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细胞离心分离，有理论模型、计算公式或查表数据可以用吗？

细胞离心分离，有理论模型、计算公式或查表数据可以用吗？# Biology - 生物学

G*t2012-04-05 07:04

1 楼

谈到修行，你真正唯一需要的是由诚实与正直开始，无须大费周章。你可能未研究过三
藏，但还是认得出贪、嗔、痴，不是吗？你从哪里学习这些事？必须读三藏或阿毗达磨
才会知道贪、嗔、痴吗？那些事早就存在你的心里，无须去书里找寻它们，佛法就是为
了探索与断除这些事。
让觉知从你的心中自然散发出来，你就会正确地修行。若你想看火车，就去中央车站，
无须沿着北线、南线、东线与西线游遍全程，去看所有的火车。若你想看每辆火车，那
最好在大中央车站等。那是一切火车的终点站。
有些人对我说：「我很想修行，但不知如何做。我不适合研究经典，我老了，记不住东
西。」只要看这里，就在「中央车站」，贪、嗔、痴都在这里生起。只要坐在这里，就
会看见一切生起，就在此修行，因为你就被困在这里。世俗法在此生起，「法」也在此
生起，任何地方都能修行佛法。
很早以前，我因不知如何修行，一直害怕自己修错了，故而四处行脚找寻老师。我经常
从一山到另一山，从这地方到另一个地方，直到停下来省察为止。现在，我了解我在做
什么。我过去一定很笨，因为当我四处行脚找地方禅修时，并不了解最好的地方就在我
的心里。
一切你想要的禅定，都在你的心里，所以，佛陀要说：「智者自知。」以前我读过这些
文字，但当时并不了解其义。我四处行脚寻找地方禅修，最后在即将力竭而死时才停下
来，那时才发现正在寻找的东西，就在我的心里。因此，现在我才能告诉你们这点。
（愈忽视修行心愈往下沉沦有些人可能会说你们无法在家修行，因那里有太多障碍。
果真如此，那么连吃饭、喝水都可能会变成障碍。若吃饭是修行的障碍，那就不要吃！
有些人可能会说，身为在家人无法修行，因周围太拥挤了。若你住在拥挤的地方，就观
察那个拥挤，你能使它开阔。心已被拥挤迷惑，因此训练它觉知拥挤的实相。
你愈忽视修行，就愈不重视上寺院闻法，心就愈向下沉沦，像只青蛙进洞。有人拿钩子
来，青蛙就完了，它们毫无机会，只能坐以待毙。因此，别让自己钻进牛角尖——有人
可能拿钩子把你钩上来。
在家里被儿孙烦扰，你甚至比青蛙还惨！你不知如何脱离这些事。面临老、病、死，你
该怎么办？这些都是来抓你的钩子，你能逃到哪里去？
全神贯注在子女、亲属与财产上，这就是我们内心所处的困境，不知如何放下它们，没
有戒或慧的帮助是无法解脱的。当色、受、想、行、识造成痛苦时，你总是被困在其中
。这痛苦为何会生起？若不观察，你永远不会知道。若快乐生起，你只会陷入在其中而
沾沾自喜，不会问这快乐从何而来。
（在任何地方皆可修行因为心总跟着你
因此，改变你的了解，便可在任何地方修行，因为心总是跟着你。坐着时若有好的想法
，清楚觉知它们；若有坏的想法，也清楚觉知。躺着时也是如此，只要观察自己的心。
佛陀的教法告诉我们，要观察自己，别追求时尚与迷信，所以他说：
戒带来幸福，戒带来财富，戒带来涅槃。因此，要持戒清净。②
「戒」是指我们的行为，善有善报，恶有恶报。别期待天神会为你做什么，或天使与护
法神会保护你，或吉时吉日会帮助你。这些事都是不真实的，因此别相信它们，若相信
就会痛苦。
你会一直等待良辰吉日，或天使与护法神的帮助，你只会痛苦。观察自己的身与口，观
察自己的业。做善事，就会有善报；做坏事，则会有恶果。
若你了解，善与恶、对与错都存在你心里，就不必去其他地方找寻它们，只要在它们生
起的地方寻找即可。若在这里掉东西，就得在这里找回来。即使你一开始找不到它们，
仍得持续在遗失的地方寻找，但通常我们在这里遗失，却到别处寻找，何时才找得到呢
？善行与恶行都存在你们的心里，只要持续在那里寻找，有天一定会看得到。
众生都依自己的业而活，什么是「业」？人们太容易受骗了，若你做坏事，他们说魔王
(yama)就会就会将它记在簿子上，当你到达那里时，他便拿出簿子审问你。你害怕死后
的魔王，却不知道魔王就在自己心里。若你做坏事，即使是独自偷偷摸摸地做，魔王也
都知道并把它记下来。你可能做得很隐秘，完全没被人看见，但「你」看见了，不是吗
？魔王统统都看见了，丝毫没有遗漏。
你们有人偷过东西吗？我们之中可能有少数人做过贼。我们都知道自己的意图，行恶就
会有恶果，行善则会有善报，你无处可躲。即使别人没看见，你也一定看得到自己，即
使躲进深洞里，你还是找得到自己。你不可能犯下恶行，却能侥幸逃得过恶果。
同样地，你为何不看看自己的清净行为呢？平静与激动、解脱与束缚，你全都看见，我
们清楚看见这一切。在佛教中，一定要清楚地觉知自己的一切行为。我们不会如婆罗门
，进到你家里说：「愿你健康快乐，愿你长寿。」佛陀不会如此说。疾病如何能说一说
就消除呢？
佛陀对待疾病的方式是说：「在你生病之前，发生过什么事？是什么导致你生病？」然
后，你告诉他事情的经过。「哦！它就是如此，是吗？服这贴药试试看。」若那贴药无
效，他就会开另外一帖。这方法很可靠，完全合乎科学。
至于婆罗门，他们只是在你的手腕上绑一条线，然后说：「好，要幸福，要健康！在我
离开后，你就立即起身，去吃顿丰盛的大餐。」无论你付他们多少钱，病还是不会好，
因为他们的方法没有科学的基础，但人们就喜欢相信这一套。
（了解一切都是有为法就能自在
一切事物只是如实存在，它们本身并不会造成痛苦。就如一根尖刺，它会让你痛苦吗？
不，它只是一根刺，不会招惹任何人，但若你站到它上面，就会痛苦。
刺只管自己的事，它不会伤害人，那是因为我们自己，所以才会有痛苦。色、受、想、
行、识——世上的一切事物都只是如实存在，是我们去找它们的碴儿，若打它们，它们
就会回击我们；若不理会，它们并不会防碍任何人，只有狂妄的醉汉才会找它们的麻烦。
你若认为「我很好」、「我很坏」、「我很棒」或「我很差」，那都是错误的想法，若
能了解这些想法都只是各种有为法，那当别人说「好」或「坏」时，你可以很自在。只
要你还将它们看成「我」和「你」，就会如有大黄蜂嗡嗡地飞来叮你，大黄蜂来自它们
的三个窝——身见、疑或戒禁取③。
（佛陀只带你到解脱道的起点其他的必须靠自己
一旦深入观察世俗谛与有为法的真实本质，「我慢」就无法获胜。其他人的父母就如自
己的父母，子女就如自己的子女；看其他人痛苦，就像是自己痛苦。如此一来，我们就
能和未来佛面对面，它并不是那么困难。所有人都是同舟一命，然后天下就会太平。若
你想等到未来佛弥勒尊者降世，那就别修行，你大概可以一直混到看见他（约五十六亿
七千万年后），但他可没那么疯狂，会收这种人做弟子！
许多人就只会怀疑，若对自己不再怀疑，则无论别人怎么说你，都不会在乎，因为你的
心已放下，它是平静的。平息了有为法，你不再执著修行的形式—— 那老师差劲、那
地方不好、这是对的、那是错的。没有这些事，这些想法都被消弥了，你和未来佛面对
面。那些只会合掌祈求的人，永远到不了那里。
这就是修行。佛陀只带领你到解脱道的起点，「如来只是指出道路」。以我而言，他只
教导这么多——就如我教你们的——其他的全靠我自己。我只能带领你们到解脱道的起
点，现在，就看你们的了。

k*g2012-04-05 07:04

2 楼

俺想知道不同细胞（比如whitebloodcell，yeast, E.coli）在自由沉降和不同离心力
下的沉降速度，请问怎么获得这些数据最简单呢？哪位大侠能否给个网址，或者文献名
啥的？这种过程，需要考虑流动中液体的粘滞吗，还是只需考虑加速度就行了？谢谢！

d*62012-04-05 07:04

3 楼

好文章。多谢分享

t*g2012-04-05 07:04

4 楼

我还真看完，然后狗了，某新浪博客文章
我还真看完了，大概方向就是师傅领进门，修行在个人
隐约看到作者心中的怨，悔，恨。这种“琼瑶式”的心态对学佛无益。
网上好多高僧大德的文章，很多也浅显易懂，人生苦短，选择自己看的
最好慎之又慎。

【在 G****t 的大作中提到】

: 谈到修行，你真正唯一需要的是由诚实与正直开始，无须大费周章。你可能未研究过三
: 藏，但还是认得出贪、嗔、痴，不是吗？你从哪里学习这些事？必须读三藏或阿毗达磨
: 才会知道贪、嗔、痴吗？那些事早就存在你的心里，无须去书里找寻它们，佛法就是为
: 了探索与断除这些事。
: 让觉知从你的心中自然散发出来，你就会正确地修行。若你想看火车，就去中央车站，
: 无须沿着北线、南线、东线与西线游遍全程，去看所有的火车。若你想看每辆火车，那
: 最好在大中央车站等。那是一切火车的终点站。
: 有些人对我说：「我很想修行，但不知如何做。我不适合研究经典，我老了，记不住东
: 西。」只要看这里，就在「中央车站」，贪、嗔、痴都在这里生起。只要坐在这里，就
: 会看见一切生起，就在此修行，因为你就被困在这里。世俗法在此生起，「法」也在此

G*t2012-04-05 07:04

5 楼

转载之前我也试图找过原作者可是没找到，可是看行文风格感觉是一位南传法师的开示
，并无看到你所见的琼瑶式的心态。

【在 t******g 的大作中提到】

: 我还真看完，然后狗了，某新浪博客文章
: 我还真看完了，大概方向就是师傅领进门，修行在个人
: 隐约看到作者心中的怨，悔，恨。这种“琼瑶式”的心态对学佛无益。
: 网上好多高僧大德的文章，很多也浅显易懂，人生苦短，选择自己看的
: 最好慎之又慎。

G*t2012-04-05 07:04

6 楼

来源：阿姜查的禅修世界之定
阿姜查的禅修世界第三部分慧第十五章趋向无为
http://xmwk.zgfj.cn/e/action/ShowInfo.php?classid=1631&id=17433

t*g2012-04-05 07:04

7 楼

谢谢！！我以为是新浪微博上的
好吧，阿姜查也算高僧大德，我说说为何我有以前的想法
1我被断章取义了，阿姜查的禅修世界 3部 36章+ 若干序，跋
没有前因，看着确实有点琼瑶讲故事。为了给自己不去研究找借口。
当一个凡人说自己笨的时候或许是真笨或者矫情
大和尚说自己笨的时候，为了说道理服务的
前面说自我观照就可以修行，后面说还是要上寺院闻法
2 翻译的有点问题，网上找地英文版，读起来好多了，第一句
When it comes to the practice, the only things you really need to make a
start are honesty and integrity,
谈到修行，你真正唯一需要的是由诚实与正直开始
英文强调诚实和正直make a start，而中文读着觉得是强调唯一
我觉得正常的翻译应该是，只要有诚实与正直的信念就可以开始修行了
还有 pratice Sila 那一句没翻
So in your practice of sila, just practice as I've explained here. Don't
doubt the practice.
practice Dhaarma 先前翻译成修佛法，后面变成禅定了
禅定是由梵语禅那（Dhyāna）的简称“禅”，与三昧（梵文：समा
धि samādhi）的汉译“定”组合而成，用来指称进入禅那三昧的修习方
法。在印度期佛教传统中，禅那与三昧各有其定义，不会被混淆。但是汉传佛教较为重
视两者的融通，很少会特别去分别两者，因而创造出这个独特的名词。
--wiki
还有其他我就不累叙了
http://dhammatalks.net/Books/Ajahn_Chah_Living_Dhamma.htm
When it comes to the practice, the only things you really need to make a
start are honesty and integrity, you don't need to make a lot of trouble for
yourself. None of you laypeople have studied the Tipitaka, but you are
still capable of greed, anger and delusion, aren't you? Where did you learn
about these things from? Did you have to read the Tipitaka or the Abhidhamma
to have greed, hatred and delusion? Those things are already there in your
mind, you don't have to study books to have them. But the Teachings are for
inquiring into and abandoning these things.
Let the knowing spread from within you and you will be practicing rightly.
If you want to see a train, just go the central station, you don't have to
go traveling all the way up the Northern line, the Southern Line, the
Eastern Line and the Western Line to see all the trains. If you want to see
trains, every single one of them, you'd be better off waiting at Grand
Central Station, that's where they all terminate.
Now some people tell me, "I want to practice but I don't know how. I'm not
up to studying the scriptures, I'm getting old now, my memory's not good..."
Just look right here, at "Central Station." Greed arises here, anger arises
here, delusion arises here. Just sit here and you can watch as all these
things arise. Practice right here, because right here is where you're stuck.
Right here is where the determined arises, where conventions arise, and
right here is where the Dhamma will arise.
Therefore the practice of Dhamma doesn't distinguish between class or race,
all it asks is that we look into, see and understand. At first, we train the
body and speech to be free of taints, which is sila. Some people think that
to have sila you must memorize Pali phrases and chant all day and all night
, but really all you have to do is make your body and speech blameless, and
that's sila. It's not so difficult to understand, just like cooking food...
put in a little bit of this and a little bit of that, till it's just right..
.and it's delicious! You don't have to add anything else to make it
delicious, it's delicious already, if only you add the right ingredients. In
the same way, taking care that our actions and speech are proper will give
us sila.
Dhamma practice can be done anywhere. In the past I traveled all over
looking for a teacher because I didn't know how to practice. I was always
afraid that I was practicing wrongly. I'd be constantly going from one
mountain to another, from one place to another, until I stopped and
reflected on it. Now I understand. In the past I must have been quite stupid
, I went all over the place looking for places to practice meditation -- I
didn't realize it was already there, in my heart. All the meditation you
want is right there inside you. There is birth, old age, sickness, death
right here within you. that's why the Buddha said Paccatam veditabbo viñ
;ñuhi: The wise must know for themselves. I'd said the words before but
I still didn't know their meaning. I traveled all over looking for it until
I was ready to drop dead from exhaustion -- only then, when I stopped, did
I find what I was looking for, inside of me. So now I can tell you about it.
So in your practice of sila, just practice as I've explained here. Don't
doubt the practice. Even though some people may say you can't practice at
home, that there are too many obstacles...if that's the case then even
eating and drinking are going to be obstacles. If these things are obstacles
to practice then don't eat! If you stand on a thorn, is that good? Isn't
not standing on a thorn better? Dhamma practice brings benefit to all people
, irrespective of class. However much you practice, that's how much you will
know the truth.
Some people say they can't practice as a lay person, the environment is too
crowded. If you live in a crowded place, then look into crowdedness, make it
open and wide. The mind has been deluded by crowdedness, train it to know
the truth of crowdedness. The more you neglect the practice, the more you
neglect going to the monastery and listening to the teaching, the more your
mind will sink down into the bog, like a frog going into a hole. Someone
comes along with a hook and the frog's done for, he doesn't have a chance.
All he can do is stretch out his neck and offer it to them. So watch out you
don't work yourself into a tiny corner -- someone may just come along with
a hook and scoop you up. At home, being pestered by your children and
grandchildren, you are even worse off than the frog! You don't know how to
detach from these things. When old age, sickness and death come along, what
will you do? This is the hook that's going to get you. Which way will you
turn?
This is the predicament our minds are in. Engrossed in the children, the
relatives, the possessions...and you don't know how to let them go. Without
morality or understanding to free things up there is no way out for you.
When feeling, perception, volition and consciousness produce suffering you
always get caught up in it. Why is there this suffering? If you don't
investigate you won't know. If happiness arises you simply get caught up in
happiness, delighting in it. You don't ask yourself, "where does this
happiness come from?'
So change your understanding. You can practice anywhere because the mind is
with you everywhere. If you think good thoughts while sitting, you can be
aware of them; if you think bad thoughts you can be aware of them also.
These things are with you. While lying down, if you think good thoughts or
bad thoughts, you can know them also, because the place to practice is in
the mind. Some people think you have to go to the monastery every single day
. That's not necessary, just look at your own mind. If you know where the
practice is you'll be assured.
The Buddha's teaching tells us to watch ourselves, not to run after fads and
superstitious. That's why he said, Silena sugatim yanti, Silena
bhogasampada, Silena nibbutim yanti, Tasma silam visodhaye: [31] Sila refers
to our actions. Good actions bring good results, bad actions bring bad
results. Don't expect the gods to do things for you, or the angels and
guardian deities to protect you, or the auspicious days to help you. These
things aren't true, don't believe in them. If you believe in them you will
suffer. You'll always be waiting for the right day, the right month, the
right year, the angels and guardian deities...you'll suffer that way. Look
into your own actions and speech, into your own kamma. Doing good you
inherit goodness, doing bad you inherit badness.
If you understand that good and bad, right and wrong all lie within you,
then you won't have to go looking for those things somewhere else. Just look
for these things where they arise. If you lose something here, you must
look for it here. Even if you don't find it at first, keep looking where you
dropped it. But usually, we lose it here then go looking over there. When
will you ever find it? Good and bad actions lie within you. One day you're
bound to see it, just keep looking right there.
All beings fare according to their kamma. What is kamma? People are too
gullible. If you do bad actions, they say Yama, the King of the Underworld,
will write it all down in a book. When you go there he takes out his
accounts and looks you up...You're all afraid of the Yama in the after-life,
but you don't know the Yama within your own minds. If you do bad actions,
even if you sneak off and do it by yourself, this Yama will write it all
down. Among you people sitting here and there are probably many who have
secretly done bad things, not letting anyone else see. But you see it don't
you? This Yama sees it all. Can you see it for yourself? All of you, think
for a while... Yama has written it all down, hasn't he? There's no way you
can escape it. Whether you do it alone or in a group, in a field or wherever
...
Is there anybody here who has ever stolen something? There are probably a
few of us who are ex-thieves. Even if you don't steal other people's things
you still may steal your own. I myself have that tendency, that's why I
reckon some of you may be the same. Maybe you have secretly done bad things
in the past, not letting anyone else know about it. But even if you don't
tell anyone else about it, you must know about it. This is the Yama who
watches over you and writes it all down. Wherever you go he writes it all
down in his account book. We know our own intention. When you do bad actions
badness is there, if you do good actions, goodness is there. There's
nowhere you can go to hide. Even if others don't see you, you must see
yourself. Even if you go into a deep hole you'll still find yourself. Even
if you go into a deep hole you'll still find yourself there. There's no way
you can commit bad actions and get away with it. In the same way, why
shouldn't you see your own purity? You see it all -- the peaceful, the
agitated, the liberation or the bondage -- we see all these for ourselves.
In this Buddhist religion you must be aware of all your actions. We don't
act like the Brahmins, who go into your house and say, "May you be well and
strong, may you live long." The Buddha doesn't talk like that. How will the
disease go away with just talk? The Buddha's way of treating the sick was to
say, "Before you were sick what happened? What led up to your sickness?"
Then you tell him how it came about. "Oh, it's like that, is it? Take this
medicine and try it out." If it's not the right medicine he tries another
one. If it's right for the illness, then that's the right one. This way is
scientifically sound. As for the Brahmins, they just tie a string around
your wrist and say, "Okay, be well, be strong, when I leave this place you
just get right on up and eat a hearty meal and be well." No matter how much
you pay them, your illness won't go away, because their way has no
scientific basis. But this is what people like to believe.
The Buddha didn't want us to put too much store in these things, he wanted
us to practice with reason. Buddhism has been around for thousands of years
now, and most people have continued to practice as their teachers have
taught them, regardless of whether it's right or wrong. That's stupid. They
simply follow the example of their forebears.
The Buddha didn't encourage this sort of thing. He wanted us to do things
with reason. For example, at one time when he was teaching the monks, he
asked Venerable Sariputta, "Sariputta, do you believe this teaching?
Venerable Sariputta replied, "I don't yet believe it." The Buddha praised
his answer: "Very good, Sariputta. A wise person doesn't believe too readily
. He looks into things, into their causes and conditions, and sees their
true nature before believing or disbelieving."
But most teachers these days would say, "What?!!! You don't believe me? Get
out of here!" Most people are afraid of their teachers. Whatever their
teachers do they just blindly follow. The Buddha taught to adhere to the
truth. Listen to the teaching and then consider it intelligently, inquire
into it. It's the same with my dhamma talks -- go and consider it. Is what I
say right? Really look into it, look within yourself.
So it is said to guard your mind. Whoever guards his mind will free himself
from the shackles of Mara. It's just this mind which goes and grabs onto
things, know things, sees things, experiences happiness and suffering...
just this very mind. When we fully know the truth of determinations and
conditions we will naturally throw off suffering.
All things are just as they are. They don't cause suffering in themselves,
just like a thorn, a really sharp thorn. Does it make you suffer? No, it's
just a thorn, it doesn't bother anybody. But if you go and stand on it, then
you'll suffer. Why is there this suffering? Because you stepped on the
thorn. The thorn is just minding its own business, it doesn't harm anybody.
Only if you step on the thorn will you suffer over it. It's because of we
ourselves that there's pain. Form, feeling, perception, volition,
consciousness... all things in this world are simply there as they are. It's
we who pick fights with them. And if we hit them they're going to hit us
back. If they're left on their own they won't bother anybody, only the
swaggering drunkard gives them trouble. All conditions fare according to
their nature. That's why the Buddha said, Tesam vupasamo sukho: If we subdue
conditions, seeing determinations and conditions as they really are, as
neither "me" nor "mine," "us" nor "them," when we see that these beliefs are
simply sakkayaditthi, the conditions are freed of the self-delusion.
If you think "I'm good," "I'm bad," "I'm great," "I'm the best," then you
are thinking wrongly. If you see all these thoughts as merely determinations
and conditions, then when others say, "good" or "bad" you can leave it be
with them. As long as you still see it as "me" and "you" it's like having
three hornets nests -- as soon as you say something the hornets come buzzing
out to sting you. The three hornets nests are sakkayaditthi, viccikiccha,
and silabbataparamasa. [32]
Once you look into the true nature of determinations and conditions, pride
cannot prevail. Other people's fathers are just like our father, their
mothers are just like ours, their children are just like ours. We see the
happiness and suffering of other beings as just like ours.
If we see in this way we can come face to face with the future Buddha, it's
not so difficult. Everyone is in the same boat. Then the world will be as
smooth as a drumskin. If you want to wait around to meet Phra Sri Ariya
Mettiya, the future Buddha, then just don't practice... you'll probably be
around long enough to see him. But He's not crazy that he'd take people like
that for disciples! Most people just doubt. If you no longer doubt about
the self, then no matter what people may say about you, you aren't concerned
, because your mind has let go, it is at peace. Conditions become subdued.
Grasping after the forms of practice... that teacher is bad, that place is
no good, this is right, that's wrong ... No. There's none of these things.
All this kind of thinking is all smoothed over. You come face to face with
the future Buddha. Those who only hold up their hands and pray will never
get there.
So here is the practice. If I talked any more it would just be more of the
same. Another talk would just be the same as this. I've brought you this far
, now you think about it. I've brought you to the path, whoever's going to
go, it's there for you. Those who aren't going can stay. The Buddha only
sees you to the beginning of the path. Akkhataro Tathagata -- the Tathagata
only points the way. For my practice he only taught this much. The rest was
up to me. Now I teach you, I can tell you just this much. I can bring you
only to the beginning of the path, whoever wants to go back can go back,
whoever wants to travel on can travel on. It's up to you, now.

G*t2012-04-05 07:04

8 楼

zan!

c*h2012-04-05 07:04

9 楼

我觉得如果你看了认为很琼瑶，就很琼瑶，诚实面对自己管他是谁写的
不管面对哪位僧人都不必退缩。
(当然如果真是翻译问题，又另当别论)
诚实面对自己，就是对阿姜查最大的礼敬，不负他所教导
不然，下一步，又有那位历史上高僧跑出来
明明觉得他有问题，又得碍于”高僧”退回去
我还觉得阿含又长又累赘
佛陀教不净观导致许多比丘自杀，
我也认为他要负很大责任，不因为他是佛陀就什么都对。

【在 t******g 的大作中提到】

: 谢谢！！我以为是新浪微博上的
: 好吧，阿姜查也算高僧大德，我说说为何我有以前的想法
: 1我被断章取义了，阿姜查的禅修世界 3部 36章+ 若干序，跋
: 没有前因，看着确实有点琼瑶讲故事。为了给自己不去研究找借口。
: 当一个凡人说自己笨的时候或许是真笨或者矫情
: 大和尚说自己笨的时候，为了说道理服务的
: 前面说自我观照就可以修行，后面说还是要上寺院闻法
: 2 翻译的有点问题，网上找地英文版，读起来好多了，第一句
: When it comes to the practice, the only things you really need to make a
: start are honesty and integrity,

t*g2012-04-05 07:04

10 楼

谢谢，宽心啊，哈哈
如果都同意是从英文翻译而来，首先要表明翻译来源
英文有个标题Toward the Unconditioned
暂且不说趋向无为翻译地是否贴切
但是原文没有最好禅修的地方就在你心里
这个标题啊！！
想要体现唯心，不严谨罢了，有点误导人的趋势
似乎一切“外导”对人来说都不是最好的
这就是中文表达在思考层面比较深

【在 c***h 的大作中提到】

:
: 我觉得如果你看了认为很琼瑶，就很琼瑶，诚实面对自己管他是谁写的
: 不管面对哪位僧人都不必退缩。
: (当然如果真是翻译问题，又另当别论)
: 诚实面对自己，就是对阿姜查最大的礼敬，不负他所教导
: 不然，下一步，又有那位历史上高僧跑出来
: 明明觉得他有问题，又得碍于”高僧”退回去
: 我还觉得阿含又长又累赘
: 佛陀教不净观导致许多比丘自杀，
: 我也认为他要负很大责任，不因为他是佛陀就什么都对。

t*g2012-04-05 07:04

11 楼

如果有人问这个5个月不到的时间学到了什么
那就是tuziwang基本明白了这篇美文的意思了，
也要感谢三楼的那个2B青年，没有他挑剔地看，
估计现在也还是不明白
还要恭谢楼主Golost，
还有CPath的宽心，不然也不会注意。

W*N2012-04-05 07:04

12 楼

赞一个！

【在 t******g 的大作中提到】

: 如果有人问这个5个月不到的时间学到了什么
: 那就是tuziwang基本明白了这篇美文的意思了，
: 也要感谢三楼的那个2B青年，没有他挑剔地看，
: 估计现在也还是不明白
: 还要恭谢楼主Golost，
: 还有CPath的宽心，不然也不会注意。

t*g2012-04-05 07:04

13 楼

也要谢谢你
你提到公案，也是我这几天思考的一部分

【在 W**N 的大作中提到】

: 赞一个！

G*t2012-04-05 07:04

14 楼

赞！