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《哑舍》全系列画师晓泊全新花签系列书签。晓泊以飘逸华美的画风， 优雅含蓄的上色见长，画面处处蕴藏着古雅之风。 高档礼盒包装，内含36张精美书签、1本淡雅随笔本，1枚马口铁Q版花卉徽章，更能扫码聆听资深CV特别录制的诗词朗诵，让每一张“花签”都是花与诗的温柔絮语。

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《哑舍》全系列画师晓泊全新花签系列书签。晓泊以飘逸华美的画风， 优雅含蓄的上色见长，画面处处蕴藏着古雅之风。 高档礼盒包装，内含36张精美书签、1本淡雅随笔本，1枚马口铁Q版花卉徽章，更能扫码聆听资深CV特别录制的诗词朗诵，让每一张“花签”都是花与诗的温柔絮语。

• 作者：树树 发布时间：2018-02-11 01:38:18

  读史名志，所属皆人杰。值得一读再读。

• 作者：Esdese 发布时间：2022-06-27 17:37:20

  非官方编纂而无法律效力

  法考教材（非官方）

• 作者：YAYA 发布时间：2019-03-27 19:23:50

  很棒，很详细精炼没有废话，目的、步骤、原因、作用等等一目了然，很详尽

• 作者：巴伐利亞酒神 发布时间：2023-11-20 15:42:43

  如果出个无字版，肯定会给五星。文字的感觉就是啰嗦、累牍，以及略显恶臭的圈子文化。

• 作者：jojo 发布时间：2014-06-06 17:50:36

  just so so

• 作者：未济鳥 发布时间：2009-03-10 01:08:33

  名字叫的好听 实际内容极其简单，

• 不是評論──從王安石到舒亶．讀《全宋詞》

  作者：Miski 发布时间：2007-02-08 21:54:21

  ※以下，出於全宋詞．唐圭璋編．宏業書局印※

  ◎桂枝香原詞

  　登臨送目，正故國晚秋，天氣初肅。

  　千里澄江似練，翠峰如簇。歸帆去棹殘陽裏，背西風、酒旗斜矗。

  　綵舟雲淡，星河鷺起，畫圖難足。

  　念往昔、繁華競逐。歎門外樓頭，悲恨相續。

  　千古憑高，對此謾嗟榮辱。六朝舊事隨流水，但寒煙、芳草凝綠。

  　至今商女，時時猶唱（案「唱」原作「歌」，據樂府雅詞卷上改），後庭遺曲。

  ◇

  ※以下，出於新譯宋詞三百首．汪中注譯．三民書局印※

  ※清末民初．朱祖謀晚年選※

  ◎桂枝香原詞

  　登臨送目，正故國晚秋，天氣初肅。

  　千里澄江似練，翠峰如簇。歸帆去棹斜陽裏，背西風，酒旗斜矗。

  　彩舟雲淡，星河鷺起，畫圖難足。

  　念往昔、繁華競逐，歎門外樓頭，悲恨相續。

  　千古憑高，對此漫嗟榮辱。六朝舊事如流水，但寒煙衰草凝綠。

  　至今商女，時時猶唱，後庭遺曲。

  ◎詞評

  　東坡見而歎曰：「此老乃野狐精也。」

  　李易安謂：「王介甫、曾子固文章似西漢，作小歌詞，則人必絕倒，不可讀也。」

  　汪中：「此篇又何遜於美成、稼軒？」

  　劉熙載於《藝概》云：「公詞雅素，無五代香澤之習，深情之士，自爾不如。」

  ◇

  ※以下，出於唐宋詞精選百首．王熙元選．地球出版社印※

  ※出處有些模糊，但據序云，應由唐圭璋的《宋詞三百首箋注》以及地球出版社出版品《唐宋詞新賞》選入。※

  ◎桂枝香原詞

  　登臨送目，正故國晚秋，天氣初肅。

  　千里澄江似練，翠峰如簇。征帆去棹殘陽裏，背西風、酒旗斜矗。

  　綵舟雲淡，星河鷺起，畫圖難足。

  　念往昔、繁華競逐。歎門外樓頭，悲恨相續，

  　千古憑高對此，漫嗟榮辱。六朝舊事隨流水，但寒煙衰草凝綠。

  　至今商女，時時猶唱，《後庭》遺曲。

  ◎詞評

  　周汝昌：「王介甫只此一詞，已足千古，其筆力之遒健，其境界之明闊，兩宋名家竟無二手，真不可及也！」

  ◇

  這首詞，是我極喜愛的。在我讀詞的經驗裡，就有二首詞是我時時念及、刻刻想起的。一首是舒亶的虞美人，一首就是安石的桂枝香。

  　　虞美人　　舒亶

  　　芙蓉落盡天涵水，日暮蒼波起。

  　　背飛雙雁貼雲寒，獨向小樓東畔倚欄看。

  　　

  　　浮生只合尊前老，雪滿長安道。

  　　故人早晚上高臺，寄我江南春色一枝梅。

  現在想想，為什麼會如許惦念呢？或許，是貪戀著雪滿長安道時，寄語故人捎朵梅花的溫馨；或許，是驚於登臨送目、綵舟雲淡的創語背後，壯麗而寂寥的人生。

  很有趣的，我極喜愛的兩首詞，其作者都與蘇軾扯上點關係。

  舒亶是當初彈劾蘇東坡的御史之一，也就是造成蘇東坡烏台詩案十分有力的舉證者。林語堂在其著蘇東坡傳中載道：「臣伏見知湖州蘇軾近謝上表，有譏切時事之言。流俗翕然，爭相傳誦，忠義之士無不憤惋。陛下自新美法度以來，異論之人固不為少……然包藏禍心，怨望其上，訕瀆謾罵而無人臣之節者，未有如軾也。應口所言無一不以譏謗為主。……陛下躬履道德，立政造士，以幸天下後世，可謂堯舜之用心矣。軾在此時以苟得之虛名，無用之曲學，官為省郎，職在文館。臣獨不知陛下何負於天下與軾輩，而軾敢為悖慢無所畏忌以至如是。且人道所立者，以有義而無逃於天地之間者，莫如君臣。軾之所為忍出於此，其能知有君臣之義乎？為人臣者苟能充無義之心往之以為利，則其惡無所不至矣……軾寓死不足以謝聖時，豈特在不赧不宥而已。伏望陛下付軾有司論如大不恭，以戒天下之為人臣子者。不勝忠憤懇切之至。」

  洪亮的蘇東坡新傳也有提到舒亶的狀子：「陛下發錢以本業貧民，則曰：『贏得兒童語音好，一年強半在城中。』陛下明法以課試群吏，則曰：『讀書萬卷不讀律，致君堯舜知無術。』陛下興水利，則曰：『東海若知明主意，應教斥鹵變桑田。』陛下議鹽禁，則曰：『豈是聞韶觸忘味，爾來三月食無鹽。』其他觸物及事，應口所言，無一不以譏謗為主，小則鏤板，大則刻石。」

  細看這兩位著東坡傳者提及的舒亶狀子，顯得對此很重視，至於烏台詩案的其它批東坡之御史，兩人都沒甚好話。林語堂也語帶尖刻道：「倘若我們能以君子之心度小人之腹，相信那些御史是由義憤而發，是深恨親愛的君王受辱而彈劾，這也是一種看法。」

  我是很喜愛蘇東坡，和其他人一樣討厭章惇；不過，我也喜愛王安石和舒亶的詞。王安石所受批評一直很多，正面的看法也很多，記得林語堂對像王安石這般不修邊幅的人嘲諷道：「天堂者，惡臭薰人的天使集中之處也。」林語堂最著力批評王安石的除了新法外，就是語言學；不過我倒覺得「波：水之皮也」的想法不壞，其實是很天真浪漫。不過這份天真浪漫出現在一個對新法如此急躁的安石而言，大概就成了他引人發噱的笑料。

  安石和韓非有個共通點，他們都是「天命不足畏，眾言不足從，祖宗之法不足用」的奉行者（『三不足』的說法還是蘇軾贈安石的）；事實上，各朝代的改革者都是力行這三句話。舒亶是傾向王安石的御史，也因此在王安石肅清御史台，連番罷黜十四位御史（其中包括程灝）時，舒亶仍穩穩不動。相較於素有惡名的李定（隱母喪不報繼續做他的官兒）、鄧淳（在王安石與呂惠卿間靠來靠去）、謝景溫（為了升官，將其妹嫁與安石弟），舒亶的惡行在蘇東坡傳中只此一條：「……呂惠卿由於他那頗有效能的偵察網……他派舒亶在路上追到鄭俠，搜查他的行李。」

  在全宋詞裡，對舒亶的介紹為：「亶字信道，號懶堂，明州慈谿人。慶曆元年（一零四一）生，治平二年（一零六五）進士，試禮部第一。元豐五年（一零八二），知制誥。六年（一零八三），試御史中丞，權直學士院。尋除名、追兩官勒停。徽宗朝，累除龍圖閣待制，崇寧二年（一一零三）卒，年六十三，有集，不傳。」在三民出版的宋詞三百首裡，又多加了：「近趙萬里輯有舒學士詞一卷」。

  由這份資料來看，舒亶在烏台詩案（一零七九）時是三十八歲的壯年，他比東坡小五歲；在元豐六年時到達生涯巔峰，然後馬上「尋除名、追兩官勒停」。

  很有趣，我翻了一些資料，元豐六年時呂惠卿當權，章淳是副相，按道理而言，舒亶的確是呂一派的人，又為何被除去原有官職呢？資料不足，只夠推想；有兩種情形，一種是呂一派的內鬥，對於親安石派與親呂派間的鬥爭，親安石派被鬥倒，是以舒亶被除名；另一種可能是舒亶在御史台仍然不改諫諍本色，大約提出了什麼讓呂派不高興的言辭，是以被除名。到了徽宗時，呂惠卿又被鬥倒，所以他被授與新職，不過似乎沒有上任，所以還是「待制」。

  全宋詞裡收錄了他五十首詞，總個看來，筆調十分可喜。悉摘幾句如下：

  　雲斷長空葉落秋，寒江煙浪靜，月隨舟；西風偏解送離愁。

  　聲聲南去雁，下汀洲。《散天花．次師能韻》

  　豐年，時節好，玉香田舍，酒滿漁家；算浮世勞生，事事輸他。

  　便憑從此酩酊，休更問、白雪籠紗。

  　還須仗，神仙妙筆，傳向畫圖誇。《滿庭芳．重陽前席上次元直韻》

  　霞冠，敧倒處，瑤臺唱罷，如夢中還。但醉裏贏得，滿眼青山。

  　華髮看看滿也，留不住、當日朱顏。

  　平生事，從頭話了，獨自卻憑欄。《滿庭芳．一日再置酒次馮通直韻》

  　何時鬥草歸，幾度尋花了。留得佳人蓮步痕，宮樣鞋兒小《卜算子．分題得苔》

  　向人如有意，不醉何時醉；便得一枝紅，猶勝兩鬢空《菩薩蠻．次劉郎中賞花韻》

  　謝傅老來思別墅，杜郎閒去憶鏖兵，何妨談笑下遼城？《浣溪沙．和仲聞對棋》

  　且盡紅裙歌一曲，莫辭白酒飲千鍾，人生半在別離中。《浣溪沙．勸酒》

  而我最喜愛的那首虞美人，題為「題公度」，我想公度是字，但卻不知道是誰的字，若有人知道，煩請回覆此篇，謝謝。：）

  因為喜愛詞中字句而愛其詞，因為喜愛其詞而善待其人；我想我便是如此。我喜愛安石的詩詞，但是不會因為他的政治行事為人風格而輕下判斷：不會覺得他是改革者而為他伸辯，不會為他迫害人民而對他反感。誠然對他的新法之政感到失之過躁、用之非人的可惜，但是無損他詩詞中的美麗；雖然他真是「修改千次不厭倦」，許多詩句都是給他修出來的，但是轉念想，杜甫還不是「吟安一個字，撚斷數莖鬚」「一詩千改始心安，頭未梳成不許看」，本來詩人詞人對作品的完成度都是要求很高，能夠出口成章誦句成詩的天才詩人畢竟很少。

  而舒亶，雖然他有名度太低，有名的也只有和蘇軾扯上點不清不白的關係，資料也太少，但是就我來說，那一首虞美人之溫厚，約莫成在晚年，不論他的人格上有什麼缺失，「故人早晚上高臺，寄我江南春色一枝梅」，這樣可喜的語句，實在令在下無法不心嚮往之。

• 创巴是个很有争议的人物

  作者：Peace 发布时间：2009-08-18 22:08:29

  http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

  酗酒，乱交，吸毒，最后死于酒精中毒

  =======================================

  Controversies

  There exist a number of controversies surrounding Trungpa's behavior.

  Despite the fact that as a monk he was supposed to be celibate, Trungpa began havng sex with women at the age of thirteen.[21] He nonetheless presented himself as a monk who was keeping the vinaya purely, and did not formally give back his vows until 1968.[22]

  Trungpa was known for his drinking of alcohol.[23] He began drinking regularly shortly after arriving in India, also a violation of his monastic vows.[24] Before his coming to America, Trungpa, while under the influence, drove a sports car into a joke shop in Dumfries, Scotland. He was left partially paralyzed and often in need of assistance to walk. On some occasions he was carried off-stage for being too drunk.[25] David Chadwick recounts:[26]

      Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

  Two former students of Trungpa, John Steinbeck IV (son of novelist John Steinbeck) and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to his addiction to alcohol, Trungpa had a "$40,000-a-year cocaine habit, along with a penchant for Seconal. . . although his drinking and sexual exploits were never kept secret, his staggering coke habit was well concealed from his students."[27] Among the things they found appalling:

      Women were trained as 'consorts.' That meant they knew what to do when he threw up, shit in the bed, snorted coke till dawn, turned his attention to other women and maybe even got in the mood for a threesome. Our little band of recovering Buddhists began to ask people if they thought this flagrant behavior constituted religious or sexual abuse. The standard answer you get from the male good old boys is . . that they never . .heard any woman complain about sleeping with Rinpoche. (I use that term loosely, because for years he was alcoholically impotent and would devise little sexual games such as using a dildo known as 'Mr. Happy' or insisting women masturbate in front of him.) . . . Many women, who felt they were no more than chattel, silently left the scene.[28]

  Another former student, Stephen Butterfield, noted that "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies . . . doubting the dharma and associating with heretics were causes for downfall . . .if this was the consequence of merely leaving the organization, what supernal wrath might be visting upon me for publicly question or discussing my experience of it?"[29] Butterfield noted the "disquieting resemblances" to cults, noting "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthily skeptical mind."[30] Nonetheless, he ultimately concluded about his experience of Trungpa's organization, "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[31]

  Trungpa was also famously antagonistic toward democracy; Butterfield noted "his views always reflected his dislike of democracy . . proposals for membership control of his organization were squashed."[32] Of Trungpa's purportedly "secular" Shambhala teachings, Butterfield said "they convey a definite authoritarian political outlook, elevating the leader above the follower, and silencing heresy," and that "the Shambhala mythology becomes increasingly complex and cultish in the upper levels."[33]

  An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of practice required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[34] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which center around samaya), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[35] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

      My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[36]

  Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[37] However, he also notes outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[38] Rexroth (in Miles, 1989) offers the observation that "Many believe Chögyam Trungpa has unquestionably done more harm to Buddhism in the United States than any man living", and called for his extradition from the United States.[39]

  Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin was gay and sexually involved with students while knowingly carrying HIV, one of whom became infected and died.[40]

  Rick Fields, historian of Buddhism in America,[41] writes that Trungpa "caused more trouble, and did more good, than anyone I'll ever know."[42]