福智團體一則消息

柯南

柯南 发表于 2014-8-22 22:48
我有種感覺:略過出離心 而講說"依師 菩提心 空正見", 是金女士比較希望滴 當然這不是說金女士已有出離心 所 ...

但是, 也有另一種可能就是: 不是因為不知道要有出離心, 而是刻意的不去講出離心.

因為相較於這些出家的法師(不專指福智的法師) 從外相上來說 提到出離心對金女士的過去及現狀 猶如利刺般的 讓金女士變得很沒說服力
..呵呵 ps: 所以有必要請人說一下並不是她不想出家 是日常法師說她可以不用出家 反正一定又是死無對證滴啦

引用：上日下常法師多寶講寺弘演略筆
.....
（本處訊）　九月九日，原在多寶講寺學法的男女居士及本處職工共十餘人，喜聞：上日下常法師將放棄午休時間，應邀在本寺沙彌堂，同衆居士座談。下午12：30，日常法師健步走進沙彌堂，衆居士圍座在日常法師身邊，結合自己的切身問題，暢所欲言，日常法師諄諄教誨，特別是女居士，學了《廣論》以後，明瞭「道之根本，親近善知識」，然善知識，戒律清嚴，而女衆障重根劣，無緣親近，心裏感到痛苦無比，日常法師深入淺出地開示：真正有佛法善根之人，決定依靠善知識，目的：聽聞正法，如理聞思，除盡自己罪障，使自己「正住、具慧、希求、敬法」才能與善知識相應，這才是真正的親近依止善知識。如你天天靠在善知識身邊，而心裏所思卻違善知識所教，則與善知識不相應，仍屬親近不了，因此，「親近善知識」，不在乎在不在身旁，主要是心是否照善知識所教授去做，能做到則相應了，即親近，……日常法師一番語重心長之開示，打開了女居士之心鎖，大家滿懷信心，決心再接再勵向菩提大道邁進。

希望女居士能打開心鎖 好好的親近善知識 學習道次第 不要總想著要當上師哈

柯南

開導女居士之後 再回到問題本身 為何日常法師會說依師 而沒直說出離心呢? 其實這有密意滴..呵呵
ps:日常法師與金女士的情況不同 他完全沒有避談出離心的必要

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