质层面的假象,真正的创造实相是通过意识来进行的,不是每个人的意识,每个人的意识其实是分离的源头意识在头脑中形成的一个暂时存储而已,虽然我们拥有灵魂,可

是对于大部分人来说,那个都已经被封闭很久了,真正的创造实相恰恰是那个和源头连接的意识,实相是宇宙提供给我们的丰盛,让我们更好的体验一切。

8、人类的本质不是身体,而是灵魂层面,灵魂永恒不灭。

9、人类是个完美的创造,潜力无限,开发的实在太少了,其实是我们自己的认知能力太肤浅了。

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

篇三:大启示二

大启示二:新世纪的开始

宇宙结构大启示

宇宙如何形成?如何孕育生物?如何坏灭?这些都是地球上的科学家和哲学家所不断思考的问题。今日,我们知道宇宙是约在137亿年以前大爆炸所形成的,时至今日,宇宙仍在不断膨胀。而在约50亿年前形成太阳系,约46亿年前形成地球。天文学家说,光我们地球所在的太阳系,有九大行星,但我们太阳系所在的银河系,起码有一亿颗星球存在,而宇宙中到底有多少个星球?则无法计算得知。

《瞻部洲品第一》里面记录着佛陀揭示的宇宙星球数字。当然,古印度人不会用「宇宙」二字,也不用「星球」二字,当时的字词是「世界」。佛说:

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:

千世界中,千月千日千须弥山王,四千小洲,四千大洲,四千小海,四千大海,四千龙种姓,四千大龙种姓,四千金翅鸟种姓,四千大金翅鸟种姓,四千恶道处种姓,四千大恶道处种姓,四千小王,四千大王,七千种种大树,八千种种大山,十千种种大泥犁,千阎摩王,千阎浮洲,千瞿陀尼,千弗婆提,千郁单越,千四天王天,千三十三天,千夜摩天,千兜率陀天,千化乐天,千他化自在天,千摩罗天,千梵世天。尔所周罗一千世界。是名第二中千世界。诸比丘。如此第二中千世界。以为一数。复满千界。是名三千大千世界。

也就是说每一个大千世界里有一千个中千世界,每一个中千世界里有一千个小千世界,由此我们用一千自乘三次,得到十亿个世界,完全符合现代天文学所知的数字。佛陀早在2千5百多年以前就知晓宇宙实相,这样认知值得我们深思。佛陀接着说明这些宇宙星球形成的过程有四个阶段。

诸比丘。此三千大千世界。同时成立。同时成已而复散坏。同时坏已而复还立。同时立已而得安住。如是世界。周遍烧已。名为散坏。周遍起已。名为成立。周遍住已。名为安住。是为无畏一佛�x土众生所居。

依现在的天文学家的说法,宇宙是在137亿年前爆炸,过了很多之后,温度降低,原子结合成分子,再结合成元素,然后因万有引力相吸,使一些元素结合成宇宙尘,这些星空尘埃愈集愈大,终于形成星球。然而太空中也有很多正在迈向毁坏的星球,这些星球从生到灭的自然科学说法,佛陀早就说过了,和现代天文学理论完全一致,着实令人惊叹佛陀的真知!佛陀又说明在有人居住的星球有名叫梵王的统治者:

诸比丘,于梵世中,有一梵王,威力最强,无能降伏,统摄千梵自在王领,云我能作能化能幻。云我如父,于诸事中,自作如是�x大语已,即生我慢,如来不尔。所以者何,一切世间,各随业力,现起成立。诸比丘,此千世界,犹如周罗(周罗者隋言髻),名小千世界。此世界中,所有众生,有生老死。

意指各个星球上的生命都是从生到老到死的过程,地球人如此,外星人也如此。

我们的地球在古代人眼中,是一片大地,是平坦的,梵语称Saha,汉译为「娑婆」,也就是一般熟悉的「娑婆世界」。因此,佛经中的「娑婆世界」,用现代话讲是「地球」。在这个星球上有四大洲,佛说:

须弥山王北面有洲,名郁单越,其地纵广十千由旬,四方正等。彼洲人面,还似地形。须弥山王东面有洲,名弗婆提,其地纵广九千由旬,圆如满月。彼洲人面,还似地形。须弥山王西面有洲,名瞿陀尼,其地纵广八千由旬,形如半月。彼洲人面,还似地形。须弥山王南面有洲,名阎浮提,其地纵广七千由旬,北阔南狭,如婆罗门车。其中人面,还似地形。须弥山王北面,天金所成,照郁单越洲。东面天银所成,照弗婆提洲。西面天颇梨所成,照瞿陀

尼洲。南面天青琉璃所成,照阎浮提洲。

郁单越梵语Uttarakuru,在历代佛经中起码有十种以上音译,徒让读经的人头大。幸好新译为「北俱卢洲」,音义兼顾。弗婆提梵语Furvavideha。Furva意指东方,新译「东胜神洲」,因此洲面积最大。瞿陀尼梵语Aparagodaniya,汉译名也有不少,新译「西牛货洲」,因梵语有贸易牛之意。阎浮提梵语Jambudvipa,新译「南瞻部洲」,较能符合梵语发音。

我们将此四大洲重新列出如下:北俱庐洲,十千由旬,形状四方,方形。东胜神洲,九千由旬,形如满月,圆形。西牛货洲,八千由旬,形如半月,勾形。南瞻部洲,七千由旬,北阔南狭,锥形。

目前地球陆块排列形状,有没有如上所述的?南北美洲连在一起,勉强可以看成「半月」形,如果是这样,则「西牛货洲」指南北美洲。北俱卢洲是方形,欧亚大陆的北沿以及东边海参威一带海岸、欧洲大陆西沿海岸,可以看成长方形的三边,也就是方形,因此,「北俱卢洲」应指欧亚大陆。东胜神洲是圆的,中国大陆东沿正是圆弧形,因此「东胜神洲」应指东亚。而南瞻部洲是北阔南狭的三角形,印度半岛不正是如此吗?

许多研究佛经的人都认为「南瞻部洲」是指我们这个世界,其它三洲指其它世界。也许佛陀说法时,并非如此意思。因为古印度人以自己生存的大地为中心,佛陀说法时说「我们居住的世界」并非指全地球人,而是指印度人。因此,南瞻部洲只指印度才对。所以,其它三洲应是地球上其它陆地。

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。

「须弥山」是古印度认为位于世界中央的大高山,有意译为妙高山。山顶上为玉皇上帝所居住,半腹为四天王所居住。如果说须弥山纯粹是印度人想象中的山,那么为何佛陀会用相当多篇幅,很仔细的描述山的状况�t如:

须弥山王,下入海水八万四千由旬,上出海水亦八万四千由旬。须弥山王,其底平正,下根连住大金轮上。须弥山王,在大海中,下狭上阔,渐渐宽大,端直不曲,大身牢固。四宝合成。所谓金银琉璃颇梨。须弥山上,生种种树,其树郁茂。出种种香,其香远熏。遍满诸山,多众圣贤。最大威德。胜妙天神之所止住。须弥山半,高四万二千由旬,有四大天王所居宫殿。须弥山上有忉利天宫殿,帝释所居。

前面这一段描述须弥山上诸世界,有各种「天」,如果纯为佛陀时代想象的天界,是否太不可思议了?我们要研究这段文字之前,必须先了解「天」这个字的含意。

「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:

忉利天以上一倍,有夜摩诸天所居宫殿。

夜摩天上,又更一倍,有兜率陀天所居宫殿。

兜率天上,又更一倍,有化乐诸天所居宫殿。

化乐天上,又更一倍,有他化自在诸天宫殿。

他化天上,又更一倍,有梵身诸天所居宫殿。

他化天上,梵身之下,于其中间,有摩罗波旬诸天宫殿。

倍梵身上,有光音天。倍光音上,有遍净天。倍偏净天上,有广果天。倍广果天,有不��天。其间别有诸天宫殿所居之处,名无想众生。

倍不��天,有不恼天。倍不恼天,有善见天。倍善见上,有善现天。倍善现,有阿迦尼咤诸天宫殿。

阿迦尼咤之上,更有诸天,名无边天空处、无边识处、无所有处、非想非非想处,此等皆名诸天住处。

如是处所。如是界分,众生居住,是诸众生,若来若去,若生若灭,边际所极。

如果现代地球人换用「时空」的术语来改称以上33重天,则很清楚的可以看出:比地球高的六欲界的六个时空由下往上数是:四天王时空、忉利时空、夜摩时空、兜率时空、化乐时空、他化自在时空。

再上去是色界的18个时空,最低层的是梵身时空,最高层是阿迦尼咤时空。再上去是无色界的四个时空,分别是空无边、识无边、无所有、非想非非想时空。

佛陀早具洞悉宇宙时空万事万物之能力,因此依凭�k的神视,看到宇宙间任何星球时空的状况,以教学的方式说给弟子听。现代许多高僧法师都可以用「天眼」看到宇宙间一般肉眼看不到的景象,可见这些都是事实现象,只是人类还没有办法理解。

「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。

「天人五衰」被日本作家拿去当作小说名称,其实在佛经上是指「天人去世时所显示的五种死相」。如果天人是指普通观念中的神佛,怎么会有去世的描述?怎么也会记录他们的五种死相?所以,「天人」就是「宇宙中的生命」当为正确,他们既然是宇宙人当然也有生老病死,也有死相了。

想通了「宇宙时空」和「天」的奥妙,想通了「天人」和「宇宙生命」的真相,一切无法解释的记事就都迎刃而解了,这就是本书重要的启示。所以「瞻部洲品第一」就是佛陀向弟子描述不同时空星球上的事物,极为详细。同时也描述地球的陆地分布状况,以及各大陆上的植物。例如:

�衬且�迦山外有山,名斫迦逻。二山之间,阔六百由旬,周匝无量,四种杂花,及诸妙香物,遍覆于水。去斫迦逻山,其间不远,亦有空地,青草遍布。即是大海,于大海北,有大树王名曰阎浮树,身周围有七由旬,根下入地二十一由旬,高百由旬。乃至枝叶四面垂覆,五十由旬。边有空地,青草遍布。

这种文字在《长阿含经瞻部洲品第一》中比比皆是,这是极科学的博物纪录,是佛陀所言,指的是地球上的博物状况。因此,有开明脑袋的地球人应该深入剖析原始佛典,让大家用另一个角度来思考佛教的原义!希望能让现代地球人在二十一世纪中能有所开悟!

现再谈论「须弥山」的观念。一般人总会因这名词有个「山」字,便将思考方向朝「山」去想,于是陷入牛角尖而无法得到真正的内涵。其实「须弥山」不是山!它是宇宙时空中一个很重要的「点」或「柱状空间」。以下要谈的涉及高深的现代天文学理论,我尽量深入浅出说明。

爱因斯坦认为「空间」不是三度的立体结构,「时间」也不是分离的实体,它们是同一事物的不同景象。不同观察者可以有不同的时空现象可看。爱因斯坦的空间不是几何式,而是弯曲的!像一个漏斗(如图一)!

一个漏斗是一个时空,宇宙本身也是一个漏斗形。而漏斗可以相接,形成中央缩两端扩的形状,如图二所示。为了描述方便,在此称图的上、下二部分为「上天界」与「下天界」。由此,我们知晓,时空是相通的,所以天界也是相通的。在这个结构之下,「须弥山」在何处?它就是两个时空交接之处,本身是一个极密的「重力场」所在,所以佛陀说此处「妙光,安明」。

须弥山「上下各入海水八万四千由旬」,表示其形是对称的,也完全符合爱因斯坦时空观点。「其底平正」描述下天界的底形状。「下狭上阔,渐渐宽大」描述上天界的形状。「端直不曲,大身牢固」描述中间段形状。因此,须弥山和其上、下之天宫,都是时空结构中的现象,也就是「重力」表现之处和其中罗列的星球。

须弥山梵语Sumeru,汉译名称很多,有修迷楼、苏弥楼、须弥楼、弥楼、苏迷卢等等。《慧琳音义》说:

或云须弥山弥楼山,皆梵音声转,不正也,正云苏迷卢。唐云妙高山,四宝所成,故曰妙;出过众山曰高。或云妙光山,以四色宝光明各异照世,故名妙光也。

可见,古代也对「须弥山」音译不正确提出看法。因此,须弥山应是宇宙时空的一处,也许它就是图二的宇宙时空中间部位,坚实挺立如山,而不是地球上的山。

地球生态大启示

前面言及四大部洲也许是指地球上的大陆分布,这是一种看法。还有另一种看法是:四大部洲是在「漏斗」中的不同地方的星球,我们地球所在是南瞻部洲,其余三洲就无法知晓是何星球了。这种说法也合理,因为佛陀在描述宇宙时,不一定只谈地球之事,谈宇宙万象是很正常。

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。

北俱卢洲位于南瞻部洲北方,面积最大,曾被视为地球上的欧亚大陆。佛陀也很详细的描绘此洲的植物、动物、河流、山脉、居民生活状况,甚至于生男育女的状况。例如:

郁单曰洲,其地平正,无诸荆棘。深邃稠林。坑坎屏厕。粪秽不净。礓石瓦砾。纯是金银。不寒不热。时节调和。地常润泽。青草弥覆。诸杂林树。枝叶恒荣。华果成就。

有无量山,彼诸山中,有种种树,其树郁茂。出种种香,其香普熏。遍彼洲处,生种种草,皆绀青色,右旋宛转,如孔雀毛,香气犹如婆师迦华(一种雨后的花)触之柔软。这是描述北俱卢洲地形及当地的植物。

阿耨达多池之四面,有四大河,阔一由旬,杂华弥覆。其水平顺,直流无曲。不急不缓,无有波浪。奔逸冲击。其岸不高,平浅易入。诸河两岸,有种种林,交柯映覆,出众妙香。有种种草,生于其侧,色青柔软,宛转右旋,略说乃至。高齐四指,下足随下,举足还复。亦有诸鸟出种种声。于河两岸又有诸船,杂色可乐。

这是描述河流、两岸花木及船只。

郁单越人,若有饥渴须饮食时,便自收取,不耕不种,自然粳米,清净鲜白,无有糠[米会](合一个字,左为米,右为会)。取已盛置敦持果中,复取火珠,置敦持下,众生福力,火珠应时,忽然出焰。饮食熟已,焰还自灭。彼人得饭欲食之时,施设器物,就座而坐。自然粳米成熟饭时,清净香美,众味备具,不须羹�G。其饭形色犹若诸天苏陀之味,又如华丛洁白鲜明。其地又有自然亢米,不藉耕种,鲜洁白净,无有皮荟。欲熟食时,别有诸食,名曰敦持,用作�j斧,爆以火珠,不假薪炭,自然出焰,随意所欲,熟诸饮食,食既熟已,珠焰乃息。

这是描述北俱卢洲人煮饭的方法。用一种「敦持」可以产生火珠,也许就是火石吧!

恒于半夜,从阿耨达多四池之中,起大密云。然后乃雨,八功德水,如牛乳顷,雨深四指,当下之处,即没地中,更不滂流。还于半夜,雨止云除,虚空清净,从海起风,吹此甘泽,

清凉柔软,触之安乐。

这是描述下雨,及雨后舒爽感觉。

普贤苑亦无守护,郁单曰人,若欲须入普贤苑中,澡浴游戏,受快乐时,从其四门随意而入。入已澡浴,游戏受乐,既受乐已,欲去即去,欲留即留。

这是描述他们澡浴游戏的情形。北俱卢洲有四个游乐苑,分别称为善现苑、普贤苑、善华苑、喜乐苑。

郁单越人,澡浴游戏受诸乐时,即皆至彼河之两岸。脱其衣裳,置于岸侧,各坐诸船乘至水中,澡浴身体,游戏受乐,既澡浴已,随有何人在前出者。即取上衣着已而去,亦不求觅所服本衣。何以故,郁单越人无我我所,无守护故。

这是描述北俱卢洲人乘船到河中澡浴玩乐情形。他们洗完澡后,可以随意拿起衣服就穿,不用找自己的衣服。

郁单曰人,发绀青色,长齐八指,人皆一类,一形一色,无别形象可知其异。

郁单曰人,悉有衣服,无有裸形及半露者。亲疏平等,无所适莫。齿皆齐密,不缺不疏,美妙净洁,色白如珂,鲜明可爱。

这是描述他们穿着衣服和牙齿状况。

郁单曰人若于女人生染着,随心所爱,回目观视,彼女知情,即来随逐,其人行至于树下。所将之女,若是此人母姨姊妹亲戚类者,树枝如本,不为下垂,其叶应时萎黄枯落,不相覆苫,不出华果,亦不为出床敷卧具。若非母姨姊妹等者,树即低枝,垂条覆荫,枝叶成郁,华果鲜荣,亦为彼人出百千种床敷卧具,便共相入于树下,随意所为,欢娱受乐。

这是描述北俱卢洲的男女情爱状况。他们可以随心所爱,而树枝会分辨有否亲族关系,若没有亲族关系,就低垂文件起外界视线,并铺出床具来。如果才亲戚关系,树木就不动,他们就不可以有关系。这个描述实在令人无法想象,佛陀会描述此种情爱天堂,和一夫一妻制相抵触哩!

郁单曰人,住于母胎,唯经七日,至第八日,即便产生。其母产讫,随所生子,若男若女,皆置于四衢道中,舍之而去。于彼道上,东南西北,行人往来,见此男女,心生怜念,为养育故,各以手指内其口中,于彼指端,自然流出上好甘乳,饮彼男女,令得全活。如是饮乳,经于七日,彼诸男女还自成就一类身,与彼旧人形量无异。

这是描述他们的生育和养育状况。奇怪的是在生产子女之后,便置于街道中,母亲自己舍之而去,让来往行人用指头喂乳汁。

郁单曰人大小便将下之时,为彼人故,地即开裂,便利毕已,地合如故。何以故�t郁单曰人乐洁净故,乐意喜故。

这是描述当时北俱卢洲人大小便的状况,大地会自动裂开,也着实方便。

郁单越人寿命一定,无有中夭。命若终时,皆得上生。

彼郁单越洲,于四天下中,比余三洲,最上最妙最高最胜。

这是在描述北俱卢洲人的寿命完整,没有人在生命中途就夭折,而他们命终的时候都会上升到高层的时空去。此洲是四大洲里头最好的一洲。

以上这些段落绝对是古代地理人文志,并不是什么宗教经文,可是为什么原始佛经中会有如此详细的地理人文纪录?如果我们改用现代启示的观点,愿意「承认」《世纪经》中的内容是佛陀阐述宇宙和地球事物的具体文字,那么,对于经文描述的现象就自然相当清楚了。

不明飞行物体大启示

若说原始佛典有不明飞行物的描述,必定引来一些宗教大德的批评吧。二千多年来,没有人提过佛经中有不明飞行物的记录?而本书在此提出此新观点,显然会被视为叛经。但希望任何人不要有先入为主的想法,因为这个世界上,没有什么事是不可能的。

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