夜上海-翻唱

也久仰 夜上海 献首歌 夜上海

生日快乐 事业顺利

陈若仪小姐

Happy Birthday to Malaysia's 54th Merdeka

And

Selamat Hari Raya Aidilfitri to All Malaysian

有朋友遠方而來, 不於樂呼. 舊友相聚, 充滿喜歡...

那年還能在上海再一聚? 緣呀... 也是很奧妙的東西...

夜上海-原唱

久违 -上海 Aug 2011

Happy Birthday, may you be well & happy

Mr Tan Din Ruey

夜上海，一首旋律優雅, 歌詞富有意義，百聽不厭的老歌。 加上周璇

獨特的歌聲， 真的， 像在森林中聽到一隻美麗的小鳥在唱歌！ Sing like

a bird... 繁華，優美的夜色，享盡感官的刺激，歡欣歌舞的背後，隱藏了

酸甜苦辣。導盡了人生的困苦， 都為了衣食住行。

所謂: 酒不醉人，人自醉 - 共勉之。

Reappearance by Aspiration

Found an interesting Sutta, the 120 Sankharupapatti Sutta from the Middle Length Discourses of the Buddha. By Buddha's own words, in his talk, reappearance by aspiration: it is your mind state that determines what you are now; what you will be after the dissolution of body; and even further, the deliverance of mind, that set yourself free by the wisdom. And finally, with the destruction of the taints, then you do not reappear anywhere again. So lucid and succinct talk! (ref. 37)

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.” ― “Venerable sir,” they replied. The Blessed One said this:

1. “Bhikkhus, I shall teach you reappearance in accordance with one’s aspiration. Listen and attend closely to what I shall say.” ― “Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
2. “Here, bhikkhus, a bhikkhus possesses faith, virtue, learning, generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do nobles!’ He fixes his mind on that, resolves upon it, develops it. These aspirations and this abiding of his, thus developed and cultivated, lead to his reappearance there. This, bhikkhus, is the path, the way that leads to reappearance there.
3. “Again, a bhikkhu possesses faith...and wisdom. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do brahmins!...in the company of well-to-do householders!’ He fixes his mind on that...This, bhikkhus, is the path, the way that leads to reappearance there.
4. “Again, a bhikkhu possesses faith...and wisdom. He hears that the gods of the heaven of the Four Great Kings are long-lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the heaven of the Four Great Kings!’ He fixes his mind on that...This, bhikkhus, is the path, the way that leads to reappearance there.
5. ....

37. “Again, a bhikkhu possesses faith, virtue, learning, generosity, and wisdom. He thinks: ‘Oh, that by realizing for myself with direct knowledge, I might here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints!’ And by realizing for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. Bhikkhus, this bhikkhu does not reappear anywhere at all.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

鄭丁賢‧人間有A

在台灣佛光山住了幾天，有機會和星雲大師，以及幾位法師結緣，獲得開示。其實，我不是佛教徒，也不是其它宗教的信徒。很多人以為，這是“無神論”（Atheism）；其實是一種誤解。

無神論者認為神不存在，甚至反對任何形式的宗教；他們更相信的是“人定論”，以人為中心，認為宗教是人的產物。

這種想法太過自大，往往是本身對宗教缺乏認識。

而我更傾向於“未知論”或“未定論”（Agnosticism），這是比較宗教學的一個術語。未知論者的涵義很廣。他可能接觸各種宗教，但都還未到塔信仰的層次；他也可能長期的探索宗教，卻還沒有確定信仰；或許，他視宗教為一門學問，是一種生命哲學。

或者，他認為生命和宇宙沒有答案。人從哪裡來？要往何處去？永遠都是謎。在宇宙和生命的面前，人太過渺小，怎麼可能找到答案。作為未知論者，有更大的探索和思考空間；而星雲大師是其中一個最好的生命導師。

大師宣揚人間佛教；宗教在人間，佛教是生活，就在生活中實踐佛理，用佛法找到生命的真義。

在佛光山見到大師數面。85歲的高僧，行動不便，多數時候要靠輪椅；眼睛看不清楚，瞇成一線。但是，大師思維清晰澄明，巧智慧心，以心為眼，道出真理。

同行問大師，世界最缺乏甚麼，最需要甚麼。大師毫不猶疑答說：“A”。原來，大師還保留揚州口音，A就是愛。

人生的痛苦，源自心中缺少愛，而起了懷疑、猜忌、仇恨。世界的災難，源自於人間缺乏愛，才有對抗、侵略、殺戮。大師以一生之力，每天寫作，耕耘不輟；在各地開講，諄諄開導；在世界開設了260多個道場，推動文化和教育。其實就是一個字：A。

大師對媒體人有特別期許，尤為愛護，就是希望媒體能夠協助引導正念，廣傳愛心，提昇社會，淨化人心。

我轉移話題，就社會目前對同志戀，同性婚的爭議，請教大師。大師一句話：“佛曰：‘不可說’”。

不可說，還是說了。“他們可以做，但是，其他人不能說。”大師的心，寬廣包容，含義卻也很深刻。

從中，領悟到大師以真善美看人生，鼓勵人們說好話，存好心，做好事；給人方便，給人歡喜，給人希望，給人信心。

我再請教，佛教對現代世界的意義。

大師開示，歷史上，沒有一場戰爭是以佛教為名，佛教的核心價值就是和平。當世界處於對立和對抗的形勢，當人類與環境的關係出現極大矛盾，佛教是一股暖流，從慈悲看世界，人間有A，世界和平。

大師領導佛光子弟和信眾，要在世界耕出這一塊A級福田。

怎样的新加坡容不下改过自新的杨伟光？

致2011年新加坡共和国总统候选人的公开信

2011年8月24日

敬爱的候选人先生，

我们是死囚杨伟光的家人。我们冒昧写这封信给您，因为您可能将是新加坡人民的最高代表。

伟光因为年少无知，被人利用运毒，伤害了新加坡人民，作为家人的我们感到无限愧疚，改过自新的伟光在接触佛法后更是希望能够将其余生投入于辅导狱友及警惕公众，现身说法，为新加坡反毒运动尽一份力量，作为救赎。

伟光看透人生无常，不畏生死，可是，却始终放不下命运悲苦的妈妈。我们没有伟光的智慧，更加无法用平常心看待自己挚爱亲人走上绞刑台的悲剧。每一天，我们都为伟光活多一天感到无比欣慰。每一天，我们也为伟光会不会明天就离我们而去而忧心如焚。

候选人先生，我们和您和广大的新加坡人一样，都希望自己的家人能够长命百岁，快乐平安。伟光的错误，有可能伤害了许多人的家人。如果处死他比让他活下去，能够保护每一个新加坡人的家人，我们不敢请求您和新加坡人宽恕伟光。可是，那么多毒贩在伟光之前被处死，并没能阻止他走上这条路，因为，犯案时的伟光根本不知道运送毒品会带来死刑。

处死伟光，可能会让一些本来已经知道贩毒会判死刑的人却步。让伟光留下来，却可能让更多人理解到贩毒的坏处。赦免伟光，并不是让伟光逍遥法外。他仍然需要在狱中度过余生，消耗青春。让一个人坐一辈子牢，在牢中细说一辈子的忏悔，难道不足以警世？伟光的忏悔感动了马新两国11万人，为什么我们不相信他也可以让迷途的羔羊看到迷失的自己？

候选人先生，有人说新加坡的成就与繁荣，建立在对法律与规则的一丝不苟。我们完全肯定新加坡的成功，也尊重新加坡的主权。然而，处死一个已经悔改的人，真的不是为了保护新加坡人，免于毒品之害，而是为了立威，告诉全世界：新加坡的法律不会转弯，即使法律允许的赦免权，也形同虚设。

候选人先生，这样的新加坡让人畏惧，不会让人敬爱。这样的新加坡或许可以给家境良好的精英保障，但是不会给命运多舛的小人物希望。这样的新加坡可能会在全球化的竞争中脱颖而出，但是也会让竞争的失败者绝望。这样的新加坡不允许你犯错，不允许你生命有第二次机会。这样的新加坡只会锦上添花，而不雪中送炭。

候选人先生，会处死伟光的新加坡是有效率但冷酷、完全社会达尔文主义的新加坡。我们希望您代表的是富裕而仁慈的新加坡，在当选总统后赦免伟光死刑。

富而仁的新加坡会给十多岁就离家失学、误入歧途，今天努力避免其他人重蹈覆辙的伟光第二次机会，也会给其他在竞争中失败、犯错的普通新加坡人第二次机会。

伟光代表了人的不完美，也代表了人改过向善的希望。

候选人先生，如果您当选为总统，请勿用您的签名处死这人性的希望。

谢谢。

杨伟光家人

顿首

鄭丁賢 - 全球化路線圖

國語教數理的列車未出發，已經有很多小朋友跳車。私立學校、國際學校，以及獨中的市場一片大好；報名的小朋友激增，全拜國語教數理所賜。

只要付得起費用，可以改乘汽車、高鐵、飛機；路線圖和全球化接軌，目的地是地球村。如果學費欠奉，或是有其它不便，必須報讀國中，那麼，就把命運交給教育部吧，雖然大家不確定會被帶到哪兒去。

在有限的時間內，教育部的選擇空間不大。其一是所有國中都改用國語教數理，其二是部份國中，在多數家長要求之下，可以保留英語教數理。不管是哪一種選擇，都可以預見幾年後的景象。

社會新生代將分為兩個群體。一是國語教數理的一群；一是英語（以及少數華語）教數理的一群。

這是兩條不同的起跑線，直接影響孩子們跑得多快，跑得多遠，跑向哪裡；他們選擇大學，踏入社會的際遇，也會不同。在過去的年代，能夠跑到甘榜或新村的邊界，已經不錯；但是，如今和未來，遠遠不足。

未來的要求，是跑遍地球村；而其路線圖，已經不單靠英語導航，而是靠多語，以及多元文化的能力。

就好像美國富豪，跨國投資人羅傑斯（Jim Rogers），他對全球化更為敏感，也更勇於探索和實踐。他瞭解西方的優勢，不過，也知道西方的問題；而東方的崛起，在他眼中，已經是必然。

西方已經負債累累，財富逐漸移往東方；全球化向債權人靠攏。作為資金經理，他必須對投資人負責；作為父親，他要為孩子做好準備。

他舉家從美國遷到新加坡，把小女兒Happy送入重點學校南洋小學就讀。8歲的Happy很快學會華語，而且和新加坡小孩一樣用功。

如果留在美國，Happy依然會是一個聰明、活潑，有創意、有同理心的美國小孩，不過，她不會學懂中文，也沒有機會汲取東方文化和價值觀。

留在美國，她會是一個優秀但平凡的美國人；來到東西方橋樑的新加坡，她很可能是一個更優秀傑出的地球公民。羅傑斯眼中，未來推動和領導世界者，不再是西方人，或是東方人，而是地球公民，因為他們最能配合全球化的需要。

羅先生和大馬教育部官員對全球化的認知，差距很大；他們擬定的路線圖，方向相反。在全球化時代，Happy的前景比較光明，還是大馬一般孩子更有前途？

羅先生要為Happy的前途負責，教育部則必須為十萬、百萬名大馬孩子著想。教育部作最後的決定前，應該參考羅先生的路線圖，為大馬新生代找到正確的方向。

Up Against a Wall? Sources of Unnecessary Confusion

This article can be found at UnfetteredMind.org

Many problems in meditation practice come from confusion about what we think should happen, what we want to happen, and what actually happens. One way to clear up this confusion is to be clear about the purpose, method, effects and results of meditation practice.

The purpose of meditation practice is to cultivate attention. The method is what we do to cultivate attention: place attention on the breath and rest. Effects are the experiences that arise in meditation practice. Results are the qualities and abilities that develop from doing the practice.

Consider the same four categories in the context of running. The purpose of jogging is to be physically fit. The method is to regularly run a set distance or time at a set pace. The effects of running vary. You are energized and invigorated on some days, tired and worn out on others, stiff or sore on some days, flexible and relaxed on others. The effects vary from day to day, on some days positive, on other days negative. The results are increased strength, muscle tone, endurance and general fitness.

The same distinctions apply to meditation. The purpose is to cultivate attention. The method is placing and resting attention on the breath. The effects are varied. On some days, meditation is like a peaceful rest in infinite open space. On other days, it is more like a struggle through a howling storm. On some days, attention is clear and stable. On other days, all we experience is distraction and pain. The results are an increase in the level of attention, the ability to stay in attention in both formal practice and daily life, and less reactivity in our lives.

Confusing effects and results with method

New students often tell me how frustrated they are with meditation. They’ve read a book or two and the instructions include such phrases as “Open your mind,” “Be centered,” “Let your mind be empty,” or “Be one with your body.” They can’t figure out what to do. That’s because these “instructions” are some of the effects of practice, and not methods.

When students sit down and try to feel centered, try to open their minds, and try to be one with their bodies, nothing happens and they end up feeling frustrated.

Tell a tense person to relax and he will usually become tenser in the effort. He is tense because he doesn’t know how to relax. Tell him to take a deep breath, let it out slowly, then take another breath, and let it out slowly. Then he will relax. The method is breathing slowly and deeply. The result is relaxation. In meditation, the method is resting attention on the breath. When you do this, you will, at some point, feel centered, your mind will open and relax, and you will feel more connected with your body.

Confusing effects with purpose

People often come to meditation with the express intention to feel centered or to experience a clear mind, free from thoughts. After a week or two of practice, they are frustrated or disappointed “I can’t meditate,” they say. “My mind is all agitated, and when it’s not agitated, I fall asleep. This obviously doesn’t work.” They have confused the purpose of practice with the effects. They haven’t yet appreciated that meditation requires effort in repeatedly returning to the breath and working through distractions such as agitation and dullness. Clear, stable attention develops from practice, not just because you decide to have a clear mind. To view turbulence as an error rather than something to work with is to confuse effects with purpose. Such an attitude undermines confidence and prevents attention from developing.

To avoid such problems in meditation or in any other discipline, be clear about these elements. Know the purpose, understand what to do and do just that. Observe what arises but don’t get caught up in experience, and be patient and consistent in the practice. Let the results develop over time.

Definitions and Examples	Meditation	Exercise
Purpose aim of practice	Cultivating Attention	Staying fit
Method what you do	Return to what is already there and rest	Jogging
Effects experiences arising from practice	Dull, distracted, relaxed, clear, stable, anxious	Energized, Invigorated, Stiff, sore, tired
Results abilities that develop over time	Increased clarity and stability in attention, less reactivity	Increased strength Stamina & muscle

If I Didn't Care ...

In the prologue/opening of the 1994 film, "The Shawshank Redemption" it begins with a scratchy car radio (on the soundtrack) plays the romantic and beautiful song: "If I Didn't Care," performed by the Group Inkspots:

If I didn't care more than words can say

If I didn't care would I feel this way?

If this isn't love then why do I thrill?

And what makes my head go 'round and 'round

While my heart stands still?

If I didn't care would it be the same?

Would my ev'ry prayer begin and end with just your name?

And would I be sure that this is love beyond compare?

Would all this be true if I didn't care for you?

........

Listening to this song, it soothes the soul, fills with joy ....

Simply love it ... A warm dedication to the Joy of World ...

The Marriage of Figaro- By Mozart

The theme song played in the movie of the Shawshank Redemption. The best of film ever seen. The amazing voice with the most famous piece of Mozart, the Marriage of Figaro, as the voice narrated (Morgan Freeman) on this video clip says:

"I have no idea to this day what those two Italian ladies were singing about. Truth is, I don't want to know. Some things are better left unsaid. I'd like to think they were singing about something so beautiful it can't be expressed in words, and it makes your heart ache because of it. I tell you, those voices soared higher and farther than anybody in a grey place dares to dream... "

The song symbolizes and gives hope ... The movie implies and carries meaningful messages, thought-provocating and the expressions are lucid and elegant. It is impressive, inspirational and life affirming and uplifting film. It manifests of friendship, patience, hope, survival, emancipation and ultimate redemption. Yes, salvation lies within.

Fear can hold you prison, hope can set you free. A free man at the start of a long journey whose conclusion is uncertain ....

Get busy living or get busy dying. That is god-damn right!

The Shawshank Redemption is currently one of the most beloved movies of the past decade. Don’t miss it!

On Desire, Imagination, and the Buddhist Path -Thanissaro Bhikkhu (Part 4)

Once you’ve silenced these voices, the next step is to take responsibility for your actions and their consequences. This requires being willing to learn from your mistakes. Several years ago, a sociologist studied students in a neurosurgery program to see what qualities separated those who succeeded from those who failed. He found ultimately that two questions in his interviews pointed to the crucial difference. He would ask the students, “Do you ever make mistakes? If so, what is the worst mistake you’ve ever made?” Those who failed the program would inevitably answer that they rarely made mistakes or else would blame their mistakes on factors beyond their control. Those who succeeded in the program not only admitted to many mistakes but also volunteered information on what they would do not to repeat those mistakes in the future.

The Buddha encouraged this same mature attitude in his first instructions to his son, Rahula. He told Rahula to focus on his intentions before acting, and on the results of his actions both while he was doing them and after they were done. If Rahula saw that his intentions would lead to harm for himself or others, he shouldn’t act on them. If he saw that his thoughts, words, or deeds actually produced harm, he should resolve never to repeat them, without at the same time falling into remorse. If, on the other hand, he saw no harmful consequences from his actions, he should take joy in his progress on the path, and use that joy to nourish his continued practice.

Although the Buddha aimed these instructions at a seven-year-old child, the pattern they outline informs every level of the practice. The whole path to awakening consists of sticking to the most skillful desire; you progress along the path as your sense of “skillful” gets more refined. If you act on an unskillful desire, take responsibility for the consequences, using them to educate that desire as to where it went wrong. Although desires can be remarkably stubborn, they share a goal—happiness—and this can form the common ground for an effective dialogue: If a desire doesn’t really produce happiness, it contradicts its reason for being.

The best way to make this point is to keep tracing the thread from the desire to its resulting actions and their consequences. If the desire causes suffering to others, notice how their corresponding desire for happiness leads them to undermine the happiness you seek. If the desire aims at a happiness based on things that can age, grow ill, die, or leave you, notice how that fact sets you up for a fall. Then notice how the distress that comes from acting on this sort of desire is universal. It’s not just you. Everyone who has acted, is acting, or will act on that desire has suffered in the past, is suffering right now, and will suffer in the future. There’s no way around it.

Unskillful desires don’t really give way, though, until you can show that other, less troublesome desires really can produce happiness. This is why the Buddha emphasized learning how to appreciate the rewards of a virtuous, generous life: the joy in fostering the happiness of others, the solid dignity and self-worth in doing the hard but the right thing. It’s also why his path centers on states of blissful, refreshing concentration. Accessing this refreshment in your meditation gives you immediate, visceral proof that the Buddha was no killjoy. The desires he recommends really do produce a happiness that can give you the strength to keep on choosing the skillful path.

That’s the next step: patiently and persistently sticking with the desire to do the skillful thing in all situations. This isn’t a matter of sheer effort. As any good sports coach will tell you, hours of practice don’t necessarily guarantee results. You have to combine your persistence with intent: sensitivity, discernment, ingenuity. Keep an eye out for how to do things more efficiently. Try to see patterns in what you do. At the same time, introduce play and variety into your practice so that the plateaus don’t get boring and the downs don’t get you down.

The Buddha makes similar points in his meditation instructions. Once you’ve mastered a state of concentration, see where it still contains elements of stress. Then look for patterns to that stress: what are you doing to cause it? Find ways to gladden the mind when it’s down, to liberate it from its confinements, to steady it when it gets restless. In this way, as you learn to enjoy rising to the challenges of meditation, you also gain familiarity with subtle patterns of cause and effect in the mind.

The fourth step, once you’ve mastered those patterns, is to push their limits. Again, this isn’t simply a matter of increased effort. It’s more a rekindling of your imagination to explore the unexpected side-alleys of cause and effect. A famous cellist once said that his most exhilarating concert was one in which he broke a string on his cello and decided to finish the piece he was playing on the remaining strings, refingering it on the spot. The most obvious strings in meditation are the specific techniques for fostering stillness and insight, but the more interesting ones are the assumptions that underlie the quest for skill: lack, strategy, dialogue, your sense of self. Can you learn to do without them? There comes a point in your meditation when the only way for greater happiness is to begin questioning these assumptions. And this leads to some intriguing paradoxes: If desire springs from a sense of lack or limitation, what happens to desire when it produces a happiness with no lack or limitation at all? What’s it like not to need desire? What would happen to your inner dialogue, your sense of self? And if desire is how you take your place in space and time, what happens to space and time when desire is absent?

The Buddha encouraged these queries by describing the awakened person as so undefined and unlimited that he or she couldn’t be located in the present life or described after this life as existing, not existing, neither, or both. This may sound like an abstract and unreachable goal, but the Buddha demonstrated its human face in the example of his person. Having pushed past the limits of cause and effect, he was still able to function admirably in this life, happy in even the most difficult circumstances, compassionately teaching people of every sort. And there’s his testimony that not only monks and nuns, but also lay people—even children—had developed their skillful desires to the point where they gained a taste of awakening as well.

So imagine that. And listen to any desire that would take you in that direction, for that’s your path to true happiness.

海鷗 - 不会迷失方向 ...

海鸥-翁倩玉

海鸥飞在蓝蓝海上，不怕狂风巨浪
挥着翅膀，看着前方
不会迷失方向，飞得越高

看得越远，它在找寻理想

我愿像海鸥一样
那么勇敢坚强