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• 作者：桃里寺主持 发布时间：2023-02-15 04:40:12

  和国内其他库尔德著作比起码还追溯了点奥斯曼时期，也就那样了，所以打个三星把。不得不吐槽国内库尔德著作更多像那些比较不入流智库报告汇编。因为我掌握了不少库尔德研究的数据库和材料，最近还会点拉夸的近东语言，觉得国内库学可以填补的东西不少。当然我现在顶多会点萨法维到恺加王朝库尔德信息。

• 作者：Vaudius 发布时间：2023-06-11 21:13:57

  帮助认清自己

• 作者：阅世书生 发布时间：2011-05-20 21:33:16

  古龙胜在氛围的营造、人性的挖掘。人物普遍有侠气，不局促。这是作者的洒脱和气度，决定了小说人物的风度。远非金庸可比。

• 作者：许慎 发布时间：2018-07-12 14:20:45

  工商社会处世篇。

• 作者：北 发布时间：2023-12-06 21:08:52

  挺好的 上千个字 不到十块钱买的书 孩子爱看

• 作者：黑电波 发布时间：2016-02-10 20:43:15

  风雅又风趣，从来野史比正史好看，而随笔式的野史就更好看了，因为不用看一堆来源考证。坊间说书一样，但行文又更风雅。

• 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]

• 世間好物不堅牢，彩雲易散琉璃脆

  作者：徐江屏 发布时间：2005-04-29 13:45:10

  讀完楊絳先生的《我們仨》好一陣子，一直沒敢多寫心得，怕一寫觸動了心頭上脆弱的神經，對老人形單影隻的處境湧上不可收拾的哀愁。有時整理書架，一眼望見台灣時報繁體版和北京三聯簡體版的《我們仨》並列，就只想見分別在封面及封底楊絳微顫的筆觸寫下的：「我一個人思念我們仨」，刻骨的心酸湧得人心疼。鼻頭一酸，眼睛就模糊了。硬忍著就是不讓淚流下來，一把年紀了，再這麼輕易就流淚，怎麼說都覺得「不要鼻子」。

  才剛讀了季季在中國時報人間副刊上登出的〈九五楊絳〉，頭段裏寫到：

  新舊交替年間，照例給深居簡出的前輩文友打電話，閒談近況，兼賀新年。歲月一年年為他們添壽，卻也一年年減損他們的健康。有的前輩往事模糊，言語困難；有的則衰弱多病，時常臥床。九十五歲的楊絳，年齡最長，思路卻最靈敏，談起一些我們共知的往事，以及一些我所不知道的新事，一件件不疾不徐，層次分明。後來說到生活，問她是否仍吃得不多，她答：但也不少。迂迴、含蓄，標準的楊絳語法。問她是否仍每天在大院裡散步，她答：耳朵有點背，怕人家同我招呼沒聽到失禮，不出去了，但是每天在家裡走七千步。思慮周密，毅力堅忍，典型的楊絳性格。

  說楊絳一個人的生活有多精彩，恐怕是不可能的。但要說有多悲戚，相較於其曾經歷過的風風雨雨，為錢鍾書、錢瑗，這三個人的家庭所共同經歷的悲歡歲月，諸般體會，恐怕楊絳在窗畔燈下回憶過往種種，仍能笑得出來。那苦放在心裏，是對不能一起共同生活的遺憾，對楊絳先生這般年紀，總要看淡，才有面對明朝太陽的勇氣。否則鑽了牛角，淨往悲裏走，楊先生恐怕也沒能活到如此的年紀。

  雖然《我們仨》問市已經有好一陣子，仍能不時讀到新的書評或感想文字，讀著讀著，老覺得讀者反而比楊絳先生更傷心，更感懷於如此孤單的境地。那古驛道上的追逐，後來走失了，只留下老人孤單身影的場景，無論如何都把人逼得心酸起來，熱淚盈眶自是免不了了的。只是對照起楊絳在《幹校六記》裏寫被當成牛鬼蛇神的慘狀，楊絳居然還能輕鬆以對，就不免讓更加對楊絳的堅忍毅力，有更深刻的體會。而在清華讀書網中讀到署名雪中伊人所寫的〈走近《我們仨》〉，從讀楊絳寫到憶自己故世的父親，兩段懷想，幽幽的牽動起相同的情愫，引起我留意的，卻是文章一開始所引楊絳在《我們仨》中寫到的詩句：

  世間好物不堅牢，彩雲易散琉璃脆

  一時好奇，覺得楊絳所引的這詩句必有所本，而句法與錢鍾書自撰的詩句不太相符（錢鍾書甚少用如此淺白的譬喻），查了一下資料，白居易有首題為〈簡簡吟〉的詩，最後兩句是：「大都好物不堅實，彩雲易散琉璃脆」，寫蘇家小女早逝的事。全詩如下：

  蘇家小女名簡簡，芙蓉花腮柳葉眼。十一把鏡學點妝，十二抽針能繡裳。十三行坐事調品，不肯迷頭白地藏。玲瓏雲髻生菜樣，飄搖風袖薔薇香。殊姿異態不可狀，忽忽轉動如有光。二月繁霜殺桃李，明年欲嫁今年死。丈人阿母勿悲啼，此女不是凡夫妻。恐是天仙謫人世，只合人間十三歲。大都好物不堅牢，彩雲易散琉璃脆。

  而楊絳所引的應該是引自《金瓶梅》第二十六回「來旺兒遞解徐州　宋蕙蓮含羞自縊」潘金蓮計唆孫雪娥羞辱宋蕙蓮，宋蕙蓮含羞自縊一節的題詩。想到這層淵源，頓生「好景不常」之慨。楊絳先生隻身孤影在家裏走七千步的身影，想來更寂寥了。

  也許楊先生不這麼認為，身為讀者，沒有如此堅毅的意志，只能在閒讀《我們仨》時，自淫在想像的溫情裏，慶幸自己享有的幸福生活。