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Structure: interleave Chinese source and English target paragraph-by-paragraph.
Structure: interleave Chinese source and English target paragraph-by-paragraph.
**Preferred workflow**: when the DOCX manuscript has both languages in 1:1
**Preferred workflow**: when the DOCX manuscript has both languages in 1:1\ncorrespondence, extract directly from DOCX. No PDF needed — the DOCX English IS\nthe target. Adapt `scripts/gen-bilingual-docx.py` as a starting point.\n\nPitfall: DOCX manuscripts sometimes order CN content before EN content within a\nsection (CN heading → CN body → EN heading → EN body) rather than strict\nCN→EN→CN→EN alternation. The simple extraction in `gen-bilingual-docx.py` fails\nfor these. Use block-based extraction instead — see\n`references/proofreading-patterns.md` for the approach.
correspondence (Chinese, blank, English, blank), extract directly from DOCX.
No PDF needed — the DOCX English IS the target. See
`references/proofreading-patterns.md` for the extraction script logic.
**Title & subtitle**: adjacent pair (source, target, no blank between), then a single blank line before the next pair.
**Title & subtitle**: adjacent pair (source, target, no blank between), then a single blank line before the next pair.
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-`dj2docx.fish` — convert `target.dj` → `/tmp/<dirname>-英文.docx` via pandoc.
-`dj2docx.fish` — convert `target.dj` → `/tmp/<dirname>-英文.docx` via pandoc.
We are living in an increasingly restless age. For more than two hundred years since the Industrial Revolution, people have directed their efforts outward, building ways of life centered on material accumulation and technological progress. With the full arrival of the AI era, technology is advancing at an exponential pace; yet the overall condition of human life has not improved accordingly. On the contrary, beneath the surface of technological prosperity lie growing imbalances and difficulties, along with increasingly widespread anxiety and confusion.
In the past, machines replaced a large amount of routine labor, making life much more convenient for people. Today, even more forms of work—including intellectual activities such as writing and design—are being taken over by AI. For many people, work is a central pillar of life: a way to realize their personal value, achieve success, prove themselves, and give structure to their days. But when these abilities are no longer unique to human beings, what is the value of being alive? Where does the path forward lie?
In 2018, I had a dialogue with the philosopher Zhou Guoping on the topic: “In the Age of Artificial Intelligence, Where Is Humanity Headed?” In our conversation, we discussed that human beings can find peace and purpose by turning inward—by understanding and improving themselves, discovering value within life itself, and becoming better human beings. No matter how far AI develops, the fundamental questions of human life must still be resolved by human beings themselves. Even the simplest activities—such as eating, sleeping, and bodily functions—cannot be replaced by AI. How much less can it replace the inner work of adjusting our mindset, awakening wisdom, cultivating morality, and developing a sound and integrated character.
More than a hundred years ago, Philosopher Nietzsche declared that “God is dead,” calling for a revaluation of all values. Today, we face a similar challenge. In the relatively stable past, we often equated having with being. We believed that having a career, fame, or wealth defined who we were. Our attention was directed toward “what we have,” while “what we are” was largely overlooked. But in today’s world of uncertainty, it is difficult to predict how long what we possess will last or when it might disappear. In times of poverty, people often believed that once they had money, they would gain a sense of worth and live happily. Yet as more people have become materially wealthy, it has become clear that wealth and happiness are not the same. Possessions are only the outer extension of life; the true core lies in who we are.
Some scholars at Harvard have observed that two of the most active intellectual trends on campus today are artificial intelligence and a growing culture of healing and well-being, which includes topics ranging from physical and mental health to questions of life, death, and ultimate meaning. The latter points directly to the fundamental questions of human life—an area in which Eastern wisdom, especially the Chinese traditions of Confucianism, Buddhism, and Daoism, has long been particularly insightful. At its core, this wisdom seeks to help people find peace and purpose in life, guiding them toward self-understanding, inner balance, and the cultivation of a wholesome character. Such wisdom, which attends to the holistic growth of human life, is especially needed in today’s world.
Everyone here comes from the Motherly Love Academy and is dedicated to education. Today, however, school education largely focuses on the transmission of knowledge. Much attention is placed on which university to apply and what major to study, with an emphasis on competition and ranking-driven evaluation. Such a narrow system of assessment creates enormous pressure and psychological strain, leaving both teachers and students feeling overwhelmed. In fact, the role of a teacher is not only to impart knowledge, but also to cultivate the whole person—to place human development at the center, guiding students toward healthy growth rather than focusing solely on academic achievement, employment, or material survival.
Chinese cultural identity may be understood in two dimensions. One is our physical heritage, passed down through generations. The other is a cultural and spiritual lineage that shapes our character, mindset, values, and ways of engaging with the world. Confucianism emphasizes learning in order to become a fully developed person; Buddhism teaches clarity of mind and insight into one’s true nature; Daoism encourages a return to simplicity and authenticity. All three place self-cultivation at the center, focusing on the cultivation and fulfillment of life itself. On this foundation, one may then contribute to family harmony, social responsibility, and the well-being of society. In figures such as Wang Wei, Liu Yuxi, Bai Juyi, Su Shi, and Wang Anshi, the teachings of Confucianism, Buddhism, and Daoism were deeply integrated. They upheld the Confucian spirit by actively engaging in society and serving the public, while also drawing upon Buddhist wisdom to settle the mind and transcend worldly attachments, embodying a harmonious ideal of “engaging in the world with a transcendent mind.” This tradition of thought—uniting compassion and wisdom—is especially needed in today’s world.
Overseas, many Chinese parents worry that children growing up in Western educational environments may gradually lose touch with their cultural roots. For this reason, they often place great importance on learning and preserving traditional culture. By contrast, people living in China are sometimes less conscious of this issue, and it is something worth reflecting on. Biological heritage belongs only to the material dimension, while cultural lineage carries a deeper spiritual legacy. Without this inner grounding, one’s cultural identity remains incomplete.
I have given many talks to the business community, which were later compiled into a book titled “Managing Business and Life.” Through my interactions with entrepreneurs, I discovered that many of them treat running a company as if it were running their entire life. They equate business success with personal success, measuring their own worth by the size and profits of their companies. In the end, even when their businesses perform well, they do not necessarily live happily. On the contrary, years of strain and pressure often bring various physical and psychological difficulties. Therefore, becoming a fully realized person is the true foundation for sustaining and enriching life. Achieving things is only one way of realizing life’s value—it is not the whole of life.
When we speak of being a good person, we naturally think of morality—such as the Confucian virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness, along with qualities like gentleness, kindness, respect, frugality, and humility. Some people feel that morality is merely a social expectation and wonder whether they will be taken advantage of if they uphold it while others do not. Such thoughts arise from focusing only on short-term gains and losses. In fact, morality forms the foundation for a meaningful and stable life; it directly shapes how we live. In classical thought, a “beautiful person” does not refer to physical appearance, but to moral integrity and inner goodness—someone who cares for others with benevolence, upholds trustworthiness, and conducts themselves with balance and restraint in speech and action. Such a person brings a sense of harmony and goodness wherever they go. Even if moral conduct does not produce immediate material rewards, it will bring lasting and far-reaching benefits over time. In this sense, morality is a form of life wisdom: it teaches us how to conduct ourselves and how to live this life well.
In daily life, design is everywhere—from clothing and household items to urban architecture and public spaces. Yet these forms of design are external, and our connection with them is only temporary. No matter how refined such designs may be, can they truly determine whether we are living well or happily? Clearly not. What matters most is the design of life itself: knowing what to choose, what to cultivate, and what kind of person we become. This is the design that is most deeply connected to who we are.
In my talks, I often say that “who you are is more important than what you have.” With the development of material civilization, people have increasingly turned their attention to what they possess, even mistaking having for being—confusing what is secondary for what is fundamental. If one neglects being, no amount of possession can enhance the quality of life. On the contrary, people often become burdened by what they own, weighed down by it instead. This has become a common condition in modern society.
How can we design our lives? First, through wisdom—understanding the nature of life and clarifying what quality of life we wish to cultivate. Just as in product design, one must possess the necessary knowledge and understand user needs in order to create a good design. Second, through practical methods—knowing how to put the design into action. Otherwise, no matter how good the design may be, it will remain only an idea. There is a saying: “It is easier to change rivers and mountains than to change a person’s nature.” This illustrates how difficult it is to transform one’s life. Most people do not truly understand themselves. They live in confusion, never considering that life itself can be designed and that one can cultivate a better version of oneself.
This is precisely where traditional Chinese culture has particular strength. It brings together Confucian moral teachings, the Buddhist wisdom of life, and the practice of meditation. All three are indispensable. Without moral grounding, there is no willingness to change oneself, and nothing can truly begin. Without wisdom, one cannot see oneself clearly or understand how to change. Without meditation, one lacks the means to calm and train the mind, and therefore the strength to carry out that change.
To design our lives, the first step is to understand the current state. In Buddhism, there is a concept called ignorance, which literally means a lack of light. Buddhist teachings say that within every life there is a lamp of wisdom. When this lamp has not yet been lit, the inner world remains in darkness and nothing can be seen clearly. The very reason religions and philosophies arise is that human beings are filled with confusion about life and the world. Because of this confusion, we keep searching in every direction, seeking answers. The following questions are those that humanity has pursued tirelessly for thousands of years. In philosophy, they are often called ultimate questions.
First: Where do I come from? Some might say that we come from our parents, who gave birth to us. Yet what our parents provide is only the material basis of this body. Before this body was born, where was the “I”?
Second, where am I going? This is also a profound question. In Chinese culture, death has often been treated as a taboo—something people prefer not to discuss or confront. Yet when death approaches, anxiety and fear often take hold, and many depart helplessly—clinging to life, reluctant to let go, and utterly at a loss. Recently, I have been paying close attention to the field of palliative care. When illness reaches a stage where treatment is no longer meaningful, how can a person complete the final stage of life with peace and dignity? This is a question we must reflect upon. In ancient times, a fulfilled life was described as being blessed with the Five Blessings, one of which was a good death. Yet today, such peaceful endings are rare. More often, people endure great suffering through repeated medical interventions, dying with little dignity or quality of life.
Third, who am I? In the Great Meditation Hall of Amrita Retreat Center, there is a plaque bearing the words “Original Face; Original Mind.” It reminds us to ask: what truly represents “I”? Many people take the body or physical appearance to be the self, or identify the self with career, status, or honors. Yet these things only temporarily belong to us; they are not our true self. The “false self” formed in this way requires constant external support in order to be sustained. When our sense of security is built upon external conditions, we naturally hope that our careers will last forever and our status will endure indefinitely. Yet the reality we face is a world characterized by impermanence and change. Especially today, change is occurring at an unprecedented speed. This uncertainty shakes our expectation of permanence, leaving many people anxious, distressed, and insecure. The study and practice of Buddhism helps us see clearly what truly represents the “I.” Before a single thought arises, what is our “Original Face”? Only by understanding this can we find an unchanging ground within a constantly changing world.
Fourth, what is the true nature of the world? Modern science has discovered that only about four percent of the universe is visible to us, while the remaining ninety-six percent consists of dark matter and dark energy, which we cannot directly perceive. From a Buddhist perspective, our knowledge and perception of the world are extremely limited because they are constrained by our cognitive faculties. We often assume that what we see with our own eyes must be real and objective. How could it possibly be otherwise? Have you ever worn a VR headset? Once you put it on, the virtual world can feel strikingly real. In a similar way, the five aggregates function like the VR system through which we experience the world. They are the operating system we are born with. When we are born as human beings, we experience the world through a “human-mode” VR. If we were born as animals, we would experience the world through a “dog-mode” VR or a “bird-mode” VR, and what we perceive would be a completely different world. Why is this so? Buddhism explains this through the concept of *karma*. Karma determines the kind of body we are born with, and through that body we come to perceive a corresponding world.
What is the truth of the world? It is not something that can be fully known through ordinary perception—through seeing, hearing, and sensing alone. This is why religions arise and philosophy continues to ask its deepest questions. Buddhism places particular emphasis on seeing things as they truly are. Such seeing means that one’s understanding is aligned with the actual nature of reality. Many of our afflictions in life arise from the way we perceive and interpret things. For example, when different people face the same situation, they often react in very different ways. These differences arise from differences in understanding. Before wisdom is awakened, everyone’s understanding is inevitably partial. If we cling to our existing views and think, “I see it clearly this way, so why does he see it differently?” This easily gives rise to opposition, conflict, and suffering.
Buddhism teaches that ordinary people are influenced by the three poisons: greed, aversion, and ignorance. Ignorance refers to delusion—an inability to see reality clearly. Because we do not see clearly, we form mistaken views of the world, which in turn give rise to attachment and desires. When we become overly attached to career, relationships, or children, the mind easily becomes entangled in restless thoughts, leading to anxiety, fear, and other psychological distress. This is what the Heart Sutra describes as “delusional dreams.” The opposite of greed is aversion—the tendency to resist, reject, or even hate people and situations we dislike. In this sense, the three poisons are the root of many forms of mental afflictions.
I have been invited to give lectures to the psychology community, and to participate in dialogues with psychologists at universities such as Peking University and Beijing Normal University. Since ancient times, Buddhism has been described as “the study of the mind,” and it shares many areas of concern with psychology. The difference lies in perspective. From the standpoint of psychology, greed, aversion, and ignorance are considered natural tendencies of the human mind. Only when they become excessive and lead to psychological disorders are they seen as conditions that require treatment. From a Buddhist perspective, however, greed, aversion, and ignorance must be addressed at their root; otherwise, the mind will never find lasting peace. Moreover, Buddhism offers meditation practices that provide practical methods for understanding and transforming the mind. Nowadays, mindfulness has become popular around the world precisely because people have discovered that through practicing mindfulness, one can gain deeper insight into the workings of the mind and address psychological problems in a more fundamental way.
Each person operates through two modes: a cognitive mode and a mode of needs and desires. We view the world through our cognitive patterns, and in the process we develop various needs and expectations. Without wise observation and discernment, emotions can easily be triggered, giving rise to distress and suffering. Those of you here who enjoy physical and mental well-being and can contribute kindness to society are truly blessed. Many people grow up in a largely random way, without ever examining or consciously shaping their lives. Moreover, today’s social environment is far from healthy. It is filled with utilitarian value systems and an endless flood of fragmented information. If we lack discernment, we continually throw mental “garbage” into our minds, forming unhealthy desires. Once these desires become habitual, we lose our inner autonomy and are carried along by the current. As a result, many lives become little more than a mixture of mistaken views and tangled emotions. Yet there is no need to feel discouraged. Even in such a state, the lamp of inner wisdom has not been extinguished. The key is to study and practice the *Dharma* so that this lamp can be lit—allowing us to see ourselves clearly and bring healing to both mind and body.
In a certain sense, life itself is also a product. Would you like to be an ordinary product, or a carefully crafted, high-quality one? We know that high-quality products require thoughtful design, and life is no different. If we hope to become better human beings, we must design our lives with care, so as to refine our character and elevate the quality of our lives.
Practicing Buddhism guides us to cease unwholesome actions and cultivate wholesome ones, ultimately perfecting the noble qualities of *buddhas* and bodhisattvas. On the one hand, it requires the complete elimination of greed, aversion, and ignorance; on the other, it aims at the realization of great wisdom and great compassion, thereby benefiting self and others and awakening oneself and others. Confucianism aims at becoming a virtuous person, a junzi; at a higher level, it aspires to serve the people with kingly virtue and achieve the character of a sage. Among the three imperishables in life, one must go beyond establishing virtue to establish both merit and teachings. This unfolds through nurturing moral character, building achievements, and transmitting thought, completing a life practice that moves from self-benefit to the benefit of others.
I once had a dialogue with Zhu Hanmin, Director of the Institute of Chinese Studies at the Yuelu Academy, on the topic “How to Establish One’s Mind and One’s Life.” We discussed the common ground between Buddhism and Confucian thought: both move from perfecting personal character to benefiting society, and at the same time, benefiting society serves as a supportive condition for perfecting character. Buddhism emphasizes compassion, and Confucianism stresses benevolence. To realize compassion and embody benevolence, we cannot do without serving society and benefiting all beings.
In Buddhism, *bodhicitta* has two dimensions: awakening and altruism. Bodhi signifies awakening, while altruism means not only awakening oneself, but also helping others awaken. Some people regard Buddhism as passive or concerned only with personal liberation. In fact, Buddhism distinguishes between the *Theravada* (Lesser Vehicle) and the *Mahayana* (Greater Vehicle). The Theravada emphasizes individual liberation, whereas the Mahayana takes benefiting both oneself and others as its mission. Accordingly, Mahayana practice cannot be separated from sentient beings. As stated in the Practices and Vows of *Samantabhadra* *Bodhisattva*: “All sentient beings are the roots of the tree; all buddhas and bodhisattvas are its flowers and fruits. By nourishing sentient beings with the water of great compassion, one can accomplish the wisdom flowers and fruits of the buddhas and bodhisattvas.” Just as fruits cannot exist without roots, if we wish to attain the fruits of practice like those of buddhas and bodhisattvas, we must continually benefit sentient beings—like watering the roots so that the tree may blossom and bear fruit.
2．人有自救能力
2. Human Beings Possess the Capacity for Self-Liberation
Whether in Confucian self-cultivation or Buddhist practice, the goal is to refine one’s character and benefit others. Yet our present condition is such that, on the one hand, we do not clearly see ourselves, and on the other hand, we must face the many limitations and imperfections of human life. Starting from such a point, can we still achieve this goal?
Buddhism points out that every person possesses the capability for self-liberation. This is one of the greatest differences between Buddhism and other religions. Many religions hold that human beings lack the ability to change themselves and must believe in a god, relying on divine grace for salvation. Buddhism does not acknowledge a creator god who governs the world. Although we are presently ordinary beings, within life itself there exists the potential for awakening. In this respect, sentient beings and buddhas are not different.
Thus, life is like the sky, with two layers. Although it may be covered by dark clouds, behind them there is always a clear, cloudless sky—ever-present and never far away. It is only because our attachments, distortions, and delusive thoughts are so numerous that we live as though we were dwelling within the clouds. What we see is only a very limited area around us; everything else is obscured, making it hard to experience the inner coolness and tranquility. Even when the sky occasionally reveals itself, because we do not recognize it, it passes in a flash—seeming to exist, yet as if it does not.
Although there are many methods in Buddhism, at their core they all aim to disperse the clouds that obscure the mind. In particular, *Chan* Buddhism employs various unexpected means to enable practitioners, at a certain moment, to see their original mind. It is like when the clouds thin out—one gust of wind, and the sky is revealed. Further, practitioners are guided to become continuously familiar with it and to sustain it. Through direct recognition of the mind, one gains the ability to abide in the cloudless sky, thoroughly resolving confusion and afflictions.
因为具备觉醒潜质，所以人是可以自我疗愈、自我救赎的。这是佛陀发现的，也是他对人类的最大贡献。
Since we possess the potential for awakening, human beings are capable of self-healing and self-liberation. This is what the *Buddha* discovered, and it is his greatest contribution to humanity.
Many people feel that destiny has already been predetermined and cannot be changed by human effort. Some even suggest that human beings are kept on Earth by higher forms of life in the universe. Such ideas arise because, within the vast universe, Earth appears extremely small and insignificant. Seen from nearby Mars, Earth would be no more than a "pale blue dot". As for human beings living on this tiny planet, we seem even more insignificant—like dust drifting in the wind. If that is the case, how could we possibly have the power to steer our own course?
From the Buddhist perspective, both the vast universe and each individual life follow the law of causes and conditions. We do not come into this world as blank slates. Who we are today is not determined solely by the efforts of this lifetime, but also by the accumulation of life from beginningless time. Many people do not believe in *samsara*, thinking it is an unprovable hypothesis. On this issue, I usually offer three perspectives for understanding.
First, do you believe that people possess innate talents? Throughout human history, countless geniuses have emerged in fields such as music, painting, writing, mathematics, and physics. Where do their talents come from? They are nothing other than accumulations from past lives. What was learned and practiced before becomes talent in the present. If one acknowledges the existence of talent, it suggests that life did not begin only in this lifetime. The ancients once said, “By the time one reads books in this life, it is already too late.” Why is it considered late? Without cultural cultivation carried over from past lives, the starting point in this life is already far behind. To become a great writer through only a few decades of effort is unlikely. This is not to deny the value of effort. From the perspective of an individual life, every effort bears fruit. Yet in comparison across individuals, some differences are formed over many lifetimes and cannot be changed in a short time.
Second, do you believe that there are karmic affinities between people? We all have such experiences: with some people, we feel an immediate sense of familiarity and joy; with others, we feel inexplicably uneasy or distant upon meeting. Why does this happen? From the perspective of samsara, it is easy to understand. Over countless lifetimes, we have formed innumerable bonds of love and hatred with sentient beings. These experiences are like seeds buried deep in the subconscious. When former objects of connection reappear and we meet again, those seeds are awakened, giving rise to instinctive responses.
Third, do you believe that human beings have a destiny? There is a popular saying today: “Being born well is a kind of skill.” One’s family background, environment, and access to education all have a profound influence on the course of a life. From a Buddhist perspective, this so-called “skill” is in fact the result of karmic forces accumulated in the past. Even the fortunes and misfortunes of this life are not determined solely by present effort, but arise from the combined effects of many causes and conditions. What we often call luck or misfortune is, in truth, the unfolding of karma.
Although Buddhism acknowledges that destiny follows discernible patterns, it is not fatalism. Instead, it introduces the concept of karma. Karma refers to action—physical, verbal, and mental. Our present personality, values, interests, and ways of thinking all arise from karma. By changing our current actions and intentions, we can transform karma and thereby alter the direction in which destiny unfolds.
How do we change karma? We must follow the pattern by which character is formed. By accepting certain cultures and ways of thinking, we form views; when views are put into practice, they produce behavior; accumulated behavior becomes habits; repeated habits shape character; and, over time, character solidifies into personality. These are the seven layers through which life is formed. Every life unfolds according to its own causes and conditions. If we wish to live a certain kind of life, we must make conscious choices in our actions of body, speech, and mind.
In sum, human beings possess both the potential for self-liberation and the autonomy to choose their actions and transform causes and effects. On this basis, we are fully capable of designing our lives and realizing the vision of shaping our own destiny.
四、人性，是设计生命的基础
IV. Human Nature: The Foundation for Designing Life
设计生命的前提，是认识人性。什么是人性？
To design life, one must first understand human nature. What, then, is human nature?
Western thought values reason and sees it as the core of human nature and our highest potential. Ancient Greek philosophers have argued that reason is what sets human beings apart from other forms of life. Humanist thinkers later emphasized that human dignity comes from reason and free will, and by the time of the Enlightenment, reason had been elevated to the very foundation of morality and knowledge. This is why humans have developed five thousand years of civilization, while animals have not. Yet although reason has enabled extraordinary achievements, it has also given rise to exploitation, war, and tyranny. History shows that reason, when distorted by ideology, can even be used to justify atrocities such as genocide.
如何善用理性？需要具备两点。
How, then, can reason be used wisely? Two things are essential.
First, we must establish a clear and meaningful purpose in life. Many Western philosophers have pointed out that modern civilization has created a highly commercialized system that draws people deeply into it. Life becomes centered on material pursuits, trapping us in a cycle of working, earning, and consuming. At the same time, technological and instrumental rationality increasingly dominate our lives, gradually alienating human beings and turning us into mere tools of production. We therefore need to ask ourselves: what should reason ultimately serve? The pursuit of profit and corporate expansion, or the well-being of humanity and the flourishing of society? Only when the goal is clear can reason play a truly positive role.
Second, although reason represents a higher form of human thinking, it is not necessarily correct. For example, classical syllogistic logic derives conclusions through a major premise, a minor premise, and a final conclusion, helping us structure our understanding. Yet this form of reasoning has fundamental limitations. The major premise itself is grounded in cultural traditions and underlying cognitive frameworks. People may adopt different major premises based on their own perspectives, and from there derive minor premises and conclusions. However, the major premise itself cannot be fully proven, and may still be evolving, with many variables involved. For example, in scientific inquiry, the progression from classical physics to relativity and quantum mechanics shows how earlier assumptions were gradually revised or overturned as understanding deepened. Premises once regarded as unshakable have been continually reexamined and refined, and the conclusions drawn from them have changed accordingly. This is why reason alone is not enough. Only when it is guided by truth—when we have a sound worldview, a clear outlook on life, and healthy values—can reason be used well.
In Chinese culture, Confucius taught that human nature is largely the same for everyone. What makes people different, he said, comes from habits and behaviors—hence the saying, “By nature, men are nearly alike; by practice, they get to be wide apart.” This reminds us how important behavior is. What we do repeatedly becomes habit, and over time, those habits shape our character and personality.
Mencius proposed the doctrine that human nature is inherently good. He believed that human nature contains four moral “sprouts”: benevolence, righteousness, propriety, and wisdom. As he famously said, “The feeling of commiseration is the beginning of benevolence. The feeling of shame and dislike is the beginning of righteousness. The feeling of modesty and complaisance is the beginning of propriety. The feeling of right and wrong is the beginning of wisdom.” A sprout, however, is only a beginning. It needs constant cultivation for goodness to grow. Mencius also claims that “if a person is well fed, warmly clad, and comfortably lodged, without being taught at the same time, they become almost like the beasts.” This shows that human nature is complex and multi-faceted, and that only through proper education can these moral sprouts develop rather than decay.
Building on this, Mencius introduced the idea of "innate moral knowledge and ability"—the capacity to draw on our inborn moral sprouts to distinguish right from wrong, practice virtue, and refine our character. Later, Wang Yangming developed this further with his teaching of "extend the innate knowledge of good," stressing that people must consciously awaken and live out this inner moral awareness. This line of thought closely resonates with Buddhism.
Buddhism teaches that every person possesses Buddha-nature—the seed of goodness—but also demonic-nature, marked by greed, aversion, and ignorance. Only through proper education and practice can the seeds of goodness be nurtured into a great tree, allowing Buddha-nature to awaken and demonic-nature to be eliminated. Without education, or with misguided education, demonic-nature can grow instead, turning a person into a beast—or even worse than a beast.
In this sense, becoming a Buddha or a demon depends on a single thought. This “single thought” can be understood as choosing between different inner channels. When we cultivate precepts, concentration, and wisdom, we activate Buddha-nature—this is choosing the channel of Buddhahood. When we give free rein to greed, aversion and ignorance, and follow harmful habits, we fall into the channel of demonhood. These two channels cannot coexist. Choosing the path of Buddhahood is, at the same time, the process of eliminating demon-nature. Conversely, without fully eradicating demon-nature, one cannot attain Buddhahood. As the saying goes: “A single thought can awaken to Buddhahood, and a single thought can sink into delusion. A single thought can rise toward heavenly states, and a single thought can fall into realms of suffering.” Recognizing this dual potential of human beings is a crucial foundation for designing one’s life.
Beyond understanding human nature, insight into the human mind is equally important. When we designed the Amrita Retreat Center, we used many different elements—traditional materials as well as modern ones, Eastern elements alongside Western ones. In fact, any product in the world is made up of different components. Human character is no different. It is constructed from many different mental factors.
The mind contains many different mental states. Broadly speaking, they can be divided into two types: negative and positive. Negative mental states continually generate suffering and distress, trapping us in a vicious cycle of inner exhaustion. On the other hand, positive mental states energize us, bring joy, and enable us to extend kindness, warmth, and benefit to others and to society. Traditional psychology mainly focuses on addressing negative mental states and the disorders they cause, while positive psychology emphasizes cultivating positive mindsets to improve the quality of life.
Once we understand these categories and their effects, we should examine our minds carefully. What negative states do we find—such as greed, jealousy, hatred, anxiety, narrow-mindedness, or arrogance? And what positive states are present—such as friendliness, warmth, humility, kindness, tolerance, gentleness, and compassion?
Next, we should examine to what extent these mental states arise in our minds, and what kinds of experiences they bring. Each of us directly experiences the states of our own mind. Like drinking water, only the one who drinks knows whether it is warm or cold.. We should also notice how these states affect our family, relatives, and friends. When you are restless or anxious, how do you feel, and how does that state ripple out to others? And when you are calm and at ease, what is your inner experience, and what kind of atmosphere do you create around you? When we reflect in this way, we will see that negative mental states not only cause our own suffering but also affect others, while positive states nourish ourselves and benefit those around us.
It is also important to recognize that although these mental states are currently present in our minds, they are not who we are. Just as when sorting building materials we distinguish what is useful from what is waste, we should likewise observe, discern, and choose among our mental states.
Through examining and understanding our mental states, we naturally begin to choose positive and wholesome ones. At the same time, we must gradually remove negative mental states in order to establish a stable foundation for positive qualities of mind.
In our curriculum, this is mainly achieved through two approaches. One is mindfulness practice, which unlocks awareness and helps us recognize and step out of the cycles of negative mental states. The other is altruistic practice. By helping others, we cultivate positive mental qualities within ourselves. These practices are arranged in progressive stages—beginner, intermediate, and advanced. Within each stage, development unfolds through seven phases: recognition, establishment, cultivation, training, familiarization, deepening, and completion. This gradual progression from the simple to the profound makes the system highly practical and applicable.
Every mental quality can be cultivated through training. Contemporary positive psychology also offers related practices, but Buddhism provides a more comprehensive and deeper training of the mind through teachings such as bodhicitta and the wisdom of emptiness. For example, at the beginner level of altruistic practice, we cultivate qualities such as gratitude, appreciative joy, understanding, empathy, acceptance, and generosity. We begin with gratitude and appreciative joy, learning to view the world and others with a grateful heart and to appreciate the strengths and goodness in others. On this basis, understanding, empathy, and acceptance naturally deepen. When these qualities are present, compassion is no longer just an abstract idea.
These mental states are the materials with which we design our lives. Once the materials are in place, we must further use meditation practice to redesign, manage, and reorganize our inner life. I have previously given talks on The Psychology of Liberation. In fact, all Buddhist practices aim to help us understand human nature and the human mind, offering a systematic theoretical framework and practical methods for designing life.
- 第155行 EN heading `2. The Principles of Life's Continuity`
+ 第155行 EN heading `3. The Principles of Life's Continuity`
说明：TOC 中该条目中英文均为 "3"，正文 EN 标题却写为 "2."，疑为 typo。
## 二、人生最重要的设计
### 2． 心理问题
- 第233行 EN `warm or cold.. We should`
+ 第233行 EN `warm or cold. We should`
说明：双句号 typo。
## 四、人性，是设计生命的基础
### 2．人的两面性
（已修复：中文段落已拆分为二，匹配英文两段结构。）
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