福智團體一則消息

葉小釵

連外國人都看不下去了, 福智金的英文名字曝光了:Mary Jin
http://maisonneuve.org/article/2013/06/18/when-monks-come-town/
When the Monks Come to Town A mysterious Buddhist organization recently arrived on Prince Edward Island with millions of dollars and a taste for organic farming. The monks and their followers are friendly—until you start asking too many questions. By Mark Mann June 18, 2013 -
See more at: http://maisonneuve.org/article/2 ... thash.nRSkGYKu.dpuf
Five years ago, a bunch of Buddhist monks from Taiwan moved into the old Lobster Shanty in Montague, Prince Edward Island and made it their home. At first, there were only four of them, but more kept coming, scores filling up the defunct hotel. They were very friendly, and they wore their orange robes, of course, and mostly everyone thought it was nice enough and a good idea and all that. Some of the things they did, such as buying live lobsters from the Atlantic Superstore and releasing them back into the ocean, seemed odd, but what harm could come of it?   
That might have been the whole story, but more monks kept showing up—there are about 250 today—and before long they had built their own brand-new monastery in Little Sands, about half an hour’s drive south, a hidden place by the shore where no mere visitor could ever go. They brought some of their lay associates, who began fanning out across the countryside, reportedly purchasing properties that no one else would buy. The Buddhists talked about organic farming and told of a grocery chain in Taiwan. These monks were not what the people of Prince Edward Island had expected.  
PEI is beautiful, but Montague is the Beautiful. At least, that’s what the town has called itself—“Montague the Beautiful”—ever since “we got into beautification a number of years ago,” Mayor Richard Collins told me. (He was referring mainly to the waterfront, half of which is now a park that services more tourists than fishermen.) Collins is a short, amiable man who operated Collins’ Variety Store down by the bridge for twenty-three years. He’s run for mayor fourteen times (won eight, lost six), and he views his mayoralty of Montague, population two thousand, as “an interesting hobby,” preferable to golf. I was born in Montague and lived there until the age of twelve, but I’ve only come back once or twice in the intervening years. Collins nonetheless evinced that remarkable Island capacity for remembering everything about everybody, dazzling me with detailed questions about “my people” and what we’re all up to.
I first heard about the Buddhists from my brother, who lives in Rustico Bay on the north shore, and it was the image of the monks occupying the Lobster Shanty that captivated me. The Shanty was a Montague institution, a sprawling, half-decrepit motel that offered semi-fine dining and hosted the annual antique-car show. The monks have since decamped to their new monastery, but the “Montague Campus” is still used as lodging for guests on retreat. Peering through the windows, one can see beds lining the walls in each of the rooms. Plain white trailers, of the sort used for overflow classes in rural high schools, creep down the wide expanse of lawn to the Montague River.
Collins remembers the early days fondly, when the monks were still close by and everyone was getting to know each other. The Great Enlightenment Buddhist Institute Society, as their organization is called, hosted several public “gratitude teas” at the Shanty, where locals could enjoy a bit of hospitality and get a glimpse of the Buddhist lifestyle up close. Collins told me of being invited, prior to one such meet-and-greet, to a special briefing with some of their “top brass,” where he learned from a PowerPoint presentation what time they go to bed and what time they get up and what time they pray. Since then, the Buddhists have continued to stop by his office to drop off “boxes of treats” and “bags of stuff.” “You have to speak about people as you find them,” he said, “and I find them to be very genuine, very honest, straightforward, loving, caring, gentle people.”  
The first Buddhist I found was Geoffrey Yang, the enormously smiling and endlessly stonewalling public face of GEBIS. Yang went on to become the only Buddhist with whom I had any meaningful contact. Apart from 1) an unnecessarily off-the-record phone interview with the organization’s president, an elusive monk named Venerable Liu, about how to start believing in Buddhism if you don’t; 2) a class on goodwill with a monk named Venerable Frank, in which I shamefully fell asleep; and 3) an encounter with some asshole at a Buddhist restaurant, Geoffrey Yang was pretty much it. He was my only direct source for information about what the monks were doing on PEI. Though I found him to be (in the words of Mayor Collins) very genuine and very honest, he was also cautious and reticent. His first question to me was, “Why do you find it interesting to write about the monastery?” He went on to challenge my intentions for another ten minutes. Exposure—especially exposure beyond GEBIS’ control—obviously made him nervous.
When I first met Yang, all I knew about GEBIS was what I’d learned from Collins, the local newspapers and my brother. (Another organization, the Moon Light International Foundation, is connected to GEBIS but run by disciples of the monks’ Taiwanese spiritual leader rather than by the monks themselves.) It was clear that the monks have business interests in organic farming, and that they might even hold the key to a vast Taiwanese market for PEI-grown soybeans. But who are these Buddhists, really? How are they so mobilized? And why are they so wealthy and ambitious?
When I asked Islanders what they thought, I encountered a complex atmosphere of curiosity and suspicion. The monks are not helping matters by playing their cards so close to the chest. While they are happy to talk about Buddhism, other details are in short supply. It’s almost as if they didn’t expect their sudden appearance on PEI to seem strange—as if masses of cash-laden monks were just the sort of run-of-the-mill export you’d expect to come out of Taiwan. As I dug deeper, though, the secrecy began to recede, and a picture of an intricate international organization began to emerge—one with at least a few good reasons to stay under the radar, but also one with something special to share: an innovative and highly successful solution to the problem of destructive farming practices.

葉小釵

Splendid Essence, in Charlottetown, is one of those vegetarian restaurants that specializes in making things look like meat. It opened in 2011, and is operated out of a converted clapboard house by lay adherents of the monks’ Buddhist tradition; Moon Light’s office is upstairs. On my first visit, I had the soy chicken nuggets, which were crispy and delicious, and, after finishing my plate and consuming a few sweet crumbly things, I asked to speak to a manager.
The server went three booths down and brought over an effortlessly stylish man in his fifties with a beautiful, round face. He said his name was Max. But when I brought out my recorder, he practically squealed his refusal. I asked about the relationship between the restaurant and Buddhism, and he peevishly declared that “Christians have businesses too,” but it doesn’t mean they are expressions of Christianity. (This would be a fair point if it weren’t so misleading, since the restaurant is linked, however obliquely, to a Buddhist organization.) When I asked Max what position he held at the restaurant, he laughed and said he didn’t work here at all. Okay, I said, so why did the server retrieve you when I asked to speak to a manager? Is the restaurant in the habit of having strangers represent it to the media?
Max’s demurral is typical of the general unwillingness of the Buddhists to speak about themselves. This reticence is matched only by the hesitancy of the Islanders to comment on them. The very presence of the Buddhists on the Island has created an awkward situation, an awkwardness that consists of the awkwardness itself. Islanders are not awkward people. I was recently in PEI conducting interviews for another article on another subject that was far more sensitive, and, even though those conversations could easily have felt very uncomfortable, every single person I spoke to either outright declared or otherwise exuded the following maxim: We’ve got nothing to hide. But this time, whenever I asked about the Buddhists, it was all shy smiles and retreating grins and nervous chuckles. Clearly people have an opinion, but something stops them from expressing it.
One plausible explanation is that they don’t want to seem racist. People secluded on islands aren’t exactly known for their immunity to xenophobia. On PEI, they’ve even got an acronym for outsiders: CFAs, the “Come From Aways.” And, certainly, I occasionally detected something other than open-mindedness. One Islander could hardly talk about the Buddhists without searching for insect analogies; another worried about the long-term “social and cultural effects” of their presence; one farmer declared that he’d let his property “go to the trees” before he sold to the Buddhists. But, mostly, Islanders reminded me that everyone’s an immigrant and spoke of cultural differences with fond curiosity. Brad Oliver is a ubiquitous real-estate agent in King’s County, on the eastern side of PEI, where Montague and the monastery are located and where the Buddhists are buying their land. He likes to respond to any grumblings about the monks with the sardonic retort that “there are too many Irish Catholics around here.”
For their part, the Buddhists claim to feel very welcome, and have gone to great lengths and expense to let this be known. In February 2012, they flew in from Taiwan a sixty-member choir and a small orchestra for a free performance of praise music composed by their spiritual leader, Mary Jin. In an interview with the CBC, Yang declared that the concert was presented “as a way to express our gratitude to all the Islanders.”
But the inveterate secrecy of the Buddhists keeps inviting suspicion. If you go to PEI and start asking about them, it’s their seemingly bottomless coffers that will eventually dominate the conversation. “The perception is they come with a lot of money,” said Stephen Visser, a potato farmer in King’s County.
This is not a misperception. Because GEBIS is a registered charity, its financials are available through the Canada Revenue Agency. In 2011, GEBIS received nearly $7 million in donations, far exceeding its annual operating expenses of just over $1 million, and this figure doesn’t even include funding for Moon Light. (Yang would not disclose the source of those donations.) Nor does it include GEBIS’ liabilities, which in 2011 totalled another $4.5 million. Nearly all of that figure fell under the category of “Amounts owing to non-arm’s length parties.” What “non-arm’s length” means is a bit ambiguous, but it often refers to family members or otherwise close associates. In other words, there may not be much pressure to pay those loans back.
Since 2008, the Buddhists have purchased a lot of land in eastern PEI, from previously unsalable farmland to expensive waterfront property. Yang said that GEBIS itself owns just 485 acres. But one seed-mill manager, who asked to remain anonymous, estimated that the Buddhists—that is, both GEBIS and its lay associates—have purchased a total of 5,000 acres.
Property has always been a contentious commodity on PEI, which has a total area of just 1.4 million acres. The Lands Protection Act, introduced in 1982, was designed to limit large land acquisitions by non-resident corporations and absentee landlords. Even for residents, there are limits: individuals are restricted to 1,000 acres, and for a corporation it’s set at 3,000. The Buddhists are able to purchase land through their individual associates, who are considered residents so long as they live on the island for 183 days out of the year. So, while GEBIS can’t own more than 3,000 acres, and while its associates can’t own more than 1,000 acres individually, in the aggregate this can still add up to a lot of land without breaking any laws. There is no real limit to how much land they can own, so long as the money keeps flowing in.
Of course, bringing money onto the Island isn’t a bad thing. It’s just confusing when the people with the money would rather talk about anything else. Spiritual Master Jin is herself another example of the bizarre crosscurrents of GEBIS’ social engagement: the organization will promote a concert of her music but otherwise conceal her from view. It’s nearly impossible to get an interview with her. Yang says that this is because she is too busy teaching her disciples—so busy, in fact, that she didn’t even have time to speak with the CBC before the widely publicized concert of her works. When I complained to Yang that I couldn’t find anything about her online, at least not in English, he said to me, “You won’t find anything about her in Chinese, either.”
In fact, most Islanders probably don’t realize that Jin now lives in the Little Sands monastery, or that, for this reason, PEI will soon become a major pilgrimage destination for the tens of thousands of disciples across the world who claim her as their spiritual leader, and who will be travelling to PEI for summer retreats. It was Jin who, after a global search, chose Prince Edward Island as the site for GEBIS’ monastery. Why? “Because it is so peaceful,” Yang said.  
But Jin has only been the Buddhists’ spiritual leader since 2004, when she took the metaphysical reins of a Taiwanese group called Bliss and Wisdom from Venerable Jih Chang, a man I learned about from Yang but whose name has never been publicized in connection to GEBIS. Before Chang died nine years ago, he had upwards of sixty thousand followers internationally. Of that number, Yang told me that a thousand are monks and nuns, some of whom now live on PEI. And, early in his career, Chang made a few unique decisions that would set his followers on their unexpected path to the Maritimes.

葉小釵

At sixteen, Venerable Chang moved from his parents’ farm in Jiangsu province, China to Taiwan to live with his uncle. His plan was to become a civil engineer, but, like so many of his subsequent disciples, he found that the desire to live a better life occupied him totally. He ended up joining a monastery and was ordained in 1965. In 1970, he travelled to California to promote Buddhism among Chinese Americans. It was during this period that he was exposed to different schools of Buddhism, and, as Yang put it, “finally determined his path and chose the book.” “The book” is the Lamrim Chenmo, a Buddhist text ascribed to a fourteenth-century Tibetan Lama named Tsong Khapa. Tsong Khapa is the Buddhist equivalent of a saint, residing eternally in fantastical artistic renderings. He did stuff no one you know has ever done, like memorize books really fast, and as a child he never misbehaved.
In 1982, once Chang had determined that the Lamrim Chenmo would be the basis of his teaching, he founded the Great Enlightenment Lotus Society in Los Angeles—his first organization, but not his last. Chang later returned to Taiwan, where he founded the Bliss and Wisdom Group, which became the parent organization to various smaller societies and foundations across the globe, some serving particular geographic areas and others tasked with accomplishing specific aspects of Chang’s teaching. The main focus of this teaching was to “help both monastic and lay people apply Buddhist teachings to everyday life,” according to the group’s website. Chang’s philosophy is extremely practical, emphasizing education and physical health as well as meditation.
Bliss and Wisdom has never been publicly linked to GEBIS, but it is likely that the large Taiwanese group plays some role in what is happening on PEI. In early interviews, Yang spoke more openly about organizational and financial connections between Bliss and Wisdom and GEBIS, but later backtracked, insisting that the two entities were only linked through the teachings of Chang and Jin. The details of how Bliss and Wisdom interacts with smaller organizations like GEBIS—how donations are doled out, who orders a follower to move to PEI and buy a bunch of land—are unclear. But an organization with GEBIS’ financial clout does not materialize out of thin air.
一些敏感話題,刪除
This, I think, is the primary reason the Buddhists of PEI want to keep a low profile. Bliss and Wisdom belongs firmly in the Tibetan stream of Buddhism, and it continues to sell books by the D. L.,刪除, in its bookstores in Taiwan. But GEBIS is not politically motivated, and it has no desire to attract unwanted attention. Although Yang dismissed my interpretation, the political fallout of the monks’ spiritual inheritance from Venerable Chang is clearly something they could do without.
But still: why choose PEI? According to the sociologists David Schak and Michael Hsiao, Bliss and Wisdom emerged as part of a major resurgence of Buddhism in Taiwan over the last four decades. They attribute this renaissance to the rise of a new brand of “socially engaged” Buddhism that focuses on public welfare and assisting the poor. In a 2005 article in the journal China Perspectives, Hsiao and Schak write that this emphasis stems from a theology known as Pure Land Buddhism, which reflects adherents’ “belief that the ‘Pure Land’ is this earth, and that their mission is to purify it.”
In the new Buddhism of Taiwan, Bliss and Wisdom stands out for three things: its Tibetan intellectual heritage, its globalizing pursuits and its promotion of organic farming. Chang believed that chemically grown produce and additive-laden processed food were poisoning the earth and our bodies, so he taught his followers to eat naturally, even if that meant growing crops themselves.
The problem with growing organic food is that it’s really hard. I wanted to get a better sense of what’s involved, so I went to visit Raymond Loo, who, more than twenty years ago, was one of the first farmers on PEI to obtain organic certification. Like all farmers, Loo has a lot on his plate and moves quickly and decisively, but he managed to find two hours to tour me around the beautiful 250-acre farm that has been in his family for seven generations. I learned two things from that visit: the first is that farmers are scientists; the second is that they should be paid more.
One of the biggest challenges to growing organically is finding a suitable market. Loo organizes with several other farmers to sell to buyers in Japan, but he still keeps a vegetable stand at the end of his driveway. The most difficult problem is working with Canadian grocery chains. Loo told me that he was once forced to sell his zucchinis to a large chain for the same price as conventional zucchinis, even though his are much more costly and labour-intensive to grow. He later discovered that they were being sold to consumers for three times the price of the regular vegetables.  
Chang and his followers discovered a solution to this problem: they sold to each other. Li Ren Organic Food Company is the eighty-eight-store grocery chain operated by Bliss and Wisdom in Taiwan. To put this into perspective, there are seventy-six Loblaws in Canada, or fifty Atlantic Superstores in the Maritimes—and Taiwan’s population is about two-thirds that of Canada’s. As Yang explained it to me, Bliss and Wisdom beat the drawbacks of organic farming by asking Chang’s followers to shop at its stores.
Li Ren stores aren’t coming to PEI anytime soon, but the company does plan to buy organic soybeans from Island farmers, many of whom will work on land owned by individual Buddhists and leased to them on short-term contracts. Soybean is growing rapidly as a cash crop. In 1995, China consumed 14 million tons of soybeans; by 2011, that number had jumped to 70 million, most of which goes to feed pigs and fish. The US, for its part, now grows more soybeans than wheat. On PEI, the shift to soy is also noticeable. Although the Island is famous for its potatoes—people born here are called “spuds”—its number of acres of potato fields has fallen precipitously over the last ten years, while the number of acres of soybeans has jumped from 7,000 to 55,000. Much of that goes into processed foods and animal feed, but Li Ren wants it for soy milk. “If you say, ‘Hey, this is organic soy milk from PEI,’” explained Yang, “people will be very touched, and very eager to support it.”  
One serious obstacle for farmers who want to convert from conventional to organic is the conversion process itself. It typically takes at least three years of farming without manufactured chemicals before a farmer can acquire organic certification, and, as the soil replenishes, the yield from the crops can remain low for much longer than that. While much of the land the Buddhists have purchased in the last few years still lies fallow, some of it is now in production, and the Buddhists have been out in the fields, learning from PEI farmers. Presumably, once the soil has been given a chance to recover, that land will become a trusted source of organic food for Li Ren shoppers in Taiwan.

葉小釵

Li Ren succeeds because it draws on a customer base that is growing exponentially, for reasons that go well beyond food. Bliss and Wisdom mostly sticks to one simple practice for increasing its membership: study groups. As Yang explained, “The reason the Li Ren model works is that there are consumers in the meantime being educated by the other foundations.” Everyone who follows Chang’s teachings is part of a study group—the Insightful Praises choir, which gave the gratitude concert in PEI, is essentially a travelling study group that sings—where they learn about the Lamrim Chenmo, and also the best place to buy their food.
The Bliss and Wisdom website claims that, “in Taiwan, there are over 1,100 classes in progress at any given time.” Bliss and Wisdom has a specific foundation for its educational program, which contributes curriculum to Taiwan’s Ministry of Education, and runs its own K-12 school and a whole array of camps for adolescents, college students and businesspeople. Its Business Elite network claimed over a thousand members in 2007.
But my impression is that the heart and soul of the Bliss and Wisdom movement remains the Lamrim study groups. I did manage to grill a few of the servers at Splendid Essence, and along with Yang, a former bioengineer, and Max, an aerospace engineer, they all told a similar story: I started attending the study groups, realized I wasn’t satisfied with my life and after a few years chose to devote myself completely to Buddhist practice.
I decided to visit a study group myself. It took place in the large living room of an old yellow house in Montague that had been emptied of creature comforts and filled with three rows of folding tables, and it was run by Venerable Frank, a monk from the monastery. About a dozen people were there, ranging from your reserved farmhouse set to your classic Maritime punch-line-deliverers, as well as an American couple who projected a strong sense of proprietary familiarity toward Buddhism in general. Rose Viaene—a farmer who, with her husband Dave, was the first on the Island to formally partner with the Buddhists, and this year sold her crop of soybeans to Taiwan—was also in attendance.
At the beginning of the class, Venerable Frank announced that the Viaenes had a small crop of organic lettuce that hadn’t found a market, so, as an expression of friendship, the monks had purchased the lettuce and were donating it back to the community. Later, as I was leaving, Viaene fished out two sandy heads of lettuce from her trunk and plopped them in my hands. Even though I had fallen asleep in the class and was still bleary, the moment is crystallized in my memory: floppy wet green sheets bunched out of the dirt and passed around in the night, the weird fragility and tangibility of abundance.
As I said, I fell asleep in the class. I do know that the conversation was bumptious, and revolved around an acronym that the participants have converted, through much use, into an intransitive verb: OMAKing. It stands for Observe Merit/Appreciate Kindness, and as far as I can tell it refers to the habit of noticing other people’s good qualities and working up a sentiment of gratitude for the niceness of others. The Testimonials page on the GEBIS website is full of delightful and somehow tragic examples. One woman writes that, after a stressful day of caring for her brain-injured daughter, she got angry when her husband commented on a bad habit. “For a few minutes I was upset and angry with my husband for pointing this flaw out to me. I just did not want to have to solve anything else because I was emotionally tired. I soon realized that he was right and was not being mean or critical; just trying to help me with something I want to correct.”
There is something astonishing about this testimonial. Is there really a force in the world strong enough to overcome the defensiveness and bitterness of daily life? If the teachings of the Buddhists can bring about such a feat of gentleness, then surely we should rejoice when the monks come to town.
It’s true—the monks aren’t so bad. It’s possible they seem suspect because it’s hard to believe that anyone anywhere just wants to be good and do the right thing all the time. My complaint with Buddhism is that it doesn’t speak to nihilism and self-destruction, which, for me, anyway, are major parts of life. The Buddhists are basically saying, “It’s smart to be good.” That’s fine, but knowing something is stupid hasn’t always stopped me from doing it before. I expressed as much to Venerable Liu (via texting with Yang), GEBIS’ media-shy president, who by way of response suggested I read a book entitled Return From Tomorrow by George Ritchie.
Return From Tomorrow tells the story of Ritchie’s near-death experience in a military hospital in 1944, during which he walks around as a ghost, meets Jesus, checks out heaven and hell, and then comes back, all in under nine minutes of being dead. At first, I thought this was an eminently weird book for Liu to choose, but after we talked on the phone a few days later—a conversation that Liu insisted stay off the record, lest anything he say fall short of his organization’s stringent doctrinal standards—I came to understand that the persistence and even intensification of consciousness after death is a pivotal concept for Buddhists. (Or, at least, for these Buddhists.)
I guess this is an approximation of karma. I’m sure Liu and Yang would want to be very careful about the language, but, however you say it, karma is a motivator. For Jin’s followers, it pushes them to take care of life, all life, including lobsters. It’s not a joke—the Buddhists of PEI really do put captured lobsters back into the ocean. This is done as part of their “releasing life” ceremonies, a religious exercise so popular in Asia that there are animal-poaching industries devoted to it, and environmentalists sometimes complain of ecological disasters arising from vast numbers of fish and other animals being released at once. I tried it, gingerly carrying my spindly karmic partner from the tank at the Superstore down to the Montague wharf, but in the end it just felt like an expensive exercise in feeling furtive and silly.
The Buddhists don’t confine themselves to liberating lobsters, however—Moon Light also keeps a horse and cattle rescue farm. Yang wouldn’t tell me where it was, but a few hours of driving around and knocking on doors finally put me at the right place. As I walked up, Andy Fitzpatrick, the irrepressibly friendly farmer hired to care for the animals, climbed down from his tractor and stopped me at the gate. “No one is allowed back here,” he said reluctantly. I called Yang, but it wasn’t happening, so I drove away, cursing the Buddhists.
An hour later, Yang texted me, saying I could visit the farm after all. “Just my kind gesture,” he wrote. Fitzpatrick met me again, this time with a big smile, telling me that he’d called Yang and argued on my behalf. We crossed a large field to where the animals were kept, him on his tractor and me on foot. So far, the Buddhists have rescued thirty-one horses and fifteen cows. Most of the horses are former race animals that would otherwise be destined for the knackers after they’d outlived their careers—some at just two or three years old. Often, they’ll be shipped to Quebec, “where people eat them,” Fitzpatrick told me, shaking his head.
The animals are grain-fed and happy, which makes Fitzpatrick happy. He clearly loves his job, and the farm gets bigger all the time as the Buddhists continually purchase new animals. “It’s like a regular farm,” he explained, “except nothing gets shipped out.” Most of the time he is alone, since the Buddhists very rarely visit and guests aren’t allowed. It was quiet, just horses being horses, cows being cows. Here, even the docile world of King’s County seemed too busy. It felt good to linger.
We ended up leaning against a fence in front of a shivery crowd of horses, talking these things over, when a mare came up to me and placed her head on my shoulder. “See that one?” Fitzpatrick said. “That one was real mean when she came. She would have bitten you. But look at her now. See how happy she is?”

弃昧

真理會愈辯愈明嗎 - 會的 以若真是想探得正確之答案的話
Aug 23 Sat 2014

RE 如何讓佛陀教法 清淨無誤的傳承下去-如用嚴謹的表述...[2014.8.22]

#1 葉小釵 於 2014/08/23 08:52      
鐵門檻
1.說依止善知識是鐵門檻，這不是常法師的發明，任傑老師，郭和卿譯師都有提過，應該是格魯派歷代傳下來的教言。
2.出離心的升起真的比依師難?依照實際許多大修行人的經驗,沒有師長根本生不起任何證量
如性法師與102甘丹法做的對話

如性法師談傳承的重要性
而在禮拜天，仁波切會將《菩提道次第攝頌》以及他所造的科判的傳承傳授給各位。提到了這一點，在前幾天有一個機會，私底下跟仁波切討論了有關「傳承」的問題。我不知道各位如何看待「傳承」這兩個字，也不知道各位覺得這兩個字到底重要與否。在過去我也覺得「傳承」不是很重要，為什麼不是很重要？因為我憑藉著自己的能力，我也能夠瞭解佛法；或者是我透由不斷的閱讀相關的書籍，我也能夠瞭解佛法；或者是我聽某個上師他講法的錄音帶，我也能夠瞭解佛法。在我的概念裡，我覺得只要瞭解了佛法，腳踏實地的去修行，你有一天都能夠有所成就，所以我覺得有沒有傳承，似乎不是很重要。
但有一個機會，我跟仁波切討論了這個問題，我請問他：「您真的覺得傳承很重要嗎？」他說：「當然！」我說：「沒有傳承會怎麼樣？」他說：「沒有傳承你就生不起證量。」當然這樣的答案是不會讓我感到滿意的，我就反問他說：「沒有傳承還是能夠瞭解佛法對不對？」他說：「對！沒有傳承是可以瞭解佛法，但僅止於此。」
.....，我的內心中一定也能夠對這個法類生起定解。」這是我提出來的論點。他說：「這應該是可以的。」我說：「既然可以的話，用相同的模式，我不斷的去實修、串習，有一天我的內心還是可以生起證量。」他想了一會兒，他說：「非常困難。」但由於他平常很少用「不可能」這種字眼，所以當他說「非常困難」的時候，幾乎可以跟「不可能」劃上等號。所以當他說：「僅止於此」的時候，我覺得一定有它的原因在。
所以他回答說：「我們光藉由自己的能力，去閱讀相關的書籍，或者是聽某些上師的錄音帶，或者是自己研閱相關的經典，這雖然能夠瞭解佛法，但是他到最後是沒有辦法生起證量的。」他很強調的是這一點：「沒有辦法生起證量」。
這時我就問他：「現今我們三大寺有很多的學生，在學五大論的時候，也都是拿過去很有名的老師們的錄音帶來聽，聽完之後，自己讀經，然後晚上去辯論，有的人功課也相當的好，然後最後也可以考上格西。
他說：這個他都承許，他認為這都是有可能的。但是他認為現今三大寺用錄音帶來教學，是一種亂相。他說：「不知道什麼，我們三大寺的教學，從一開始的上師教弟子，學長教學弟，變成現今的用錄音帶在上課」。他說這是一種亂相，到最後縱使你學了一輪五大論，當你準備要修行的時候，你是不會有任何的證量生起。
後來我沒有再繼續的追問他，因為我覺得他的答案已經講得很明白了。為什麼明白？我回想我自己的現狀，如果今天有某一種的法類，是透由我自己的力量，透由我自己的能力去瞭解，然後想辦法學習，讓內心中生起一種很粗淺的定解時，當我想到了這一點，而我沒有想到我的師長、我的上師，這時候我的內心會有什麼樣的作意？我的內心會覺得：「我自己很行，我是不需要依靠別人就能夠瞭解佛法的」。這時我們的上師在哪裡？我們的依師軌理在哪裡？都沒有。既然沒有的話，道之根本不存在的同時，想要在這之上生起一定的教證二量，這是不可能的事情。
......當你思維到其中的法義，你能夠想到這一切都是某個時間點，某位上師，在什麼樣的情況，什麼樣的地點傳給你的，你內心當中憶念起上師的恩，對上師生起多了一分信心，那時候整個情況就不一樣了。不僅能夠憶念上師的恩，也能夠去除我們心中的我慢──覺得我自己很了不起。所以如果能夠思維上師的恩，更進一步的，我們努力的去實踐佛法的心要，這時法才能轉動我們的內心。

細看宗大師的廣論:依師軌理是道前基礎,沒基礎談修行是空談
慢心有七,好好去看自己的慢心是那種

C 版主回覆
大家的慢心都是有的, 因此, 您叫人家看時, 自己也要看喲!

#2葉小釵         於 2014/08/23 09:01     

可能有人認為依師不就找位老師跟他學不就成了
可是找一位具格老師單是觀察時間就要12年,拿這12年認真修出離心有可能就升起,很不幸的是,102任甘丹法座說
沒有傳承你就生不起證量
所以依師是修行的全部,出離心的升起不過是修行的一部分,全部大於一部分,所以依師比出離心難,
不好意思,我笑出來了,哈哈...

C 版主回覆
*可能有人認為依師不就找位老師跟他學不就成了
可是找一位具格老師單是觀察時間就要12年,拿這12年認真修出離心 有可能就升起,很不幸的是,

C 所以, 若找一位具格的師長, 就如是困難, 因此,要生起出離心是更難, 對吧!

102任甘丹法座說   沒有傳承 你就生不起證量  所以依師是修行的全部,

C 所以, 若沒有傳承師長可依, 出離心也是生不起來, 所以, 出離心還是比依師,要更難與更後才能生起, 對吧

*出離心的升起不過是修行的一部分,全部大於一部分,所以依師比出離心難,
不好意思,我笑出來了,哈哈...

C 這是說依師是全部, 所以很難.那就是我們要在一年級學到 “對師長百分之百完全的服從”後, 才可以升二年級學出離心, 是嗎

還是邊學依師, 邊尋有傳承師長的教授, 自已也邊串習出離心, 以是乃至依師的狀況(視師如佛 或侍師是佛), 還沒有學完全, 自己的出離心卻先生起, 即這種情況可能有嗎? 我想是有. 以獨覺行者或前世已經串習出離,大概就是這樣.

若有如上這種可能 ,那就不一定是全部依師學成,才能生起出離心, 因此 依師與出離心的是有交集與各種狀況, 故不可強說, 依師以後,才可能生起出離心, 若是, 出離心就是較依師要難生起.

結論: 依師是到成佛前,必須依賴的條件. 其狀況有最淺的依師(較易作到), 到最深的依師(較難做到). 至於自己修出的出離心,菩提心,空正見(空性智), 這就是在就 “我等靠傳承師長所說的法要.逐一在自己的身心, 親自實踐出來的.其難易也是看自己的根性 -即依前生有串習 或依今生有用功否, 有人或就是很快生起,有人就是很難起, 其關要就是在自己聽了合格的傳承師長教誡後,自己有沒有下功夫.然因為自己下功夫, 說起來似容易, 但因為我等世俗的染習大多很深,故是難生居多.

若各種狀況都大約知曉後, 要如何定位依師或出離心,誰是較重要或較難呢? 即期間就是有很多交錯的狀況, 不是嗎?
因此, 我們現在只能就我們這些初級班的人來說, 最先的恭敬師長的依師, 是比較容易, 但要生起出離心是比較難. 不是嗎?

#3 訪客 於 2014/08/23 09:44     
  感謝小釵師兄及宗師兄，經過這幾天來我突然對依師有較深刻的體認，個人覺得小釵師兄較有說服力，不過因為宗師兄不作太多回應，所以也無從得知
感謝兩位

C 自己也要盡量動動腦與參與思辯之練習, 以如是,才是增長自己抉擇法義或智慧的最佳管道,是吧!
  
#4訪客 於 2014/08/23 09:57     
   如果考量當時的時空背景，
  常師父講『鐵門檻』的對象是不是出家僧團?

   如果是對末學說，那肯定不止三個，還要包括聽聞、弟子相、出離心等六個以上的鐵門檻。(慚愧)

C 我想常師父說這三門檻,應該不是針對出家僧團,以常師父一開始解釋廣論,就是以僧俗二眾為所化機.
至於不只三個 -即您能這樣連想 也是一絕! 即能動腦思辯,總比不這樣作,要好很多.因此, 謝謝您提供這個方向的思維.

#5 葉小釵 於 2014/08/23 11:07     

1.關於依師是鐵門檻(門檻)是格魯派傳承的說法,非常師父自己獨創的說法
最勝耳傳修心七義論講記
伽喀巴大師筆之於書 昂旺朗吉堪布 口授
郭和卿 譯 曾慎言 筆記
我記得帕繃喀大師說過這個話：學佛有兩個難關（門檻，很高的門檻，很不容易跨過去），一個是視師如佛，把自己的上師看成佛一樣，他的功德跟佛的功德要相等。這個我們凡夫是極難做到的。因爲我們看到的上師，是跟我一樣的凡夫，佛的功德那麼多，怎麼能說一樣呢？這個是不可能的。但是在菩提道次第的教授教誡裏邊就說，如果這一步不能做到，那麼你以後的加持、以後的得益也就無從生起來了。那麼這是最重要的一關。能夠看得跟佛一樣，或者少分的功德，那你都能夠得到一些好處。如果你一點也得不到，把上師看成跟我一樣的凡夫，那你所得的加持就是一般凡夫的加持，在佛教裏邊就談不上得益了。這個是一個。
另外一個問題，我們說，這個菩提心是成佛的一個中心
2.回版主
我已經舉出小乘阿含部的半梵行經
經文大意是:阿難經過思維後請教佛陀說善知識是修行成就的一半,佛陀當下糾正阿難:善知識是修行的全部
大乘經典華嚴經更是明白的表示:從凡夫到成佛所有的過程都需要善知識,沒有善知識是不能成就,善財童子53參就是經文的證明,十地菩薩要成佛都要諸佛的加持才可成, 宗大師若沒有佛護菩薩的加持,也無法證成中觀正見,所以當我們想要生起出離心的正量,沒有善知識的加持,根本不能成就
從經典,宗大師傳記,102任甘丹法座,j我已經盡量證成,而版主您還現在自己覺得如何如何..版主與宗學長不是有師長格西可以問?為何不問?這時候你們的心中有師長的教授教誡嗎?如性法師那篇關於傳承後面法師的反省請靜心看
3.如果因為考量福智團體因為依師軌理出問題,所以為導正團體的歪風,所以不要去強調依師的重要性,
我舉個喻盧勝彥與正x團體這些利用佛法達到自己的名聞利養,為導正這些人,我們應該說:佛法沒那麼殊勝.....是這樣做嗎?這理路應該懂吧

C 版主回覆
*1.關於依師是鐵門檻(門檻)是格魯派傳承的說法,非常師父自己獨創的說法
最勝耳傳修心七義論講記
伽喀巴大師筆之於書 昂旺朗吉堪布 口授
郭和卿 譯 曾慎言 筆記  (如上所述  如下省略)

C 沒錯, 但為何法王要我們初學者,先將師長當法友的漸次上去呢
又為何會說 師長不是一定十全十美呢
又為何具量的師長,都會先跟我們說,他跟我們講課,但還沒有依止關係呢

*另外一個問題，我們說，這個菩提心是成佛的一個中心

C 忽然說這個 不懂


*2.回版主
我已經舉出小乘阿含部的半梵行經
經文大意是:阿難經過思維後請教佛陀說善知識是修行成就的一半,佛陀當下糾正阿難:善知識是修行的全部
大乘經典華嚴經更是明白的表示:從凡夫到成佛所有的過程都需要善知識,沒有善知識是不能成就,善財童子53參就是經文的證明,十地菩薩要成佛都要諸佛的加持才可成,
宗大師若沒有佛護菩薩的加持,也無法證成中觀正見,所以當我們想要生起出離心的正量,沒有善知識的加持,根本不能成就

C 您這個 “加持” 是不是有一點像天主在你的頭上放光或加能量

*從經典,宗大師傳記,102任甘丹法座,j我已經盡量證成,而版主您還現在自己覺得如何如何..版主與宗學長不是有師長格西可以問?為何不問?這時候你們的心中有師長的教授教誡嗎?

C 您訓人的習性是天生還是後來的,大家在這裡練習思辯, 需要您這要的指使或數落?
我們覺得該問會問, 現在所談的,就是師長曾經跟我們說過的,您要客觀地聽就聽,不,也沒有人要逼您, 因此, 請收起您那莫名其妙地 “班長”的態度.

*如性法師那篇關於傳承, 後面法師的反省,請靜心看

C 不用您費心, 我已經好好的看了, 其中 “依教奉行”,您好像也是應該好好的研讀.

*3.如果因為考量福智團體因為依師軌理出問題,所以為導正團體的歪風,所以不要去強調依師的重要性,

C 您一定要這樣誤解, 我也沒有辦法.

*我舉個喻盧XX與正x團體這些利用佛法達到自己的名聞利養,為導正這些人,我們應該說:佛法沒那麼殊勝.....是這樣做嗎?這理路應該懂吧

C 您能懂就好, 就怕您不是真的懂, 還以為自己真懂.
  
#6葉小釵 於 2014/08/23 11:17     
也許用這樣的思索,結容易打開
  出離心的生起(證成)與依師那個重要?
就我的聽聞:所有經論語祖師大德都說依師是修行的全部

C 若您覺得您這樣的認解已經是絕對不可再動, 那您就這樣去作吧!
且等您真的已經修成或成佛,再來說我們錯吧

弃昧

福智北美道場的興建與發展 好像是個謎 hot article today
Aug 22 Fri 2014

A北美道場是何時開始, 在2011年,是不是已經開始興建或運作

B 北美道場? 台灣的根本道場2012年才開始建, 且到現在2014年,都還沒興建好,會要建北美道場, 這是不是太…了

A 2011年上網查詢福智北美道場, 只查到第一屆北美生命成長營, 年代不詳(還需再花時間查) 以文章中,提到李學長有去,那應該是2005年或以前的事, 因為李學長是2005年的12月離開福智.

B 北美道場是常師父在世就有這個計畫, 還是最近才如是計畫
A 不清楚 ,其實在2011年, 福智加拿大的僧學院, 在台灣,好像還是我發文後, 有些人才知. 因此, 福智有北美道場, 知道的人也不會太多.

B 沒錯! 在2011年, 台灣的有些福智學員確實還不知道加拿大有福智僧學院,即福智主事者不傳出, 有人就是不知.
A 最可笑的是, 在福智內部的某些學員,即使看了介紹加拿大僧學院學習的影帶還不知這是在外國拍的, 絕吧! 由此即知, 台灣的福智內部是多麼封閉呀!

G 在福智的期間[2003年-2008年],未曾聽過有關北美道場的計畫，恐怕是這幾年[2011年上下]才興起的。現在[2011年下半年]據説北美道場是在加拿大，好像已經初具規模了。
  你所查到的北美生命成長營，曾經連續辦了好幾年，現在[2011年]也都不辦了。具體原因, 我猜可能現在北美的人力,物力, 都要集中到北美道場吧。

福智金有加拿大護照後, 在内地的作用,和美國護照基本是相同的。感覺他們很重視内地的發展，但具體如何就不知道了。

另外, 北美的福智團體,在很多地方都有分支，光我們一,就有近300人（我2008年年底走後, 據説新招了大量來自内地的新學員，可能更多了），所以總的來說,在2011年,北美福智現在恐怕至少有上千人之多。

當年[2008年或2009年]去過加拿大的那些學員，在入境卡上填的溫哥華地址是：10251 St. Edwards Drive, Richmond, BC, V6X 2M9。好幾年過去了，不知道現在有沒有變化。

從地圖上看，是一個商業地址，並不是住宅區，可能是他們租用的地址吧。

H
1. 北美道場：『大覺佛學院』中文名稱是『大覺佛學院』
   http://blog.udn.com/acewang3005/4771399

   加東新佛寺籌建中

   CBC新聞

加拿大2011年1月6日

一個新的綜合佛寺建築正在小金沙(Little Sands)整地進行，這位在東愛德華王子 (Prince Edward )島，可擴納佛教人士禪修。

大覺佛學院(The Great Enlightenment Buddhist Academy)在2009年於蒙塔古(Montague)的Lobster Shanty 汽車旅館和餐廳開設。

  現在，僧侶們正在建設這新學院，將設有宿舍，教室，餐廳和其他一些功用建物。這將可容納80至100人。

僧侶們大多來自台灣和中國大陸，他們通常會逗留此地數個月時間。

2. 北美道場網站以及財務報表
  網上搜尋到的北美道場網站，以及財務報表，可惜我看不懂財報。
  http://gebisociety.org/who-we-are/
  財報：
  http://gebisociety.org/financial-statements/

  2006年成立Great Enlightenment Buddhist Institute Society (GEBIS) ，以他們的地址‘634 Main St. Montague, PE. Canada’搜尋，

  2005年4月以前還是餐廳/旅館（Lobster Shanty North Rstrn）。

….>也就是2004年10月日常法師圓寂後,不久即找到了加拿大的北美道場。

C 依http://voicefriend.blisswisdom.org/Tvo/tvo_197/tvo_197_06.htm

   二○一一年來自台灣、香港、星馬、美加等地區上百位幹部，於二月底相繼啟程前往加拿大[即2011年3月在北美道場]，人人懷著火熱的心情在雪花紛飛的北國相見歡，大夥兒都很清楚，在未來二十餘天的密集學習中，彼此都是創造生命輝煌篇章的最佳夥伴。
….>如是 2011年1月,在加拿大建一個可以容納100人的北美道場,才2個月就可以蓋好(或整理)一個道場, 這也是很厲害.

   因為CBC那個新聞, 在中文中,是沒有顯示”福智” ,因此, 會不會不是在指福智的北美道場, 不知可有法友可以再確認這個CBC的新聞, 即這就是在說福智的北美道場嗎?

#1 Inspired by KeNan 於 2014/08/23 00:37     

朋友傳來的：
http://maisonneuve.org/article/2013/06/18/when-monks-come-town/
一篇有關加拿大的北美道場的文章,很長也很深入。

作者以神秘、有錢、有野心來形容這個團體，...並且質疑這是佛教徒嗎？這個團體的成員到處置產，包括農地以及昂貴的海邊，總共已經買了5000英畝地，但是只承認485英畝。

也提到詭異的精神領袖（Spiritual Master Jin is herself another example of the bizarre crosscurrents of GEBIS’ social engagement），一方面大肆宣傳她的作曲，卻從不見人？發言人說法是忙著對弟子傳法。。。為何網上搜尋不到任何一點有關她的英文資料？答案更妙：中文的也沒有啊！

   作者問當地人對這個團體為何如此富有及野心？他們的答案混合著好奇與懷疑。。。神秘只會招致更多的猜忌。

   這個團體自稱很受當地歡迎，甚至不辭勞苦遠從台灣來了一個60人的合唱團免費表演精神領袖Mary Jin的作曲。（the Buddhists claim to feel very welcome, and have gone to great lengths and expense to let this be known. ）

   有關財務：2011年收了將近美金700萬的捐款，但是年營運成本只有100萬。。。負債部分 有450萬是屬於親戚朋友的，也就是沒有償還壓力的（也許懂財務操作的朋友可否解釋一下，這是否也有可能是捐款，但是為了稅務上的原因編列在負債？）
  In 2011, GEBIS received nearly $7 million in donations, far exceeding its annual operating expenses of just over $1 million, and this figure doesn’t even include funding for Moon Light. (Yang would not disclose the source of those donations.) Nor does it include GEBIS’ liabilities, which in 2011 totalled another $4.5 million. Nearly all of that figure fell under the category of “Amounts owing to non-arm’s length parties.” What “non-arm’s length” means is a bit ambiguous, but it often refers to family members or otherwise close associates. In other words, there may not be much pressure to pay those loans back.

太多太多內容了，請自行閱讀。

C版主回覆
您所帶來的資,太勁爆了. 我需好好的消化. 且請繼續提供 ,謝謝

#2 Inspired by KeNan         於 2014/08/23 01:58     

組織負責人是神秘的劉法師 -- 什麼時候福智的出家人用俗家姓？
...organization’s president, an elusive monk named Venerable Liu
還有使用英文名字Frank的法師：
...a class on goodwill with a monk named Venerable Frank

很多人不知道精神領袖 Jin 就住在這裡：
In fact, most Islanders probably don’t realize that Jin now lives in the Little Sands monastery

她的英文名字叫金瑪麗！
praise music composed by their spiritual leader, Mary Jin.

文章說得好 -- 但是一貫的神秘佛教徒只會招來更多的猜忌：
But the inveterate secrecy of the Buddhists keeps inviting suspicion.
  
#3  Inspired by KeNan         於 2014/08/23 02:15     

對不起，前篇文章有關財務部分，單位應是加拿大元，不是美元。今天匯率，大約美元：加拿大元 = 1: 1.09
有關財務：2011年收了將近加拿大元700萬的捐款，但是年營運費用只有100萬...  (營運費用，不是營運成本。）

#4宗達強 於 2014/08/23 06:00     
  好可怕，末法是真的來了，眾人要把持住呀！

柯南

葉小釵 发表于 2014-8-23 11:29
連外國人都看不下去了, 福智金的英文名字曝光了:Mary Jin
http://maisonneuve.org/article/2013/06/18/whe ...

原來金女士的名字是金沒力..呵呵

葉小釵

看完重點
1.福智金在加拿大買地將進5000畝,超過加拿大法規上限:機溝法人:3000畝,超過的部分用人頭或相關機構來買（人頭買,瘋了,十方的錢變成私人）
2.加拿大道場每年費用:100萬加幣,但是台灣每年匯進700萬加幣（多的６００萬不知去向,記者也查不出來）
3.記者用任何方法都找不到福智金的資料,即使是中文
4.選這地方 Montague, Prince Edward Island(文中的PEI)很單純的是：福智金覺得漂亮
5.福智金還是很忙,所以cbc記者跟本文記者無法見到她一面
6.記者感覺：友善,但很謹慎,不知道在防甚麼事情,即使去看農場,也要上面批准
７．The monks are not helping matters by playing their cards so close to the chest. 費解,請翻譯

柯南

拒中國土豪 加拿大廢投資移民
2014-02-14
〔本報駐加特派記者張伶銖、國際新聞中心／綜合報導〕加拿大移民部已決定廢除已有二十八年歷史的聯邦投資移民計畫，並直接將未審查完成的申請案全數退還申請人，約有六萬五千人無法移民，其中約五萬七千人來自中國，僅有少數台灣移民中招。加國政府此舉被視為旨在進一步限制中國富豪和投資流入該國。

加拿大投資移民計畫自一九八六年推出以來，投資金額從十五萬加幣（約台幣四百一十萬元），調升至二○一一年的八十萬加幣（約台幣兩千兩百萬元），一一年七月才開放一天，即收到七百件申請案，幾乎全都來自中國，在中國的移民公司更派人專程搭機，將多達好幾個皮箱的申請表，送到加拿大東岸移民部的處理中心，漏夜排隊等待送件。

近年來，加拿大保守黨政府接連採取不歡迎中國人或華人的措施，上週才改變入籍法，將必須參加英文考試的年齡，從五十四歲提高到六十四歲。除廢除投資移民計畫外，一一年已凍結不受理新申請的企業移民計畫也宣告中止。

加拿大移民部長亞歷山大（Chris Alexander）指出，投資移民在加拿大繳的稅，二十年來比技術移民少約二十萬加幣，繳的還比菲律賓女傭少。這裡所說的是所得稅，不包括投資移民花幾百萬加幣購買房屋，每年必須繳納數千到數萬加幣的房屋稅。

加拿大認為，投資移民並未對加國帶來實質經濟貢獻，他們向銀行借錢取得投資，投資滿五年後即獲得歸還，得到好處的就是銀行，以及移民顧問抽取的佣金。加國將再設立「移民投資者創業投資基金試驗計畫」和「商業技術計畫」取代投資移民，將來申請人必須提交創業計畫，投資金額進一步提高，而且申請人必須滿足在本地居住的要求，包括對加國兩種官方語言的流利程度，申請入籍者也必須比過去居住更長時間。

一九八○年代後期，許多香港人為逃避「九七大限」，透過投資移民申請移民加國，九○年代初期，台灣也有許多商人或醫生家庭加入，即使金額大幅調升，仍供不應求。不過，新近申請案幾乎清一色是中國投資移民，台灣人已經少見。

中國人炒高房地產 引反彈

中國移民在加拿大多倫多、溫哥華等地購置豪宅，本地人認為他們炒高房地產，於是心生不滿，而加國執政黨屢次針對中國移民開刀，也是為了討好主流民意。不過，移民顧問指出，中國富豪移民潮不會那麼快消退，原來的申請案將會轉往美國、澳洲和歐洲。

..呵呵

弃昧

葉小釵 发表于 2014-8-23 12:39
看完重點
1.福智金在加拿大買地將進5000畝,超過加拿大法規上限:機溝法人:3000畝,超過的部分用人頭或相關機 ...

棄昧部落格留言
#1 訪客         於 2014/08/23 15:08     

The monks are not helping matters by playing their cards so close to the chest

playing their cards so close to the chest 意思是"深藏不露"

這些和尚如此深藏不露對事情沒有幫助

版主回覆

謝謝您的翻譯 可否將全文翻出來呢 以我想這會有很多可以探索的資訊 能不能逐一的翻出 先謝了

弃昧

C 加拿大政府 現在不准中國移民,但對台灣或許還不會, 因此, 福智金一定是會好好的運用台灣的人頭,來做移民的.

D 若“加拿大道場每年費用:100萬加幣,但是台灣每年匯進700萬加幣（多的600萬加幣不知去向,記者也查不出來）” - 若這是從2008年到2014年 那可是6年了 [因為依這篇2013年的文章說 5年前就有這個匯款的現象  來算是6 年) 總之, 可以看出台灣的福智學員是多呆的呆胞了吧!

C 請問600萬加幣相當於台幣多少呀 (請會算的,幫我算算   謝謝) 且要乘上6年

  又會不會是因為福智團體 從2005年, 一直有這種匯出大量金錢的事, 故台灣不讓福智金進台呀

D 只不讓福智金進台,有甚麼用, 應該要對福智的募款或金錢流向,作查辦了吧!

C “記者用任何方法都找不到福智金的資料,即使是中文” 這點更恐怖,
也就是福智金的身分, 是多不能見光與隱密, 不然,她都已經是國際性的大投資者,竟會是在網路上,一點資訊或痕跡都查不出,

D 沒錯, 若不是加拿大人 Mark Mann在 June 18, 2013 發文報導, 我想我們到現在2014年8月,還都要被蒙在鼓裡,且不知何時才能知道真相的一角.

C 現在不知福智金是不是又要用錢來蓋住這個英文報導
D 或許, 所以我看要追查的人, 要趕快先存檔呀

C 我看, 福智金現在是甚麼都多, 尤其是錢最多
D 沒錯, 有錢真是能讓X也為她做事的. 因此, 這篇是不是不久就會被消失,值得關注


RE 原來福智的目標是十萬比丘在同一個寺院學五部大論呀[2014.8.22]

#1訪客於 2014/08/23 00:10     

唉～～～～～～～～～～～～～～～

大餅畫不盡，妄語業難停，綺語惑眾生，聽者鼓掌迎
人身雖暇滿，無智難經營，當下無常現，悔過虛光陰
日常師正授，歷事勤練心，輾轉因緣變，今朝邪見贏
殷盼正法現，祈願宗師臨，蕩除眾魔紛，利世渡群迷

阿彌陀佛）））））

三寶弟子　禮敬

#2宗達強  於 2014/08/23 05:52     

  跟一樓師兄一樣，摯誠祈請！！！猛力發願！！！

#3訪客於 2014/08/23 15:48     

  一樓師兄  寫得中肯又沉痛! 甚麼叫"綺語",甚麼叫"妄語",近來深有體會!
   我覺得台灣的福智學員真的太單純了,悲哉!

RE 福智的北美道場的神秘性    已經被加拿大的人士開始質疑了[2014.8.23]

#2訪客 於 2014/08/23 15:16     

若這些是真的，真有點令人不寒而慄啊...

C 不要只是被嚇到, 要盡量的讓同學或相關人士, 也知道吧! 當然, 我們還是要先收集好資料, 才可能說服別人.

#3訪客  於 2014/08/23 15:38     

  我覺得有必要讓福智的學員知道這事情.
  福智金為僧尼在國外建道場,聽說最近需錢孔急, 鼓勵學員發願每月固定刷錢  來供養建寺所需.
  至於台灣的根本道場呢?因為佔地太大了,慢慢來吧 !

C 福智金的尾巴露出來了吧! 其實 ,福智金要建台灣的根本道場, 從來就是一個用來"可以一再無限募款"的障眼法.

  請問要實踐 "可以有十萬比丘共學的道場",是要在根本道場蓋好以後,再要蓋的道場嗎?
  因為現在蓋的根本道場,絕對不可能容得下十萬比共學吧!

  還是要在加拿大或國外的那一個地方,建好一個可以容十萬比丘共學的道場以後,再蓋台灣 的根本道場呢? 請福智金或福智高層, 就先行行好,先說清楚,好不好?

  還有福智北美到場蓋建後, 多下來的錢 - 如 起碼6年的每年600萬加幣? 到那了?  其會不會已被某些人私吞了? 請福智高層或福智金回答呀!

柯南

【新聞】利用銀行保密來逃稅的時代即將終結
May 09 2014
打擊逃稅 瑞士銀行保密傳統瓦解
據英國《金融時報》7日報導，世界最大的離岸金融中心瑞士承諾，將自動向其他國家交出外國人帳戶的詳細資料。這是全球打擊逃稅舉措的最重大突破之一。
在6日於巴黎舉行的歐洲財長會議上，瑞士同意簽署一項有關自動交換信息的全球新標準。這是一次決定性的舉措，象徵著瑞士告別幾百年來堅持保護銀行客戶隱私的做法。
這對各國政府而言是巨大的進步。在全球金融危機和一連串稅務醜聞後，它們發起了一場聯合打擊逃稅的行動。如果要「撬開」納稅人的隱秘帳戶，瑞士的配合至關重要，因為該國為銀行客戶保密的傳統由來已久，而且它的財富管理行業也很龐大，總共管理著2.2萬億美元的離岸資產。
這份在巴黎經合組織(OECD)簽署的宣言要求各國收集並交換銀行帳戶信息、公司的實益擁有權及其他法律結構(如信託)。瑞士政府表示，協議突顯出它整治稅務欺詐和逃稅的決心。
瑞士銀行家協會(Swiss Bankers Association)表示：「只要所交換信息僅與稅收目的有關，瑞士的銀行願意與其他金融中心自動交換信息。」目前與瑞士一起簽署協議的還有至少44個國家，其中包括其他經合組織國家、G20成員國以及開曼群島和澤西島等離岸中心。
這項全球性標準由經合組織制定，並得到G20支持。其他離岸中心預計將面臨施壓，被要求配合。經合組織今年可能列出一份不簽署信息透明協議國家的黑名單。據信，一些離岸帳戶戶主已將資金轉移到少數幾個抵制透明舉措的離岸中心，如巴拿馬和杜拜。
事實上，瑞士銀行會替客戶保密的傳統，早在2009年就被美國司法部門指控壓力下做出讓步，這個保密系統已不再像過去那樣密不透風。
2009年瑞銀（UBS）在美國司法部門指控透過離岸金融服務幫美國客戶逃稅，結果在2月間宣布與美國達成和解，瑞銀同意繳付7.8億美元罰款之外，並且同意向美國當局提交部分可疑的美國客戶資料，讓這個百年保密制度開了第一個大門。
這個案例是美國同類案件歷來最大宗和解協議。要不是當時瑞銀正陷在金融危機中，資金調度有困難，美國政府網開一面降了罰金，否則瑞銀在這個案子恐怕得付出10億美元才能從此案件脫身。據了解，瑞銀最後還交出250至300名涉案的客戶資料。
瑞銀當時被美國政府指控協助約1.7萬名美國客戶向美國稅局隱瞞身分和帳戶，並且幫這些客戶逃稅。據估計，單在02至07年，瑞銀便幫這些客戶隱藏200億美元資產，讓美國政府每年少收了約3億美元稅款；而瑞銀則是每年透過這些離岸金融服務賺了約2億美元。
瑞銀已離職的主管曾經表示，瑞銀的手法是幫美國客戶在避稅天堂如香港、巴拿馬、列支敦士登等地，利用假帳戶及開設空殼公司等手法避稅。而這個漏洞現在已被各國政府盯上。這種肥了企業瘦了政府的作法，想必已不再行得通。
瑞士避稅時代終結 承諾交出賬戶資料 港或年底跟隨
瑞士避稅天堂不再。世界最大的離岸金融中心瑞士，已聯同其餘46個國家簽署一份協議，同意自動向其他國家交出外國人賬戶的詳細資料。今次被視為全球打擊逃稅行為的最重大突破，象徵用銀行保密來逃稅的時代終結。另一大型離岸金融中心的新加坡亦有簽署協議，本港方面今次雖未簽署協議，經合組織（OECD）指出今年底前會邀請香港加入上述協定之內。
經合組織OECD於周二表示，在該組織牽頭、加上二十國集團（G20）的配合下，目前共有47國簽署這項計劃，令成員國政府間財務資訊可以自動共享，當中包括納稅人的銀行存款、股息、利息收入，與用來計算利得稅的資訊等。
OECD稅務主管Pascal Saint-Amans表示，今次協議無疑代表着濫用銀行保密來逃稅的時代終結。他相信，政府現時已不會因為司法管轄的問題，而無法評估納稅人收藏在國外的財務。
計劃最快2017年實行
雖然稅務分享計劃原已有多國參與，但瑞士和新加坡的加入，象徵着計劃邁進一大步。瑞士現時管理2.2兆美元（約17.16兆港元）的離岸資產，規模為全球之最，而香港與新加坡則以合共管理1.2兆美元緊隨其後。隨着近年來各國查稅及監管更嚴格，亦吸收了不少的存款。雖然這項簽署並沒有具體的實行日期，但預期在明年底就可以開始收集稅務資訊，在2017年計劃就能運作。
瑞士銀行過去近百年一直以嚴格保密見稱，但在國際間、特別是美國的強大壓力下，去年已有逾300間私人銀行表明，願與美國政府合作打擊部份逃稅分子。
英國《金融時報》指瑞士政府已表明，簽署計劃代表會履行在打擊稅務欺詐與逃稅上的承諾。瑞士銀行家協會表示，瑞士銀行業願與其他金融中心自動交換資訊，但只限於稅務理由。
拒參與者將入黑名單
有業界人士擔心，瑞士簽署協議會削弱當地作為全球最大離岸金融中心的地位。瑞士銀行業曾於2012年其中一個季度，錄得9,210億美元的資產流失。
其他離岸中心估計亦會受壓，被要求簽署及配合，OECD或會年內列出不願簽署資訊共享協議的黑名單。據悉，部份離岸賬戶的持有人，已經轉移資金至巴拿馬、杜拜等不願參加計劃的地區。
至於本港方面，雖然不屬於OECD或G20成員國，但據Pascal Saint-Amans回覆本報查詢的電郵表示，本港是OECD旗下稅務透明化及資料交換全球論壇成員，該組織會在今年內邀請本港簽署上述協議。事實上，本港以往亦有與美國簽署類似協議，料對現況影響不大。
其實以往不少知名富豪，都會將財富轉移至瑞士這類有保密法的國家，以免全副身家被政府查核。特別是去年法國政府開徵「富人稅」，影星謝勒狄柏度及LVMH集團總裁連法國籍都放棄來避稅，法甲及西甲足球聯賽以往亦有球星被政府調查。美國則是不斷向瑞士施壓的推手，瑞銀在2009年已因協助避稅向美國付出的7.8億美元罰款，另有14間大行正在接受調查。
瑞士保密制源自1934年
【話你知】
瑞士管理全球近三分之一的私人財富，全賴傳統的嚴格保護客戶隱私的制度。1934年瑞士聯邦議會通過《聯邦銀行保密法》，規定銀行不得向政府或第三者透露客戶任何資訊。除非案件涉及犯罪調查。根據該法，任何存戶都可選擇認為安全的方式在瑞士的銀行開戶存款。存戶獲准使用化名、代號或數目來代替真名實姓。

..呵呵

柯南

太子檔如果有加國身份（公民、綠卡），依據《海外資產申報法》，你在中國的資產、收入，必須向稅務當局誠實申報，否則一旦被告發，你在加拿大的資產，有可能遭到麻煩，甚至強制處分。

..呵呵

弃昧

看福智接班上師 專接引年輕人的手法與野心
Aug 23 Sat 2014



作者akumakei (惡魔惠)

看板Buddhism

標題[請益] 關於福智

時間Fri Aug 22 13:12:24 2014

http://0rz.tw/sxEOi

十年前約20多歲, 曾經去過台北的福智大專班
那時印象有5~6班, 還有一班校友班,也認識了不少同學
後來因為搬家了,所以就沒再去

現在已經年過30歲, 想再去福智大專班,因為我對福智的認識,僅在大專班而已
如果想再去的話, 是他開課那天直接去, 還是需要先報名嗎
他會分班還是?
有福智的朋友可以解答嗎
感恩
-

※發信站: 批踢踢實業坊(ptt.cc), 來自: 123.192.36.250

※文章網址: http://www.ptt.cc/bbs/Buddhism/M.1408684346.A.04A.html

→ a1014a: 報名研討班就可以了阿~~~不過因為您是校友~可以當老師

發問者akumake:  研討班和大專班不同嗎? 老師是要做什的?

→ a1014a大專班應該滿缺老師的~~

      另外~從今年開始~福智青年參加營 隊(大專營教師營企業營...)擔任義工的人數已經過半   

        例如往年~都開放勤務福青~教務福青~資深福青...剛剛結束的

       雲科大專營之中~福青大概佔了55%~漸漸開始取代研討班義工

可以開課直接去~~~不過還是建議先問問~因為現在班級又有改

發問者 akumake: 那去了那裡該找誰呢? 我也都不認識

→ a1014a 例如南區大專班~老師都是如亨法師在提升~其於區很少法師

有法師在帶~明顯會有不同~~~

不過, 法師最近在國外學五大論,所以目前都是用視訊上課 08/22 14:52
       今年的讚頌也不同了~~~開始加入熱舞社的元素.

C  讚頌也不同了 ~~~開始加入熱舞社的元素. ---這還是常師父最早所說的"讚頌意趣"  福智金你就不要自欺欺人了吧!

還有...今年的貴賓和校長來參訪~看到福青演的戲劇~說能不能讓他們在大學開學去演~因為沒看過這麼生動且細膩的表現

https://www.youtube.com/watch?feature=youtu.be&v=svRqS 08/22 15:02

→ a1014a: lL1Nr0&app=desktop 2014企業營心得你我他：

http://youtu.be/5R7k2lvBGvI 08/22 15:03
     熱舞社元素讚頌  在上上個影片出現3秒~~~ 戲劇(青春歲月)在影片內出現14秒3.29~3.43 08/22 15:11

    對了~影片也是福青剪接出來的喔 08/22 15:12

→ minimalist: 加油 08/22 18:09

[發問akumakei] 其實最近剛失戀,想找一個心靈的出口..嗚~ 而且我也需要朋友..

C 終於知道, 福智在福智金的帶領下, 現在是一個  "人類心靈諮詢或撫慰”的窗口,期間是以歌曲, 以熱舞, 以演戲, 熱情對待,來讓你先忘掉 如失戀的痛苦.....

推 a1014a: 廣論有講到八苦~其中一個是愛別離 08/22 19:26

發問者akumakei : 可以說來聽聽嗎?XD

推 a1014a: 思惟愛別離苦分五。謂若捨離最愛親等，由此令心發生憂慼，身生擾惱，念彼功德，思戀因緣令意熱惱，應受用等有所缺乏，當思此等。


[發問者 ] 好難懂..我是可以為愛付出生命的人

※編輯: akumakei (123.192.36.250), 08/22/2014 20:37:47

推 williamyu: 請直接報名秋季的青年廣論班，之後可以再去大專班護持 08/22 22:40

推 a1014a: 青廣班是35歲以下~原PO應該還沒超過吧... 08/22 22:41

推 williamyu: 超過一點也還好，沒規定那麼嚴格... 08/22 22:48

summertrees: 愛別離就是自己所愛的人終有一天都會分離,不論是愛情 08/22 23:18 親情友情,簡單說就是這樣.人心的變換世事的無常, 沒有什麼人事物是能長久留在身邊的,你要有所領悟人在愛欲之中。獨生獨死。獨去獨來。 ---無量壽經

作者a1014a (正法將興)

標題Re: [請益] 關於福智青年

時間Fri Aug 22 15:57:03 2014

廣論研討班就是在學廣論~這是進大專班其中一個管道

大專班開學~直接去的話~應該是進校友班

大專班老師要學的東西很多，因為是師父其中一個志業：

1.廣論

2.對學生的關懷

3.依師

4.引導學生

5.恆常親盡[親近]善知識(自己+學生)

當年我是南區大專班的~憑印象解答

當年如亨法師剛到南區大專班~~~以往南區有一些問題

所以法師前兩年半很辛苦~因為眾生不知道自己與法的違品

所以法師極盡的佈施、愛語、利行、同事...等四攝法

老師們一開始都認為~怎麼來了一個法師都在帶團康(自我介紹~講笑話~團隊合作...)

當然老師裡面有些學法很深的, 有看出法師在做什麼~不過大部分都不懂

大概經過三年~法師才開始講廣論~也慢慢有辦法讓老師聽他的

因為法師知道福智青年學習速度,遠遠大於老師~法師擔心如果他離開~團隊會散掉

所以一開始就把方法教大家了~看老師會不會用而已~事實也證明如此
三年後~校友越來越多變老師~

福高的一屆一屆慢慢畢業~很多在進大學前,廣論都很熟了

同樣的上課~學生的學習速度~老師是跟不上的~~~例如上師開示~學生持文能力就很強

而且法師常常跟在上師身邊~知道善知識要的是什麼~常常擴大培養人才

慢慢的年輕人越來越多~資質也越來越好~~~所以大專班老師的學習  會遠大於研討班

而學生的學習  也幾乎大於等於大專班老師~~~例如上師的開示  很多都是學生在學

法師的引導都是跟著上師的方向在走~所以等於上師的理念直接給老師跟學生
當然這種學法速度進步會最快~~~等於一開始就直接進入依止法
其餘的~等你進去大專班老師護持團隊就知道囉！

C 這就是福智金厲害的地方 - 直接向最純白的年輕學生下手 .

   想這些年輕人,完全沒有可以比較下, 就這樣的白白斷送自己的慧命,怎不教人不痛惜呀!

-方面讓大師的加持透過旋律流進心中，另方面讓我們憶念大師的功德。

  用世間很平常的語言，來表達很神聖莊嚴的境界 [這段文字是a1014a對福智金的讚嘆詞]:

https://www.sendspace.com/file/euqpw3
※發信站: 批踢踢實業坊(ptt.cc), 來自: 118.233.169.48
※文章網址: http://www.ptt.cc/bbs/Buddhism/M.1408694226.A.2E7.html

→ a1014a: 補充~法師知道老師學的慢~所以前三年只教老師 08/22 16:01

C 這個老師, 可是指一般的班長呀! 真是看不懂. 即福智現在的制度, 變得好複雜呀!

推 akumakei: 3Q 謝謝你熱心的解答^^ 08/22 18:30

推 yuch: 隨喜 08/22 18:31

→ crocker: 其實也不一定要去大專班, 以你的年紀可以參加青年廣論班 08/22 19:29

a1014a  20140820下午3:00舉行背書供養及辯論大賽，現場超過千人，仁波切及上師到場聆聽。[ 棄昧註這是在說在加拿大所拍的影片]

06班，08班小小沙彌班全班共背《辨了不了義善說藏論》(鐵弓)、現觀序品中文及藏文，純熟無誤音調和諧，猶如美妙佛曲一般，還有捲舌音的穿插，不給掌聲都不行。

尼師共背現觀藏文，熟而悅耳也。

最精彩的是班級辯論對抗，

06班的學長接受08-3班 08-1 和2班的問難，氣氛高潮迭起，全場用藏文，讓我們居士大開眼界。

立宗一方接受辯論，互比誰的見解知見站得住腳，一來一往唇槍舌戰，真如藏地的比丘在辯論，應現場轉播給台灣的同修觀看，只要祈求一定可以看到整個過程的影像檔, 絕對你會終生難忘。



仁波切結示說，能見到如此精進的僧團，是常師父、上師和一群背後護持居士共同的功德，未來應更努力持守這樣修學的風氣，把佛陀圓滿的教法撐持起來，令它住世，利益無量無邊的有情。

C 這是那位仁波切, 現在還不可以透漏嗎
D 只要有仁波切的名, 外加拍上這樣一段, 就可以讓台灣的呆胞歡喜的將錢交出.

C 你怎麼說的這樣難聽, 你看僧尼他們真的在學習
D 那也是, 但若頭是不對勁, 後面都是白做工.

C 此話此說
D 你看前面那位徬徨的30歲的年輕人, 與福智金只對學生下功夫的那種狀況; 外加福智金說要讓十萬比丘在同一道場共學五部大論--這都說明福智金是想弄出一個人數如同宗大師在世(或以後)三大寺的盛事- 即印象,在傳記中看過哲邦寺曾有段時間是將西藏大小寺院的僧人共7-10萬集合在一起學習五部大論.  總之.,福智金會這樣的畫葫蘆的說出這個數字,就可知道她的居心了.

    殊不知,當時會有這個聲勢,是因為宗大師的教證功德感召,乃至那段時間(14世紀上下)還不是末法時期.

   想, 現在的福智金有這樣的教證功德嗎?
   總不會是因為她會經營或弄錢, 可以將人數湊到十萬, 且有辦法在第三地, 弄個超大的道場   如是就算是完成了將宗大師的教法, 在世間呈現了吧!

(這個超大道場, 絕對不可能是在中國,也不可能是在台灣 - 因為這二個地方都不可能實踐這個十萬僧眾在一道場共學的願望 - 即在中國,一定被中X當權者 消滅; 在台灣,中國僧人不是這樣容易進台 .... 故一定只能在國外的某個地方, 由台灣這些同胞一直護持)

C 湊人數或有一個超大道場,或有人背書或辯經, 就算是將宗大師的教法,在這世間住世了吧! 即這未免太表象了吧!
D 你會這樣想,但福青或一些不想好好深入思考的人,還是會覺得這很殊勝的, 一直幫著宣傳與作義工,或交出大把的錢

C 若現在都發現了超拿捐款, 不說流向,這些狂熱的福智相應者,還是會相信福智金嗎
D 我想好像還是會

C 怎麼會這樣
D 這就是為何福智金要向福智園區的年輕人或各大專院校的學生下手, 想, 這些年輕人,一旦被染污,是很難轉回, 因為他們根本沒有東西可比較, 如何迴轉呀
C  難不成, 末法時, 一般人的撥正能力,就是愈來愈沒有機緣了嗎

→ a1014a: https://www.youtube.com/watch?v=wuTVl99Ax_o 08/22 20:27
[2014 企業營]

C 看了這個視頻,更是不知要說甚麼好. 即在營隊進行時,對企業主好成那樣,  後來就是要發動師姐的募款團來勸募, 或邀請企業主一定要加入福智 -  這一系列的安排, 現在人都不會覺得有異嗎? 真想不通呀!

※編輯: a1014a (118.233.169.48), 08/22/2014 22:39:46 Aug 23 Sat 2014

弃昧

內心正確 不論外在情況如何 都無法干擾你內在的寧靜/忿恨覆惱的行相
2014.8.23

摘自宗達強部落格

1.        Aug 22 Fri 2014
誰讓我 臨終憂悔.死墮惡趣？

幾天以來，對我愛執所造成的過患產生極深的感受，感謝法友提供的境，讓我生起再深入思惟此法之念，整理廣論內涵如下，以資警惕！

廣論上士道p215菩提心次第.修七重因果.開宗明義即說：「...此中不從最初遮止分黨.令心平等.於諸有情一類起貪.一類起瞋.所生慈悲皆有黨類.緣無黨類則不能生.故當修捨。」接著又說「...先以中庸...次緣親友...次緣怨敵...次當遍緣一切有情.修平等心。」

此謂，修菩提心之前，應先將自己對一類眾生起貪愛，一類眾生起瞋恨的心拿掉，讓平等的心生起，此與之後的自他相換，兩者皆要將自愛執拿掉換成愛他執，如此才能產生希求菩提的心，接著才去修六度四攝。

退回中士道.思惟集諦.p171，煩惱如何生起次第「...由無明闇誤蘊為我.從此發生諸餘煩惱。...此復由其薩迦耶見.執為我已.遂即分判自他差別。如是分已.貪著自黨.瞋恚他品.緣我高舉.執我常斷...」
又如釋量云.「有我知有他.執瞋自他分.與此等係屬.生一切過失。」
p172「第四過患者。謂煩惱纔生.先能令心雜染.倒取所緣.堅固.隨眠.同類煩惱.令不間斷。於自於他於俱損害.於現於後於俱生罪.領受苦憂感生苦等。」

此謂，因無明我執生起煩惱，於是貪自瞋他生一切過失， 此對自他都是損害，為輪迴之因。

反省：
中士道說“無明我執”所帶來的可怕過患，有感受嗎？

上士道教我們把自愛執拿掉換成愛他執，有想要做嗎？

如果都沒有。p172所言：「遠離涅槃.退失善法.衰損受用......大師護法聖者訶責.臨終憂悔.死墮惡趣.不能獲得自己義利。」應該就是我們今生不認真修心的結果了。

誰讓我 臨終憂悔.死墮惡趣？    是我自己！ 我謹記在心


2.        Aug 22 Fri 2014
法王的智慧小語～一帖即安心

1.我們身邊的環境或許不見得友善，甚至可能充滿敵意，但如果你內心有正確的態度，不論外在情況如何，都無法干擾你內在的寧靜。

2.一個人的智慧及內心力量，最有收獲的時刻，常常是最艱困的時期。

3.若真心致力於精神成長，則不能忽略禪修，因為這是修行之鑰。

4.我們真正要征服的敵人，是內心的憤怒與仇恨，而非人生中短暫過境的外在敵人。

5.不少人喜歡念誦而不思考。能念誦沒什麼好驚訝的，修行在於要思惟串習文中的道理，這才是重點。

6.對話需要勇氣，必須將對方的利益，以及對方的難處當作是自己的責任，積極地面對並解決，要以慈悲關懷對方，這比什麼都 重要。

小故事：

有一位師姐聽了格魯師長講的廣論之後，她當下的感覺是「哇！高下立判」，於是毫不猶豫的離開福智。離開時同修數落她是叛徒，她不為所動還是離開了。

聽了一段時間之後她感覺很受用，想跟辦公室的福智人分享，然而每次一開口，對方就會立刻摀住耳朵、猛搖頭，口中直喊：我不要聽、我不要聽。反應很激烈。

後來陸陸續續聽說過幾次類似狀況，感覺很不可思議，問題到底出在哪裡？教的人？所教的法？還是.....？這是很值得探討的課題。

3.        忿、恨、覆、惱

作者cool810 (silence)
看板Buddhism
標題[心類] 忿、恨、覆、惱
時間Sat Aug 23 16:47:56 2014

摘自：《心類學》雪歌仁波切講授

忿
    《大乘五蘊論》：「云何為忿，謂遇現前不饒益事心損惱為性。」P6《集論》云：「何等為忿，謂於現前不饒益相。瞋之一分心怒為體，執杖憤發所依為業。」P13  忿，與後面的「恨」與「惱」連在一起講解，可能比較容易理解。

恨
    《大乘五蘊論》：「云何為恨，謂結怨不捨為性。」P6《集論》云：「何等為恨，謂自此已後即瞋一分懷怨不捨為體，不忍所依為業。」P13

　　忿的對境，《大乘五蘊論》與《集論》都說是「現前」，也就是現場存在、現前發生的。它的體性，即「不饒益事心損惱為性。」《集論》的講法，有點不同，它是把體性與作用分開來詳細解說。「謂於現前不饒益相，瞋之一分心怒為體」這是忿的體性，「執杖憤發所依為業」，則是忿的作用。

    《集論》於體性上講的細一點，提到了「瞋之一分…」。學習隨煩惱這塊的時候，我們要了解隨煩惱都是從六根本煩惱而來的。換言之，二十隨煩惱，必有其來源，而它們的來源，即是六根本煩惱。因此，忿也好，恨也好，都是由瞋煩惱那邊發起的，此即「瞋之一分…」的意思，代表它們屬於六根本煩惱之一的瞋煩惱的範圍，它們是瞋煩惱影響的一種結果。

   至於，忿的作用，《集論》說：「執杖憤發所依為業」（註：藏文原文「拿刀劍
懲罰別人以傷害別人」），《大乘五蘊論》則未特別說明。比如說，面對一個罵我的人，當場發生時，內心會有一種想要馬上罵回去或打回去的行為，這種作用即由忿那裡發出來的。（註：忿的對境，是現前的，但恨的對境，則不是現前。)

    恨的對境，不是現前的、當場發生的，它是過去。然而，內心卻一直抓著先前的「忿」所留下的結怨，一直綁在我們的內心，心裡不斷地想著要如何報復，與對方的惡緣、惡結絲毫沒有要放鬆的態勢，此即是恨的體性。故《大乘五蘊論》說：「結怨不捨為性」。

    《集論》云：「何等為恨，謂自此已後即瞋一分懷怨不捨為體…」，「謂自此已後…」的「此」，即指先前的「忿」。
     忿的對境是現前，但現前時，可能沒做到，所以之後心裡懷怨，一直想要狠狠報復，此即「瞋一分懷怨不捨為體」。

    同樣的，恨，也是由瞋煩惱所引發的。至於，恨的作用，即「不忍所依為業」，意思是…由於恨存在的緣故，所以心裡好像完全無法接受，不能接受的感覺愈來愈強烈，此即不忍所依為業的意思。

覆

    《大乘五蘊論》：「云何為覆，謂於自罪覆藏為性。」P6《集論》云：「何等為覆，謂於所作罪他正舉時，癡之一分隱藏為體，悔不安住所依為業。」P13

    《大乘五蘊論》說，覆的對境，即謂於自罪，而覆藏為性，則是覆的體性。《集論》則講的細一點，比如說，自罪是何時覆藏的呢？即「謂於所作罪他正舉時…」嗯…怎麼說呢？

   以前啊，出家眾每月要誦戒二次，當然現在也是有啦，但古代每個月兩次誦戒的時候，必須在所有的僧眾面前一清二楚講出自己犯戒或破戒的行為。但有些人覺得丟臉或種種理由而反駁或抗拒不接受，此即是「覆」、「覆藏」。

    覆，是由哪一個根本煩惱影響所致？即癡煩惱；而癡煩惱，又是什麼影響的呢？應該這樣說，若覆藏的話，第一，他的業沒有消，不懺悔則無法去除惡業。第二，繼續覆藏下去，業會增長廣大，更無法收拾。

為什麼業會增長廣大？例如…出家戒律裡即有一條「不可覆藏」。因此，覆藏本身，即可說是一種罪。所以，犯下惡行已經有一個罪了，若再覆藏，豈不罪加一等？！更何況一天一個罪，兩天罪就變二個…不斷加下去，惡業就愈來愈多。增長廣大就是這個意思。因覆藏而會有眾多不好的果報這一點，他卻沒看見。沒見到，即曰愚癡，「癡之一分…」就是這個意思。

    「隱藏為體」，即覆的體性，而覆的作用，則是「悔不安住所依為業」，也就是最後他會有一個很大的後悔。所謂最後，即快往生之際。臨終時才後悔不已，來不及了。再者，即使還活著的時候，心裡也會不安穩、無法安住，這是因為隱藏自己的罪所帶來的不安，好像有一種挫折感（註：心裡很清楚知道自己有罪或做了不好的事情，這種心情即此說的「挫折感」。），此即悔不安住所依為業。

惱

    《大乘五蘊論》：「云何為惱，謂發暴惡言 尤蛆為性。」P6《集論》云：「何等為惱，忿恨居先 瞋之一分 心戾為體，高暴粗言所依為業，生起非福為業，不安穩住為業。」
P13（註：惱，《集論》藏文原文：「以粗暴的言語 刺激別人的情緒或傷害他人的情感，令對方像著火般忿怒、生氣。」）

    大家要了解，剛剛講的是「覆藏」，現在則是「惱」，二者有關聯。此話怎講？前面呢，人家是慈悲為懷 一心想幫助我們去除罪業，因此在大眾面前 問一些問題 讓我們有機會發露懺悔，然而，我們卻因此惱羞成怒，惡言相向，此即惱。

這裡特別用了「暴惡言」、「高暴粗言」等詞語，是吧？意思是當下以非常粗惡的言語罵回去。

《集論》云：「忿恨居先瞋之一分心戾為體」，意思是…先是忿恨，接著是惱，而此惱，亦由六根本煩惱中的「瞋」那邊出來的，因此，心戾，即是惱的體性。惱的作用，則是「高暴粗言所依為業，生起非福為業，不安穩住為業。」

惱這樣的心所來說，第一會讓人想罵回去，此即高暴粗言；再者，既是惡言，自然是非福業；最後，自己的心，也是處於一種完全不愉快的狀態，故曰不安穩住為業。這些都是惱的作用。

－轉自：道次世界
  http://www.lamrimworld.org/