v*t
2 楼
后三选手,人气指数都不错啊
f*e
3 楼
如题。
a*y
4 楼
刚才打开iPone上的蓝牙personal hotspot,iPad连的上,而且还显示两个椭圆,表示
连上了hotspot
太out了,我以为我不JB iPad就没法蓝牙连iPhone呢。那么就更不需要3G iPad了
[发表自未名空间手机版 - m.mitbbs.com]
连上了hotspot
太out了,我以为我不JB iPad就没法蓝牙连iPhone呢。那么就更不需要3G iPad了
[发表自未名空间手机版 - m.mitbbs.com]
h*r
5 楼
是这台
Dell Inspiron i620-3790NBK Desktop PC Intel® Core™ i5-2320 / 6GB
/ 1TB / 16X DVD+/-RW (Was 699.99) Now $449.99 @ Staples
http://slickdeals.net/f/3875878-Dell-Inspiron-i620-3790NBK-Desk
室温20左右时,硬盘温度40度
我怎么觉得有点高
Dell Inspiron i620-3790NBK Desktop PC Intel® Core™ i5-2320 / 6GB
/ 1TB / 16X DVD+/-RW (Was 699.99) Now $449.99 @ Staples
http://slickdeals.net/f/3875878-Dell-Inspiron-i620-3790NBK-Desk
室温20左右时,硬盘温度40度
我怎么觉得有点高
S*U
8 楼
There is no material, including genes, that is transferred from previous
life to this life according to Buddhism. So saying genes 'carry' memory of
reincarnation would contradict Buddhist theory.
However, it is plausible that reincarnation affects genetic expression in
some way; e.g. how you look, birth mark, etc. That may not be what you are
asking.
【在 f*******e 的大作中提到】
: 如题。
life to this life according to Buddhism. So saying genes 'carry' memory of
reincarnation would contradict Buddhist theory.
However, it is plausible that reincarnation affects genetic expression in
some way; e.g. how you look, birth mark, etc. That may not be what you are
asking.
【在 f*******e 的大作中提到】
: 如题。
a*7
9 楼
我的连不上
iphone5 + ipad3 wifi版
iphone5 + ipad3 wifi版
S*P
10 楼
yes if this is the idle temperature. otherwise ok.
m*j
11 楼
这是一个从量变到质变的积累过程。
不过在闷头发简历的过程中,也别忘了和同学/朋友多交流
我觉得有人推荐效果会好一些。
不过在闷头发简历的过程中,也别忘了和同学/朋友多交流
我觉得有人推荐效果会好一些。
f*e
13 楼
我是想说,轮回的记忆在五蕴当中是如何实现的,就是说假设只有脑是记忆的载体,那
么在有轮回记忆的人脑中,这个载体是如何获取过去世信息的?
【在 S**U 的大作中提到】
: There is no material, including genes, that is transferred from previous
: life to this life according to Buddhism. So saying genes 'carry' memory of
: reincarnation would contradict Buddhist theory.
: However, it is plausible that reincarnation affects genetic expression in
: some way; e.g. how you look, birth mark, etc. That may not be what you are
: asking.
么在有轮回记忆的人脑中,这个载体是如何获取过去世信息的?
【在 S**U 的大作中提到】
: There is no material, including genes, that is transferred from previous
: life to this life according to Buddhism. So saying genes 'carry' memory of
: reincarnation would contradict Buddhist theory.
: However, it is plausible that reincarnation affects genetic expression in
: some way; e.g. how you look, birth mark, etc. That may not be what you are
: asking.
m*n
24 楼
你的硬盘接电源了吗?没有的话,恭喜恭喜,可以做永动机用了。
6GB
【在 h*********r 的大作中提到】
: 是这台
: Dell Inspiron i620-3790NBK Desktop PC Intel® Core™ i5-2320 / 6GB
: / 1TB / 16X DVD+/-RW (Was 699.99) Now $449.99 @ Staples
: http://slickdeals.net/f/3875878-Dell-Inspiron-i620-3790NBK-Desk
: 室温20左右时,硬盘温度40度
: 我怎么觉得有点高
6GB
【在 h*********r 的大作中提到】
: 是这台
: Dell Inspiron i620-3790NBK Desktop PC Intel® Core™ i5-2320 / 6GB
: / 1TB / 16X DVD+/-RW (Was 699.99) Now $449.99 @ Staples
: http://slickdeals.net/f/3875878-Dell-Inspiron-i620-3790NBK-Desk
: 室温20左右时,硬盘温度40度
: 我怎么觉得有点高
S*U
26 楼
There are two schools of thoughts in Buddhism on existence:
1.三世有
2.現在有
For 三世有, the past exists now(not in the same way as now, though), so it
can be the object of cognition/recollection.
For 現在有, which is your assumption, consciousness must carry the
recollection. Whether that is 阿賴耶識 is up to the sect.
If you read Agama sutras, you will notice it repeatedly say the 11 aspects
of 五蕴:過去,未來,現在 etc. are impermanent. Does it mean the past can be
the object of insight meditation? This has been discussed in a separate
thread.
【在 f*******e 的大作中提到】
: 我是想说,轮回的记忆在五蕴当中是如何实现的,就是说假设只有脑是记忆的载体,那
: 么在有轮回记忆的人脑中,这个载体是如何获取过去世信息的?
1.三世有
2.現在有
For 三世有, the past exists now(not in the same way as now, though), so it
can be the object of cognition/recollection.
For 現在有, which is your assumption, consciousness must carry the
recollection. Whether that is 阿賴耶識 is up to the sect.
If you read Agama sutras, you will notice it repeatedly say the 11 aspects
of 五蕴:過去,未來,現在 etc. are impermanent. Does it mean the past can be
the object of insight meditation? This has been discussed in a separate
thread.
【在 f*******e 的大作中提到】
: 我是想说,轮回的记忆在五蕴当中是如何实现的,就是说假设只有脑是记忆的载体,那
: 么在有轮回记忆的人脑中,这个载体是如何获取过去世信息的?
a*7
27 楼
verizon表示蓝牙连不上
f*e
29 楼
有道理。如果考虑到时空的四维,过去、现在、未来都只是这个四维中的一个点。过去
的五蕴成为一个现在的被观察物,或者另一种表述,是现在的识与过去的识在某种情况
下相连了,所以现在的识能够观察到过去的五蕴。某些有轮回记忆的人在一个特殊的时
刻,或者是在禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
的能量状态。
be
【在 S**U 的大作中提到】
: There are two schools of thoughts in Buddhism on existence:
: 1.三世有
: 2.現在有
: For 三世有, the past exists now(not in the same way as now, though), so it
: can be the object of cognition/recollection.
: For 現在有, which is your assumption, consciousness must carry the
: recollection. Whether that is 阿賴耶識 is up to the sect.
: If you read Agama sutras, you will notice it repeatedly say the 11 aspects
: of 五蕴:過去,未來,現在 etc. are impermanent. Does it mean the past can be
: the object of insight meditation? This has been discussed in a separate
的五蕴成为一个现在的被观察物,或者另一种表述,是现在的识与过去的识在某种情况
下相连了,所以现在的识能够观察到过去的五蕴。某些有轮回记忆的人在一个特殊的时
刻,或者是在禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
的能量状态。
be
【在 S**U 的大作中提到】
: There are two schools of thoughts in Buddhism on existence:
: 1.三世有
: 2.現在有
: For 三世有, the past exists now(not in the same way as now, though), so it
: can be the object of cognition/recollection.
: For 現在有, which is your assumption, consciousness must carry the
: recollection. Whether that is 阿賴耶識 is up to the sect.
: If you read Agama sutras, you will notice it repeatedly say the 11 aspects
: of 五蕴:過去,未來,現在 etc. are impermanent. Does it mean the past can be
: the object of insight meditation? This has been discussed in a separate
s*a
30 楼
my android phones can share wifi to any device..
c*t
33 楼
att你可以pair上,真正用的时候会提示你激活feature,这个att所有phone都是这样
g*y
37 楼
坚持投简历!我就是在要绝望的时候连续受到offer,和两个面试电话的.到时候才发现以
前随便投的自己都忘了的也来联系你了.
相信总是有回报的!
前随便投的自己都忘了的也来联系你了.
相信总是有回报的!
t*h
38 楼
跟你分享一位南传比丘写给我的:
right, 齊識而還,不能過彼。 refers to the consciousness has to be asscoiated
with the name-form, and it cannot go beyond name-form.
It indicate that there is no such a pure-consciousness without name-form as
the basis. As in Hinduism, there is a big consciousness and a small
consciousness. Small consciousness will return to big consciousness as the
creator of all. We can only presume that the bodhisattva might thought it
was a pure-consciousness (as entity of self). Nevertheless, he then discover
that conditioned by consciousness there is name-form and It is only
conditioned by name-form, there is six faculties etc...
the Buddha when he was a bodhisattva, he applies his mental application (正
思惟 (manaskaroti)) as 何法有故名色有?何法緣故名色有?and he comes up the
understanding as 識有故名色有,識緣故有名色有。Hence WHILE he was directing
his mental application, he comes up with 齊識而還不能過彼,(the
consciousness returns back and won't go beyond that (that: name-form)), that
is to say, conditioned by consciousness there is name-form, conditioned by
name-form, there is six factulies etc.
This passage is only emphasis on there is no any consciousness will go
beyond name-form. Perhaps you can take it like: without name-form and
consciousness as their interrelationship, there will be no contact,,
feelings, craving etc..... up to all mass of suffering.
Besides, sometimes even in the suttas, we speak of cutting of craving (
contact->feeling->craving->grasping->existence), sometimes we speak of
cutting of ignorance (dispassion to name-form; consciousness; formation;
ignorance etc.). It is due to craving we have suffering, it is also due to
ignorance we have craving. If we cut off the defilement from understanding
danger of craving, it is the very craving we cut off, but then we also get
wisdom (without ignorance) from the moment of abandoning craving. However,
if we meditation with our mental application (正思惟如實,無間等生: the
manasikar (mental application) as such arises uninterruptedly: Sanskrit:
ananttara yoniso manasikara ahosi) as it is continuously, that rightly
mental application is the wisdom and the ignorance cannot be arisen at that
time.
【在 f*******e 的大作中提到】
: 我还是不太相信阿赖耶识,有这样一个穿透生死而不灭的东西。识是指一种别知相,它
: 本身只了别,但不记忆,所以识只能与名色相结合才能起作用。
right, 齊識而還,不能過彼。 refers to the consciousness has to be asscoiated
with the name-form, and it cannot go beyond name-form.
It indicate that there is no such a pure-consciousness without name-form as
the basis. As in Hinduism, there is a big consciousness and a small
consciousness. Small consciousness will return to big consciousness as the
creator of all. We can only presume that the bodhisattva might thought it
was a pure-consciousness (as entity of self). Nevertheless, he then discover
that conditioned by consciousness there is name-form and It is only
conditioned by name-form, there is six faculties etc...
the Buddha when he was a bodhisattva, he applies his mental application (正
思惟 (manaskaroti)) as 何法有故名色有?何法緣故名色有?and he comes up the
understanding as 識有故名色有,識緣故有名色有。Hence WHILE he was directing
his mental application, he comes up with 齊識而還不能過彼,(the
consciousness returns back and won't go beyond that (that: name-form)), that
is to say, conditioned by consciousness there is name-form, conditioned by
name-form, there is six factulies etc.
This passage is only emphasis on there is no any consciousness will go
beyond name-form. Perhaps you can take it like: without name-form and
consciousness as their interrelationship, there will be no contact,,
feelings, craving etc..... up to all mass of suffering.
Besides, sometimes even in the suttas, we speak of cutting of craving (
contact->feeling->craving->grasping->existence), sometimes we speak of
cutting of ignorance (dispassion to name-form; consciousness; formation;
ignorance etc.). It is due to craving we have suffering, it is also due to
ignorance we have craving. If we cut off the defilement from understanding
danger of craving, it is the very craving we cut off, but then we also get
wisdom (without ignorance) from the moment of abandoning craving. However,
if we meditation with our mental application (正思惟如實,無間等生: the
manasikar (mental application) as such arises uninterruptedly: Sanskrit:
ananttara yoniso manasikara ahosi) as it is continuously, that rightly
mental application is the wisdom and the ignorance cannot be arisen at that
time.
【在 f*******e 的大作中提到】
: 我还是不太相信阿赖耶识,有这样一个穿透生死而不灭的东西。识是指一种别知相,它
: 本身只了别,但不记忆,所以识只能与名色相结合才能起作用。
w*y
40 楼
常更新简历,会有的 bless
f*e
41 楼
谢谢分享。“齐识而还,不能过彼。”确实一个重要的提示。赞同他的想法,我本来准
备在十二因缘的帖子里写一点想法的。
asscoiated
as
discover
【在 t******h 的大作中提到】
: 跟你分享一位南传比丘写给我的:
: right, 齊識而還,不能過彼。 refers to the consciousness has to be asscoiated
: with the name-form, and it cannot go beyond name-form.
: It indicate that there is no such a pure-consciousness without name-form as
: the basis. As in Hinduism, there is a big consciousness and a small
: consciousness. Small consciousness will return to big consciousness as the
: creator of all. We can only presume that the bodhisattva might thought it
: was a pure-consciousness (as entity of self). Nevertheless, he then discover
: that conditioned by consciousness there is name-form and It is only
: conditioned by name-form, there is six faculties etc...
备在十二因缘的帖子里写一点想法的。
asscoiated
as
discover
【在 t******h 的大作中提到】
: 跟你分享一位南传比丘写给我的:
: right, 齊識而還,不能過彼。 refers to the consciousness has to be asscoiated
: with the name-form, and it cannot go beyond name-form.
: It indicate that there is no such a pure-consciousness without name-form as
: the basis. As in Hinduism, there is a big consciousness and a small
: consciousness. Small consciousness will return to big consciousness as the
: creator of all. We can only presume that the bodhisattva might thought it
: was a pure-consciousness (as entity of self). Nevertheless, he then discover
: that conditioned by consciousness there is name-form and It is only
: conditioned by name-form, there is six faculties etc...
w*2
42 楼
tethering 可以通过usb和蓝牙。
苹果的hotspot真属于限制太多拿不出手的。
苹果的hotspot真属于限制太多拿不出手的。
G*W
44 楼
大德,
如果說过去的五蕴能成为一个现在的被观察物, 物就是色法,
過去之色法早已消滅, 說過去色還能存在而被觀察, 顯然違背佛法.
SeeU 不是己經明白說了 『There is no material, including genes, that is
transferred from previous life to this life according to Buddhism』
大阿羅漢能見過去幾万劫之事, 您說过去的五蕴成为一个现在的被观察物, 又落入色法
永存的問題, 況既是色法物質, 幾萬劫以來的五蘊又要寄存在那裏 ? 而讓眼根能蠋此
色法產生眼識而了知 ? Storage for 幾劫的東西會比地球大, 那個指令去 search ?
您說 “禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
的能量状态。”,
經中不是明明白白說過去識己滅 ? 另真有跳跃的話, 我想比較有興趣的是探究是以什
麼根來觸這些信息, 眼根 ? 不是吧, 眼根觸的是色麈, 依前述, 過去色己滅, 所以既
不是色塵也不是眼根.
那麼唯一的合理說法就是這些信息是法塵, 而法塵又是寄存在那裏能讓你的意根接觸而
能了知過去之事 ?
【在 f*******e 的大作中提到】
: 有道理。如果考虑到时空的四维,过去、现在、未来都只是这个四维中的一个点。过去
: 的五蕴成为一个现在的被观察物,或者另一种表述,是现在的识与过去的识在某种情况
: 下相连了,所以现在的识能够观察到过去的五蕴。某些有轮回记忆的人在一个特殊的时
: 刻,或者是在禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
: 的能量状态。
:
: be
如果說过去的五蕴能成为一个现在的被观察物, 物就是色法,
過去之色法早已消滅, 說過去色還能存在而被觀察, 顯然違背佛法.
SeeU 不是己經明白說了 『There is no material, including genes, that is
transferred from previous life to this life according to Buddhism』
大阿羅漢能見過去幾万劫之事, 您說过去的五蕴成为一个现在的被观察物, 又落入色法
永存的問題, 況既是色法物質, 幾萬劫以來的五蘊又要寄存在那裏 ? 而讓眼根能蠋此
色法產生眼識而了知 ? Storage for 幾劫的東西會比地球大, 那個指令去 search ?
您說 “禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
的能量状态。”,
經中不是明明白白說過去識己滅 ? 另真有跳跃的話, 我想比較有興趣的是探究是以什
麼根來觸這些信息, 眼根 ? 不是吧, 眼根觸的是色麈, 依前述, 過去色己滅, 所以既
不是色塵也不是眼根.
那麼唯一的合理說法就是這些信息是法塵, 而法塵又是寄存在那裏能讓你的意根接觸而
能了知過去之事 ?
【在 f*******e 的大作中提到】
: 有道理。如果考虑到时空的四维,过去、现在、未来都只是这个四维中的一个点。过去
: 的五蕴成为一个现在的被观察物,或者另一种表述,是现在的识与过去的识在某种情况
: 下相连了,所以现在的识能够观察到过去的五蕴。某些有轮回记忆的人在一个特殊的时
: 刻,或者是在禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
: 的能量状态。
:
: be
f*e
47 楼
大德不敢。上面只是说的一种想法而已。
是没有任何一种名色可以从过去世传到现在世,或未来世,也同样没有任何一种名色可
以从过去的一刻传到现在的一刻,或下一刻。这就是佛法说的无常,变易法。就是说我
们上一刻的身体,已经不是现在的身体,更不用说是过去世了。不过注意这里,佛法没
有否认现在色的存在,也同样没有否认过去色、未来色的存在。他们只是在不断的生灭
变化之中,生灭变化也是一种存在,而且是一直存在在那里的。
而普通人的识为什么只能觉知到当下,是因为执着于色,于色有系着,所以才会使识被
系着在当下的一刻,并寻着当下的变化,一步步向前,于是产生了时间的感觉。佛陀、
阿罗汉,或某些人在某些特殊的时刻,由于断了对色的贪着,于是使识的系着得到释放
,从而能在更广泛的时空里产生别知。
【在 G**W 的大作中提到】
: 大德,
: 如果說过去的五蕴能成为一个现在的被观察物, 物就是色法,
: 過去之色法早已消滅, 說過去色還能存在而被觀察, 顯然違背佛法.
: SeeU 不是己經明白說了 『There is no material, including genes, that is
: transferred from previous life to this life according to Buddhism』
: 大阿羅漢能見過去幾万劫之事, 您說过去的五蕴成为一个现在的被观察物, 又落入色法
: 永存的問題, 況既是色法物質, 幾萬劫以來的五蘊又要寄存在那裏 ? 而讓眼根能蠋此
: 色法產生眼識而了知 ? Storage for 幾劫的東西會比地球大, 那個指令去 search ?
: 您說 “禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
: 的能量状态。”,
是没有任何一种名色可以从过去世传到现在世,或未来世,也同样没有任何一种名色可
以从过去的一刻传到现在的一刻,或下一刻。这就是佛法说的无常,变易法。就是说我
们上一刻的身体,已经不是现在的身体,更不用说是过去世了。不过注意这里,佛法没
有否认现在色的存在,也同样没有否认过去色、未来色的存在。他们只是在不断的生灭
变化之中,生灭变化也是一种存在,而且是一直存在在那里的。
而普通人的识为什么只能觉知到当下,是因为执着于色,于色有系着,所以才会使识被
系着在当下的一刻,并寻着当下的变化,一步步向前,于是产生了时间的感觉。佛陀、
阿罗汉,或某些人在某些特殊的时刻,由于断了对色的贪着,于是使识的系着得到释放
,从而能在更广泛的时空里产生别知。
【在 G**W 的大作中提到】
: 大德,
: 如果說过去的五蕴能成为一个现在的被观察物, 物就是色法,
: 過去之色法早已消滅, 說過去色還能存在而被觀察, 顯然違背佛法.
: SeeU 不是己經明白說了 『There is no material, including genes, that is
: transferred from previous life to this life according to Buddhism』
: 大阿羅漢能見過去幾万劫之事, 您說过去的五蕴成为一个现在的被观察物, 又落入色法
: 永存的問題, 況既是色法物質, 幾萬劫以來的五蘊又要寄存在那裏 ? 而讓眼根能蠋此
: 色法產生眼識而了知 ? Storage for 幾劫的東西會比地球大, 那個指令去 search ?
: 您說 “禅修中的某一时刻,当前的识出现了一种跳跃,达到一种与以前的识相同
: 的能量状态。”,
m*j
54 楼
每个职位收到几百份简历,
每个人也是投上白个职位,
所以最后其实也就相当于,
几个人里选一个而已
每个人也是投上白个职位,
所以最后其实也就相当于,
几个人里选一个而已
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