Induction

The term agnostic was fittingly coined by the 19th-century British scientist Thomas H. Huxley, who believed that only material phenomena were objects of exact knowledge. He made up the word from the prefix a-, meaning “without, not,” as in amoral, and the noun Gnostic. Gnostic is related to the Greek word gn?, “knowledge,” which was used by early Christian writers to mean “higher, esoteric knowledge of spiritual things”; hence, Gnostic referred to those with such knowledge. In coining the term agnostic, Huxley was considering as “Gnostics” a group of his fellow intellectuals—“ists,” as he called them— who had eagerly embraced various doctrines or theories that explained the world to their satisfaction. Because he was a “man without a rag of a label to cover himself with,” Huxley coined the term agnostic for himself, its first published use being in 1870.

Tuesday, April 30, 2013

Padmasambhava mantra 蓮師心咒 28/4/2013; saw at 28/9/2013

Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ. (Om Ah Hum Vajra Guru Padma Siddhi Hum)
Padmasambhava was a historical teacher who is said to have finally converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests his rich and diverse nature.
Om Ah Hum have no conceptual meaning.
Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment. You can read about Om in more detail on the page about the Om Shanti mantra.
Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit “ah” is a verb meaning “to express , signify ; to call (by name).” So it suggests evoking, or calling forth, the manifestation of enlightenment.
Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular “aham,” which means of course “I.”
Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one’s being). So there’s a suggestion that we are saluting the qualities that Padmasambhava represents with all of our hearts (and minds, and bodies).
Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a “masculine” object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term “masculine” does not of course imply that compassion is limited to males!)
Guru, of course, means a wise teacher. It comes from a root word, garu, which means “weighty.” So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.
Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a “feminine” status in esoteric Buddhism, and to the lotus is aligned with the “feminine” quality of wisdom. And once again, there is no implication that wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense that’s completely unrelated to biology.
And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we can’t necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.
(by http://www.wildmind.org/mantras/figures/padmasambhava)
(蓮師波若法眼)
俺阿吽班雜咕魯叭嘛悉地吽 Om Ah HUm VAJRa GURu PADMa SIDDHi HUM
(西藏文發音爲Om Ah Hung Benza Guru Péma Siddhi Hung
俺阿吽 班雜咕魯叭嘛悉地吽是蓮花生大士咒,稱爲金剛上師咒,是西藏最有名的兩種咒之壹(另壹種是大悲觀世音菩薩咒,俺嘛呢叭彌吽)
俺阿吽
有外內密三義。不過,在這三個層次上俺代表身,阿代表語,吽代表意。他們代表壹切諸佛的身語意轉化功能的加持。
就外在意義而言,俺淨化壹切身惡業(身有三惡:殺生、偷盜、邪淫),阿淨化壹切語惡業(語有四惡:妄語、惡口、绮語、兩舌),吽淨化壹切意惡業(心有三惡:貪、瞋、癡。)。 由于淨化妳的身、語、意,俺阿吽提供諸佛的身語意加持。
俺也是形色的精華,阿是聲音的精華,吽是心的精華。念這個咒,妳就是在淨化環境、妳自己和其他壹切衆生。俺淨化壹切認知,阿淨化壹切聲音,吽淨化心及其思想、情緒。
就內在意義而言,俺淨化脈,阿淨化氣,吽淨化明點。
在較深的層次裏,俺阿吽代表蓮花部諸佛的三身,俺是法身,阿彌陀佛;阿是報身,大悲觀世音菩薩;吽是化身,蓮花生大士。這個咒象征三身體現于蓮花生大士。
就秘密的意義而言,俺阿吽帶來心性三個層面的證悟:俺帶來它源源不斷的能量和慈悲的證悟,阿帶來它光輝的自性證悟,吽帶來它虛空般的明點的證悟。
班雜咕魯叭嘛
班雜比喻爲金剛鑽,它是石頭中最堅硬和最珍貴的。就像金剛鑽能切割萬物,本身卻不容易被摧毀;同理諸佛的永恒不二,絕對不會受到無明的傷害或摧毀,反而能夠斬斷壹切愚癡和業障。諸佛身、語和智慧心的聖性和作爲,有如金剛鑽般能夠穿透萬物而不受阻礙的力量,可以利益衆生。像金剛鑽壹般,沒有瑕疵;它的巨大力量來自證悟實相的法身性、阿彌陀佛的自性。
咕魯的意思是“有力的”,指具有非常殊勝德行的人,他象征智慧、知識、慈悲和方便。就好像黃金是最貴重的金屬壹般,咕魯(上師)具有不可思議、毫無瑕疵的品質、使他變成無可超越,殊勝無比。咕魯比喻報身和大悲觀世音菩薩。同時,因爲蓮花生大士教導密績之道(以“班雜”爲象征),而且透過密績的修行得到最高證悟,所以他被成爲“班雜咕魯”(金剛上師)。
叭嘛的意思是蓮花,象征蓮花部諸佛,特別是他們的覺悟話語。蓮花部是人類所屬的佛部。阿彌陀佛是蓮花部的本初佛,蓮花生大士則是阿彌陀佛的化身,因此他被成爲“叭嘛”。事實上,“蓮花生”是指他在蓮花中出生的故事。
當“班雜咕魯叭嘛”七個字母在壹起的時,也象征見、定、行的本性和加持,“班雜”義爲不變的真理、金剛鑽般、不可摧毀的本性,我們祈求在“見”中證悟它。“咕魯”代表覺悟的光明本性和神聖品質,我們祈求在我們的“定”中證悟它,“叭嘛”代表慈悲,我們祈求在我們的“行”中成就它。
因此,透過頌念這個咒,我們可以獲得蓮花生大士和壹切佛的智慧心、神聖品質和慈悲的加持。
悉地吽
悉地的意思是“真正成就”、“證得”、“加持”和“證悟”,悉地有兩種:壹般的和無上的。透過接受壹般悉地的加持,我們生命中的壹切障礙(如健康不佳)可以全部清除,我們的壹切願望可以滿足,諸如財富、地位、長壽自然會增加,生命中的各種環境也會變得吉祥,並有助于修行和覺悟。
無上悉地的成就可以産生覺悟,這是蓮花生大士的圓滿證悟境界,能利益自己和壹切衆生。因此,憶想和祈求蓮花生大士的身、口、意、聖性和作爲,可以讓我們證得壹般和無上悉地。
悉地吽可以如磁鐵吸引鐵屑般地吸進壹切悉地
吽代表諸佛的智慧心,是咒的神聖催化劑。它好像是在宣布它的力量和真理:“它就是了。”
這個咒的重要意義是:“我祈請妳,金剛上師,蓮花生大士,以妳的加持力賜給我們壹般和無上的成就。”
(by http://hi.baidu.com/maryjackson/item/8db42813479f2aeb9913d66a)

Monday, April 22, 2013

Green Tara Mantra - Om Tare Tuttare Ture Svaha 13/4/2013; saw at 12/6/2013, 13/6/2013, 8/6/2014, 16/8/2017

Tara Mantra 綠度母
Oṃ Tāre Tuttāre Ture Svāhā / Om Tare Tuttare Ture Soha
Tara means “star” or “The one who ferries across”, or “She Who Saves”. Really, she represents compassion in action, since she’s in the process of stepping from her lotus throne in order to help the suffering sentient beings. Tara’s name is said to derive from the verb meaning “to cross” or “to traverse” or “to get to the other side.”  The word Tara also literally means “star.” Like a star she shines and helps us guide our lives in a safe direction. A third meaning of “tara” is “the pupil of the eye,” suggesting her as the watching presence, who watches over those who navigate the treacherous waters of life in search of the further shore of liberation.
OM represents Tara’s sacred and enlightened body, speech and mind.
TARE means liberating from all discontent.
TUTTARE means liberating from the eight fears, the external dangers and also from the internal dangers such as ignorance and delusions.
TURE means liberating from duality; it shows the true cessation of confusion.
SOHA means “may the meaning of the mantra take root in my mind.”
嗡 達咧 嘟達列 嘟列娑哈
經典上說綠度母菩薩亦為二十一度母的主尊,總攝其餘二十尊化身之所有功德,本尊心咒具足一切息增懷誅之功用,消除一切眾生的煩惱痛苦、滿足一切眾生願求,現世富貴長壽平安吉祥、除諸病苦業魔障礙等,幫助眾生解脫生死苦海,命終往生極樂世界,獲得究竟的安樂,因為其救度之迅速、摧滅魔業之勇猛,故又稱作「救度速勇母」。常念綠度母心咒,能斷輪迴病苦之根源,免除一切魔障,也能去除瘟疫種種病苦,消除世間一切災難,增長壽命、福慧,凡有所求無不如願靈應如響。
White Tara 白度母
Tibetans usually think of Tara as having 21 manifestations, as she does in the common Tibetan Buddhist prayer. In Praise of the 21 Taras. In each form she takes a different color, like Blue Tara and Black Tara, and offers a different energy or virtue to help us on our spiritual paths. Of these 21 Taras, the two most popular are Green Tara and White Tara. Tara’s name in Tibetan is Dolma, and you can see then that White Tara’s Tibetan name, Dolkar, is a short form of Dolma Karpo, which means White Dolma.
此尊菩薩乃是由觀世音菩薩的悲心化現,一面二臂顏容端正,法相寂靜、殊妙莊嚴,乃佛教中治病延壽事業的本尊菩薩之一,如月光般清淨的無垢光明照耀世間,縱然百千萬星宿俱時為聚集,殊勝威光仍然遠超於彼,受到各方眾生的禮敬,身相白色為息災之意,全身有七隻眼睛,雙手雙腳各有一眼,第三隻眼睛則在眉心中央,故又稱為「七眼佛母」,七眼能夠照見一切瘟疫疾病的緣起從而消滅之。本尊菩薩的功德誓願和心咒主要為息滅眾生的病苦、消除因冤業、痴業、魔障引起的傳染病、瘟疫、各種病症,亦可對治蠱毒惡咒引起的疾病,幫修行者去除逆緣、增長壽量、解脫生死輪迴。

Sign 9/4/2013

Part 1
Verse:
〖诗曰〗行然锁读,提吼小节,小节不知戒,因循成大殃。
Explanation:
〖签释〗虽然你见多识广,经验丰富,但面临着新问题,却不得不认真加以研究一番。先将自己关锁起来,闭门读书。在这个新的课题中。纲领性的精神你很快便能领会,但不能忽视其中的细节。这一条条一款款的细节,你如果逐一深入研究,弄懂搞通,只按老经验去办,就会捅出大娄子来,造成巨大的损失。千里长堤,溃于蚁穴,了未可知。因循,也就是守旧。这里指按老黃历办新事往往会出差错。总之,不能以老办法对付新问题。要注意细节的功夫,愈谨慎愈好。

Part 2
Verse:
〖卦语〗青毡空守旧,枝上巢生风,莫为一时喜,还疑此象凶。
Explanation:
〖释义〗你交上了桃花运,自以为很得意,却不明白桃花运是背运,一味地沉湎于欲海里。你能高兴多久呢?灾难就要降临到你的头上。你的家人,并不知道你的全部情况,但多少也是明白一点,是出于对你的关心和爱护,也为了维护你的尊严,更抱着让你回心转意的期望,而苦苦地等待着,保持着原有的生活模式,可心里却又愁又苦。你的灾难不是来自家里,而是另外的,别的枝条上的巢,那就是你和外室。巢生,这是指的是险,是灾难。最大的风险是命案,不是你有杀身之祸,就是你杀了别人要偿命。第二种可能是由此而获牢狱之灾,再次是患上花柳疾病,终生难治。受苦的是你,更苦的是你的家人。

Saturday, April 6, 2013

Sui 隨 Sign of 28/3/2013

1. 隨:元亨利貞,无咎。
   Sui: Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error.
   彖傳: 隨,剛來而下柔,動而說,隨。大亨貞,无咎,而天下隨時,隨之時義大矣哉!
   Tuan Zhuan: In Sui we see the strong (trigram) come and place itself under the weak; we see (in the two) the attributes of movement and pleasure: - this gives (the idea of) Sui. 'There will be great progress and success; and through firm correctness no error:' - all under heaven will be found following at such a time. Great indeed are the time and significance indicated in Sui.
   象傳: 澤中有雷,隨;君子以嚮晦入宴息。
   Xiang Zhuan: (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.
2. 初九:官有渝,貞吉。出門交有功。
   The first NINE, undivided, shows us one changing the object of his pursuit; but if he be firm and correct, there will he good fortune. Going beyond (his own) gate to find associates, he will achieve merit.
   象傳: 官有渝,從正吉也。出門交有功,不失也。
   Xiang Zhuan: 'He is changing the object of his pursuit:' - but if he follow what is correct, there will be good fortune. 'He goes beyond (his own) gate to find associates:' - he will not fail (in the method he pursues).
3. 六二:系小子,失丈夫。
   The second SIX, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience.
   象傳: 系小子,弗兼與也。
   Xiang Zhuan: 'He cleaves to the little boy:' - he cannot be with the two at the same time.
4. 六三:系丈夫,失小子。隨有求得,利居貞。
   The third SIX, divided, shows us one who cleaves to the man of age and experience, and lets go. the little boy. Such following will get what it seeks; but it will be advantageous to adhere to what is firm and correct.
   象傳: 系丈夫,志舍下也。
   Xiang Zhuan: 'He cleaves to the man of age and experience:' - by the decision of his will, he abandons (the youth) below.
5. 九四:隨有獲,貞凶。有孚在道,以明,何咎。
   The fourth NINE, undivided, shows us one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall?
   象傳: 隨有獲,其義凶也。有孚在道,明功也。
   Xiang Zhuan: 'He is followed and obtains adherents:' - according to the idea (of the hexagram), this is evil. 'He is sincere in his course:' - showing his intelligence, and leading to achievement.
6. 九五:孚于嘉,吉。
   The fifth NINE, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune.
   象傳: 孚于嘉,吉;位正中也。
   Xiang Zhuan: 'He is sincere in fostering what is excellent:' - his position is correct and in the centre.
7. 上六:拘系之,乃從維之。王用亨于西山。
   The topmost SIX, divided, shows us (that sincerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain.
   象傳: 拘系之,上窮也。
   Xiang Zhuan: 'The sincerity is firmly held and clung to, as shown in the topmost line:' - (the idea of the hexagram) has reached its extreme development.
   (by James Legge)