diff --git a/translate-files/人生百问/bilingual.typ b/translate-files/人生百问/bilingual.typ index 35df4cf..a0e560a 100644 --- a/translate-files/人生百问/bilingual.typ +++ b/translate-files/人生百问/bilingual.typ @@ -120,7 +120,7 @@ _A:_ What could be more meaningful? Not only is learning Buddhism for the sake o 仅仅从现象看，人们会觉得青春、爱情、财富、事业都值得追求，如果解脱了，这些梦想怎么实现？其实我们真正要解脱的是轮回本质，是内心的迷惑和烦恼。迷惑，是看不清生命真相，不知道"我是谁”，不知道"生从何来，死往何去”，不知道"活着为什么”；烦恼，是孤独、恐惧、焦躁、没有安全感等负面情绪。一旦解脱惑业，不论做什么，也不论在什么时空，我们都能自由自在。所以说，解脱和做什么并不矛盾，只是立足点完全不同。 -On the surface, people feel that youth, love, wealth, and career are all worth pursuing; if one is liberated, how can these dreams still be realized? In fact, what we truly need to liberate ourselves from is the nature of samsara: the delusion and affliction within our minds. +On the surface, people feel that youth, love, wealth, and career are all worth pursuing; if we are liberated, how can these dreams still be realized? In fact, what we truly need to liberate ourselves from is the nature of samsara: the delusion and affliction within our minds. 佛陀之所以得大自在，正是因为解脱惑业，开启无限的慈悲和智慧。尤其是大乘佛法，不仅要自己解脱，还要帮助众生共同解脱。所以解脱不仅是解决问题的过程，本身就是生命的意义所在，没什么比这更有意义了。 @@ -134,7 +134,7 @@ _Q:_ How should I continue my study and practice after taking refuge? How can I _答：_ 皈依后的进一步修学，是很多信众的普遍问题。在今天这个资讯发达的时代，我们可以接触不同宗派乃至不同语系的法门，可以听到全世界大德们的开示。但这些多样化的选择，对初学者不见得有益。因为他们并未具备选择能力，多半只能根据个人感觉而非对法义的理解作出判断。但凡夫的感觉又是变化无常的，所以不少人就热衷于跑庙找师父，天南地北，到处参访。而每位善知识的教导未必一致，最后就可能一片混乱。更有甚者，还会因此谤法谤僧。 -_A:_ Further study and practice after taking refuge is a common concern for many practitioners. In today's information-rich age, we can encounter methods from different schools and even different language traditions, and we can hear teachings from great masters around the world. But this variety of choices is not necessarily beneficial for beginners. They do not yet have the ability to choose, so for the most part they can only judge according to personal feeling rather than understanding of the Dharma. Yet the feelings of ordinary beings are impermanent and changeable, so many people become eager to run from temple to temple looking for teachers, traveling far and wide. +_A:_ Further study and practice after taking refuge is a common concern for many practitioners. In today's information-rich age, we can encounter methods from different schools and even different language traditions, and we can hear teachings from great masters around the world. But this variety of choices is not always beneficial for beginners. They do not yet have the ability to choose, so for the most part they can only go by personal feeling rather than understanding of the Dharma. Yet the feelings of ordinary beings are impermanent and changeable, so many people eagerly run from temple to temple looking for teachers, traveling far and wide. 所以建议大家先奠定修学基础，知道佛法要领和修行次第是什么，这样就不会偏执一端或不得要领了。三级修学就是针对这些问题设立的大众化修学体系，类似公共课，能与任何法门兼容，也是学习任何法门不可或缺的基础。有了这样的基础，自然会知道什么是适合自己的。 @@ -156,7 +156,7 @@ The integration of Confucianism, Buddhism, and Daoism has existed since ancient 事实上，儒学和佛法并没有必然联系。虽然儒家的伦理纲常对建立世间道德很重要，但佛法本身也有完善的人伦道德，是建立在缘起因果的基础上，有强大的哲学体系为背景，更具有说服力。所以学佛不一定要以儒家道德为基础，不一定先学《弟子规》再学三皈依。当然，你在学三皈依的过程中，学学《弟子规》也无妨，但不要形成必然的关系。 -In fact, Confucian learning and the Buddhadharma have no necessary connection. Although Confucian ethics and social norms are important for establishing worldly morality, the Buddhadharma itself also has a complete human ethics, founded on dependent origination and cause and effect, backed by a powerful philosophical system, and therefore more persuasive. +In fact, Confucian learning and the Buddhadharma are not necessarily connected. Although Confucian ethics and social norms are important for establishing worldly morality, the Buddhadharma itself also has a complete human ethics, founded on dependent origination and cause and effect, backed by a powerful philosophical system, and therefore more persuasive. === 博采众长需要高度 / Drawing on Many Strengths Requires Height @@ -170,11 +170,11 @@ _A:_ Once we have the view of the Dharma, all dharmas can become Dharma. Because 需要注意的是，这些理论是基于不同的思想体系，如果没有很强的吸收能力，看多了容易消化不良，甚至觉得彼此矛盾，无所适从。所以自己的定位和认识高度很重要。此外，人的精力很有限，应该集中精力一门深入，以后真有余力了，再广泛涉猎也不迟。如果开始就把战线拉得很长，恐怕力有不逮。 -What needs attention is that these theories are based on different systems of thought; if you do not have strong ability to assimilate them, reading too much can easily lead to indigestion, and you may even feel that they contradict one another and not know what to do. Therefore one's own position and level of understanding are very important. Moreover, human energy is very limited; you should concentrate your energy and go deeply into one door, and only later, if you truly have extra strength, it is not too late to read widely. +These theories are based on different systems of thought; if you lack a strong ability to assimilate them, reading too much can easily lead to indigestion, and you may even feel that they contradict one another and not know what to do. Therefore our own position and level of understanding are very important. Moreover, human energy is very limited; you should concentrate your energy and go deeply into one door, and only later, if you truly have extra strength, it is not too late to read widely. 其实对于学佛者来说，不论生活还是修行，都能在佛法中得到智慧引导。佛法的作用并不仅仅在于顶层建筑，而是可以遍一切处。了解其他思想，主要是为了弘法的方便。因为众生根机各异，以他们感兴趣的内容作为切入点，才能引起共鸣。 -Actually, for those who study Buddhism, whether in life or in cultivation, wisdom guidance can be found in the Dharma. The function of the Dharma is not merely as an overarching framework; it can permeate every situation. Understanding other schools of thought is mainly for the convenience of propagating the Dharma. Because beings have different capacities and inclinations, using content they are interested in as an entry point can strike a chord. +For those who study Buddhism, whether in life or in cultivation, wisdom guidance can be found in the Dharma. The Dharma does not function merely as an overarching framework; it can permeate every situation. Understanding other schools of thought is mainly for the convenience of spreading the Dharma. Because beings have different capacities and inclinations, using content they are interested in as an entry point can strike a chord. === 信仰是自由的 / Faith Is Free @@ -198,7 +198,7 @@ _Q:_ I studied in the United States for ten years and had quite a lot of contact _答：_ 如果一方面学着佛法，一方面看着基督教教义，却分不清哪种道理更有价值，更能说服自己，说明你还没有能力判断------佛法到底好在哪里。在这样的情况下，两种学习可能对你都重要，只好继续学。学到哪一天，你确定什么更究竟，才能作出选择。 -_A:_ If on the one hand you are studying the Dharma while on the other hand you are reading Christian doctrine, yet you cannot tell which teaching is more valuable or more convincing to you, this shows you do not yet have the ability to judge—where the excellence of the Dharma actually lies. In such a situation, both kinds of study may be important for you; you just have to continue studying. Only when one day you determine which is more complete can you make a choice. +_A:_ If on the one hand you are studying the Dharma while on the other hand you are reading Christian doctrine, yet you cannot tell which teaching is more valuable or more convincing to you, this shows you do not yet have the ability to judge where the excellence of the Dharma actually lies. In such a situation, both kinds of study may be important for you; you just have to continue studying. Only when one day you determine which is more complete can you make a choice. 但也可能，时间一天天过去，你却在"选择困难症”中陷得越来越深，越来越难以选择。所以还是要有方法，确定自己的诉求是什么，需要解决的是什么。然后带着问题考量，哪种教义对自己更有帮助，对生命和世界的解读更圆满。 @@ -212,11 +212,11 @@ _Q:_ I am Hui, and I should believe in Islam, but my karmic affinity with Buddhi _答：_ 从信仰层面来说，不可以同时皈依多种宗教。如果你皈依三宝，选择佛教，就意味着放弃对伊斯兰教或其他宗教的信仰。同样，如果你选择其他信仰，就意味着放弃了佛弟子的身份。信仰是人生归宿，就像你要去两个地方，目标不同，道路不同，无法既去这里，又去那里。但如果你只是去清真寺参加本民族的民俗活动，属于生活层面的，应该问题不大。 -_A:_ From the standpoint of faith, one cannot take refuge in multiple religions at the same time. If you take refuge in the Three Jewels and choose Buddhism, this means giving up faith in Islam or other religions. Likewise, if you choose another faith, it means giving up the identity of a Buddhist disciple. Faith is the destination of life; it is like wanting to go to two places with different goals and different roads—you cannot go both here and there. But if you are only going to the mosque to participate in the folk customs of your own ethnic group, this belongs to the level of daily life and should not be a big problem. +_A:_ In terms of faith, we cannot take refuge in multiple religions at the same time. If you take refuge in the Three Jewels and choose Buddhism, this means giving up faith in Islam or other religions. Likewise, if you choose another faith, it means giving up the identity of a Buddhist disciple. Faith is the destination of life; it is like wanting to go to two places with different goals and different roads—you cannot go to both. But if you are only going to the mosque to participate in the folk customs of your own ethnic group, this is a matter of daily life and should not be a big problem. 至于第二个问题，现在是一个信仰缺失的时代，原因很多，和十年浩劫有关，和长期以来的教育有关，也和教界的弘法薄弱有关。现在政府开始重视传统文化，为建设精神文明服务。我们也在不断探索，希望找到契合当代的传播方式。这需要大家共同努力，因为我们面对的是整个社会，不能仅仅靠几个人来做。 -As for the second question, the present is an age of loss of faith; there are many reasons. It is related to the decade of catastrophe, to long-standing education, and also to weakness in the propagation of the Dharma by the Buddhist community. The government is now beginning to value traditional culture to serve the building of spiritual civilization. We are also continuously exploring, hoping to find forms of propagation suited to the contemporary era. This requires the joint effort of everyone, because we are facing the whole society; it cannot rely on just a few people. +As for the second question, the present is an age of loss of faith; there are many reasons. It is related to the decade of catastrophe, to long-standing education, and also to weakness in the Buddhist community's efforts to spread the Dharma. The government is now beginning to value traditional culture to help build spiritual civilization. We are also continuously exploring, hoping to find ways to spread the Dharma suited to the contemporary era. This requires the joint effort of everyone, because we are facing the whole society; it cannot rely on just a few people. === 想出家该怎么做 / What to Do If You Want to Become a Monastic @@ -226,11 +226,11 @@ _Q:_ What conditions are needed to become a monastic? Can you become a monastic _答：_ 从自身来说，要对出家有正确认识。出家不仅是身份的改变，关键是内在的改变；不仅是出世俗家，更是出五蕴家，出生死家，出轮回家。这就必须认识到世俗生活的虚幻，学佛修行的意义，以追求解脱、走向觉醒作为唯一目标。这种发心才是出家正因。 -_A:_ For yourself, you must have a correct understanding of becoming a monastic. Becoming a monastic is not only a change of identity; the key is inner change. It is not only leaving the worldly household, but even more leaving the household of the five aggregates, leaving the household of birth and death, leaving the household of samsara. This requires recognizing the illusory nature of worldly life and the meaning of learning and practicing Buddhism, and taking the pursuit of liberation and the path to awakening as the sole goal. Such an aspiration is the right cause for becoming a monastic. +_A:_ First, for yourself, you must have a correct understanding of becoming a monastic. Becoming a monastic is not only a change of identity; the key is inner change. It is not only leaving the worldly household, but even more leaving the household of the five aggregates, leaving the household of birth and death, leaving the household of samsara. This requires recognizing the illusory nature of worldly life and the meaning of learning and practicing Buddhism, and taking the pursuit of liberation and the path to awakening as the sole goal. Such an aspiration is the right cause for becoming a monastic. 从戒律来说，出家前要把世间各种责任处理好，以免日后受到干扰，或是给僧团带来各种问题。从寺院来说，要对发心出家者有半年以上的考核，觉得你真心修行，能适应并遵守道场的生活规范，才会安排剃度。其中，信心道念是最重要的，这是能否过好出家生活的保障。 -From the standpoint of precepts, before becoming a monastic you should settle various worldly responsibilities so as not to be disturbed later or bring various problems to the Sangha. From the standpoint of the temple, there must be an evaluation of at least half a year for those who aspire to become monastics; only when they feel you truly wish to cultivate, can adapt to, and will abide by the rules of the monastery will they arrange ordination. Among these, faith and determination are the most important; they are the guarantee of whether one can live the monastic life well. +In terms of precepts, before becoming a monastic you should settle your worldly responsibilities so as not to be disturbed later or bring problems to the Sangha. For the temple, there must be an evaluation of at least half a year for those who aspire to become monastics; only when the community feels you truly wish to cultivate, can adapt to monastic life, and will abide by the rules of the monastery will it arrange ordination. Among these, faith and determination are the most important; they determine whether one can live the monastic life well. === 以建寺造像开发旅游如法吗 / Is Building Temples and Statues for Tourism Development in Accordance with the Dharma? @@ -240,15 +240,15 @@ _Q:_ Nowadays many places treat building temples and making statues as tourism d _答：_ 现在确实有地区为了发展经济、带动旅游而建寺造像，从佛教来说，这样做显然是不如法的。一个道场的存在，关键在于法的内涵，这样才能起到净化社会人心的作用，否则就和旅游景点没有本质区别了。遗憾的是，现在很多寺院也热衷于旅游开发，这和社会的大环境有关，也和教界缺乏良好的修学氛围有关。 -_A:_ It is true that some regions now build temples and make statues in order to develop the economy and promote tourism. From the Buddhist standpoint, this is obviously not in accordance with the Dharma. The existence of a practice place depends on its content of Dharma; only thus can it serve to purify the minds of people in society. Otherwise it is essentially no different from a tourist attraction. Regrettably, many temples are now also eagerly pursuing tourism development; this is related to the general social environment and also to the lack of a good atmosphere of study and practice in the Buddhist community. +_A:_ Some regions now build temples and make statues in order to develop the economy and promote tourism. In Buddhist terms, this is obviously not in accordance with the Dharma. The existence of a practice place depends on its Dharma content; only thus can it serve to purify the minds of people in society. Otherwise it is essentially no different from a tourist attraction. Regrettably, many temples are now also eagerly pursuing tourism development; this is related to the general social environment and also to the lack of a good atmosphere of study and practice in the Buddhist community. 我觉得，教界呈现一种什么状态，和众生的共业密切相关。如果众生恶业较重，就不易感得清净道场及大善知识的出现。所以我们不要过多责怪环境，也要考量自己：为什么生在这样的时代？由此策励自己精进修学。 -I believe that the state presented by the Buddhist community is closely related to the collective karma of beings. If beings' negative karma is heavy, it is not easy to attract the appearance of pure practice places and great teachers. Therefore we should not blame the environment too much, but also examine ourselves: Why were we born in such an age? From this we can encourage ourselves to study and practice diligently. +I believe that the state presented by the Buddhist community is closely related to the collective karma of beings. If beings' negative karma is heavy, it is not easy to attract the appearance of pure practice places and great teachers. Therefore we should not blame the environment too much, but also examine ourselves: Why were we born in such an age? This should spur us on to study and practice diligently. 作为学佛人来说，在顺应环境的同时，还要主动选择清净道场，选择堪为依止的善知识，主动调整自己的心行状态。在努力过程中，相信我们感得的外缘也会发生变化。 -As learners of Buddhism, while adapting to the environment, we should also actively choose pure practice places, choose wise teachers who are worthy of reliance, and actively adjust the state of our own minds and conduct. In the process of making effort, I believe that the external conditions we attract will also change. +As learners of Buddhism, while adapting to the environment, we should also actively choose pure practice places, choose wise teachers who are worthy of reliance, and actively adjust our own mental states and conduct. As we make effort, I believe that the external conditions we attract will also change. == 二、忆念三宝 / II. Recollecting the Three Jewels @@ -260,7 +260,7 @@ _Q:_ Shakyamuni Buddha is our original teacher, and there are also all Buddhas o _答：_ 这主要和净土宗的盛行有关。净土法门以信愿行作为修行资粮，即深信弥陀愿力，发愿往生西方。若能至诚称念弥陀名号，一心不乱，临终时就能蒙佛接引。对很多信众来说，这是一种容易听懂、接受并付诸实践的法门，历来就有广泛的信仰基础。只要是中国人，不论是否信佛，多少听说过"阿弥陀佛”和"西方极乐世界”，可见其流传之盛。相对其他净土，阿弥陀佛以四十八大愿创造的清净佛国更容易"移民”，这也是释迦牟尼佛为娑婆众生介绍的理想去处。 -_A:_ This is mainly related to the prevalence of the Pure Land school. The Pure Land method takes faith, aspiration, and practice as its resources for cultivation: deep faith in Amitabha's vow power, and the aspiration to be reborn in the West. If one can sincerely recite Amitabha's name with single-minded concentration, one will receive the Buddha's guidance at the time of death. For many practitioners, this is a method that is easy to understand, accept, and put into practice, and it has always had a broad base of faith. Almost every Chinese person, whether Buddhist or not, has at least heard of "Amitabha Buddha" and the "Western Pure Land of Ultimate Bliss," which shows how widely it has spread. Compared with other pure lands, the pure Buddha land created by Amitabha through his forty-eight great vows is easier to "immigrate to," and this is also the ideal destination that Shakyamuni Buddha introduced for sentient beings of the Saha world. +_A:_ This is mainly related to the prevalence of the Pure Land school. The Pure Land method takes faith, aspiration, and practice as its resources for cultivation: deep faith in Amitabha's vow power, and the aspiration to be reborn in the West. If we can sincerely recite Amitabha's name with single-minded concentration, we will receive the Buddha's guidance at the time of death. For many practitioners, this is a method that is easy to understand, accept, and put into practice, and it has always had a broad base of faith. Almost every Chinese person, whether Buddhist or not, has at least heard of "Amitabha Buddha" and the "Western Pure Land of Ultimate Bliss," which shows how widely it has spread. Compared with other pure lands, the pure Buddha land created by Amitabha through his forty-eight great vows is easier to "immigrate to," and this is also the ideal destination that Shakyamuni Buddha introduced for sentient beings of the Saha world. 称念"阿弥陀佛”的修行意义还在于，提醒我们忆念佛菩萨功德，念兹在兹，见贤思齐。"阿弥陀佛”意为无量光、无量寿，象征无量的慈悲和智慧。我们称念佛号，不仅要忆念西方的阿弥陀佛，更要唤醒自性弥陀、内在觉性。这样的信仰更直接，也更有深度。 @@ -274,11 +274,11 @@ _Q:_ I used to practice the Pure Land method of Buddha-recitation. After joining _答：_ 念阿弥陀佛的人很多，但念得相应的并不多。怎么念才能得力？净土宗的修行看似简单，抱定一句佛号即可。但你能不能对极乐世界生起真切信心？愿生西方的愿有多强烈？事实上，要把这句佛号念得有力量，必须有相应的见地，而不只是简单地念着。所以天台、华严、禅宗的祖师在念佛时，会把本宗见地带入这一修行，所谓"教宗天台、行归净土”"有禅有净土，犹如带角虎”，都是为修习净土法门提供支持。如果见地不能提高，虽然嘴上在念佛，但生活中依然带着错误观念处理问题，制造烦恼。事实上，这样的现象比比皆是。当修行不能用来对治现前烦恼，能解决生死大事吗？ -_A:_ Many people recite Amitabha Buddha's name, but not many do so in a way that truly connects. How should one recite to make it effective? Pure Land practice may seem simple—just hold fast to one Buddha name. But can you give rise to genuine confidence in the Pure Land? How strong is your aspiration to be reborn there? In fact, to make this recitation powerful, you need the corresponding insight; it is not enough simply to repeat the words. That is why the patriarchs of the Tiantai, Huayan, and Chan schools brought their own schools' insights into Buddha-recitation. The sayings "teachings based on Tiantai, practice returning to Pure Land" and "with both Chan and Pure Land, like a tiger with horns" all serve to support the practice of the Pure Land method. If your insight does not improve, then although your mouth may be reciting the Buddha's name, in daily life you will still handle problems with mistaken views and create afflictions. In fact, such cases are everywhere. If your practice cannot be used to counter the afflictions right before you, how can it resolve the great matter of birth and death? +_A:_ Many people recite Amitabha Buddha's name, but not many do so in a way that truly connects. How should we recite to make it effective? Pure Land practice may seem simple—just hold fast to one Buddha name. But can you give rise to genuine confidence in the Pure Land? How strong is your aspiration to be reborn there? To make this recitation powerful, you need the corresponding insight; it is not enough simply to repeat the words. That is why the patriarchs of the Tiantai, Huayan, and Chan schools brought their own schools' insights into Buddha-recitation. The sayings "teachings based on Tiantai, practice returning to Pure Land" and "with both Chan and Pure Land, like a tiger with horns" all serve to support the practice of the Pure Land method. If your insight does not improve, then although your mouth may be reciting the Buddha's name, in daily life you will still handle problems with mistaken views and create afflictions. In fact, such cases are everywhere. If your practice cannot be used to counter the afflictions right before you, how can it resolve the great matter of birth and death? 三级修学的目的，是为大家提供有次第的完整引导。现在很多人修行，念佛也好，参禅也好，只是把它当作一个点，以为做好这点就可以。其实这个点能产生作用，是来自修行体系的共同发力。就像火箭之所以能上天，是需要基地和发射系统的。有了三级修学的基础，明确修行理路，今后不论修什么法门都容易得力。 -The purpose of the Three-Stage Practice is to provide everyone with a complete, graduated guidance. Nowadays many people practice—whether reciting the Buddha's name or investigating Chan—treating it as a single point and thinking that doing this one thing well is enough. In fact, the power of that point comes from the combined strength of the entire practice system. Just as a rocket can reach the sky only with a launch base and propulsion system, so too, with the foundation of the Three-Stage Practice and a clear understanding of the path of practice, whatever method you cultivate in the future will more easily become effective. +The purpose of the Three-Stage Practice is to provide everyone with a complete, graduated guidance. Nowadays many people practice—whether reciting the Buddha's name or investigating Chan—treating it as a single point and thinking that doing this one thing well is enough. The power of that point comes from the combined strength of the entire practice system. Just as a rocket can reach the sky only with a launch base and propulsion system, so too, with the foundation of the Three-Stage Practice and a clear understanding of the path of practice, whatever method you cultivate in the future will more easily become effective. === 净念怎么相继 / How to Maintain Pure Mindfulness @@ -298,7 +298,7 @@ _Q:_ The Surangama Sutra section on Buddha-recitation says, "When one recollects _答：_ 这是因为不同法门，在修行的不同阶段，会有不同定位。《圆通章》和《弥陀经》所见的是报身佛，通过忆佛念佛，见到弥陀前来接引。而《金刚经》所说的是法身佛，见到的是空性，所以"若见诸相非相，即见如来”。空性是无相的，必须超越对相的执著，才能见到如来。这些经典所说的佛是不一样的，并不矛盾。 -_A:_ This is because different methods, at different stages of practice, have different orientations. What is seen in the Surangama section and the Amitabha Sutra is the enjoyment body of the Buddha; through recollecting and reciting the Buddha, one sees Amitabha coming to welcome one. What the Diamond Sutra speaks of is the Dharma body of the Buddha; what is seen is emptiness, so "if one sees that all forms are not forms, one sees the Tathagata." Emptiness is formless; one must transcend attachment to forms in order to see the Tathagata. The Buddhas spoken of in these sutras are not the same, and there is no contradiction. +_A:_ Different methods, at different stages of practice, have different orientations. What is seen in the Surangama section and the Amitabha Sutra is the enjoyment body of the Buddha; through recollecting and reciting the Buddha, we see Amitabha coming to welcome us. What the Diamond Sutra speaks of is the Dharma body of the Buddha; what is seen is emptiness, so "if one sees that all forms are not forms, one sees the Tathagata." Emptiness is formless; we must transcend attachment to forms in order to see the Tathagata. The Buddhas spoken of in these sutras are not the same, and there is no contradiction. === 佛有寿命吗 / Does the Buddha Have a Lifespan? @@ -330,7 +330,7 @@ _Q:_ In worldly organizations people are held together by interests, but the Bod _答：_ 书院是传承佛教文化、传播佛法智慧的平台，重点是施设一套课程，建立模式化、标准化的修学方式。这也符合佛教传统的管理方式。释迦牟尼入灭时，没有找谁当僧团领袖，而是告诫弟子们"以法为师，以戒为师”。法是佛法智慧和修行理路，戒则是个人行为规范和僧团管理规则。这种管理不是谁管谁，而是共同生活需要遵守的原则。不论四个人的团体，还是四百人的团体，在戒律中都是平等的。所以僧团之间是扁平化的，不是集权制，也没有上下级的关系。关于修行、生活、共住的所有问题，戒律中有一套羯磨作法，大家就按这个规范执行。每个出家人进入僧团后都要学戒，了解每件事的规则和处理模式，同时遵循六和的精神和合共住。 -_A:_ The Institute is a platform for transmitting Buddhist culture and spreading the wisdom of the Dharma. The focus is on setting up a curriculum and establishing a structured, standardized way of study and practice. This also accords with the traditional Buddhist approach to management. When Shakyamuni Buddha entered parinirvana, he did not appoint anyone as leader of the Sangha; instead, he admonished his disciples, "Take the Dharma as your teacher, take the precepts as your teacher." The Dharma is the wisdom of the Buddhadharma and the path of cultivation; the precepts are the norms of personal conduct and the rules for managing the Sangha. This kind of management is not a matter of someone controlling others, but principles that communal life needs to observe. Whether a group has four people or four hundred, all are equal before the precepts. Thus the Sangha is flat in structure, not centralized, and has no hierarchical relationships. For all matters concerning cultivation, daily life, and communal living, the precepts provide a set of kamma procedures; everyone simply follows these norms. Every monastic who enters the Sangha must study the precepts, understand the rules and procedures for each matter, and at the same time follow the spirit of the six harmonies and live together in accord. +_A:_ The Institute is a platform for transmitting Buddhist culture and spreading the wisdom of the Dharma. The focus is on setting up a curriculum and establishing a structured, standardized way of study and practice. This also accords with the traditional Buddhist way of managing. When Shakyamuni Buddha entered parinirvana, he did not appoint anyone as leader of the Sangha; instead, he admonished his disciples, "Take the Dharma as your teacher, take the precepts as your teacher." The Dharma is the wisdom of the Buddhadharma and the path of cultivation; the precepts are the norms of personal conduct and the rules for managing the Sangha. This kind of management is not a matter of someone controlling others, but principles that communal life needs to observe. Whether a group has four people or four hundred, all are equal before the precepts. Thus the Sangha is flat in structure, not centralized, and has no hierarchical relationships. For all matters concerning cultivation, daily life, and communal living, the precepts provide a set of kamma procedures; everyone simply follows these norms. Every monastic who enters the Sangha must study the precepts, understand the rules and procedures for each matter, and at the same time follow the spirit of the six harmonies and live together in accord. 书院也是同样，我们不是在做一个团体，而是成就大家在这个平台共同修学。当他们于法受益后，就会继续帮助他人修学，因为利他是提升自己的最好途径。所以我们需要的不是行政管理，更不是世间利益，而是建立一套规范，帮助大家尽快走上修学轨道。 @@ -362,17 +362,17 @@ _Q:_ Some say that killing in online video games also breaks the precept against _答：_ 两者是不一样的。但要看到，游戏中的杀人行为虽然不等于实际杀人，但会增长杀心，成为未来造下杀业的因，所以玩这种游戏显然是不利于身心健康的。比如在游戏中杀人成了习惯，可能在现实中也觉得这不是什么大事，不计后果地做了。事实上，确实有青少年因为沉迷游戏，结果在生活中犯罪。这是必须特别警惕的。不论在什么情况下，也不论面对什么对象，都不应该让自己起杀心，动杀念。至于是否犯戒，是有相关标准的。比如杀生，必须以恶心故意杀害有情，也确实让对方丧命。从这点来说，不能算是犯了杀戒。 -_A:_ The two are not the same. But we should see that although killing in games is not the same as actual killing, it increases the intention to kill and becomes a cause for future killing karma, so playing such games is clearly harmful to body and mind. For example, if killing in games becomes habitual, one may also think it is no big deal in real life and act without considering the consequences. In fact, there really are young people who, because of obsession with games, end up committing crimes in life. This is something we must be especially vigilant about. No matter what the situation or what the object, we should not allow ourselves to give rise to the intention or thought of killing. As for whether the precept is broken, there are relevant criteria. For example, killing requires that one deliberately kill a sentient being with a harmful mind and that the victim actually loses life. From this point of view, it cannot be considered breaking the precept against killing. +_A:_ The two are not the same. But we should see that although killing in games is not the same as actual killing, it increases the intention to kill and becomes a cause for future killing karma, so playing such games is clearly harmful to body and mind. For example, if killing in games becomes habitual, we may also think it is no big deal in real life and act without considering the consequences. There really are young people who, because of obsession with games, end up committing crimes in life. This is something we must be especially vigilant about. No matter what the situation or what the object, we should not allow ourselves to give rise to the intention or thought of killing. As for whether the precept is broken, there are relevant criteria. For example, killing requires that one deliberately kill a sentient being with a harmful mind and that the victim actually loses life. From this point of view, it cannot be considered breaking the precept against killing. === 受戒后可以参战吗 / Can One Fight in a War After Receiving Precepts? _问：_ 如果现在发生战争，作为已经受了五戒的人，可以参战吗？佛教中有没有以这种方式教化众生？ -_Q:_ If war broke out now, as someone who has received the Five Precepts, could one participate? Does Buddhism teach sentient beings in this way? +_Q:_ If war broke out now, as someone who has received the Five Precepts, could we participate? Does Buddhism teach sentient beings in this way? _答：_ 佛教有声闻戒和菩萨戒，两者的定位和要求不同。声闻戒绝对禁止杀生，不论什么情况，只要杀了就是犯戒。但在菩萨戒中，如果遇到特殊情况，对此是有开缘的。比如菩萨看到歹徒要杀死很多人，想到他会因此造下重大罪业，堕入恶道，宁愿自己承担杀他的果报。这么做，既是为了慈悲被害者，也是为了慈悲歹徒，不让他因杀人而堕落。所以菩萨的发心和侠客截然不同。侠客是嫉恶如仇，除暴安良，而菩萨是对双方平等慈悲，是本着"我不入地狱谁入地狱”的牺牲精神行事。只要有丝毫嗔恨心，就没资格开杀戒。战争的情况也是同样，如果你确实本着广大慈悲，希望侵略者少造杀业，同时也避免更多人受害，带着这样的发心参战，是不犯戒的。 -_A:_ Buddhism has the shravaka precepts and the bodhisattva precepts; their orientation and requirements are different. The shravaka precepts absolutely forbid killing; no matter what the situation, killing breaks the precept. But in the bodhisattva precepts, if special circumstances are encountered, there is an allowance for this. For example, if a bodhisattva sees a criminal about to kill many people and realizes that he will thereby create heavy karma and fall into the lower realms, the bodhisattva would rather personally undertake the karmic result of killing him. In doing so, the bodhisattva is compassionate toward both the victims and the criminal, preventing him from falling because of killing. Therefore the bodhisattva's resolve is completely different from that of a knight-errant. The knight-errant hates evil as an enemy and rids the people of oppressors, whereas the bodhisattva is equally compassionate toward both sides, acting with the spirit of sacrifice expressed in "If I do not go to hell, who will?" If there is even the slightest hatred, one is not qualified to open the precept against killing. The situation of war is the same. If you truly act from great compassion, hoping that the invaders will create less killing karma and that more people will be spared from harm, and participate with such a resolve, it does not break the precept. +_A:_ Buddhism has the shravaka precepts and the bodhisattva precepts; their orientation and requirements are different. The shravaka precepts absolutely forbid killing; no matter what the situation, killing breaks the precept. But in the bodhisattva precepts, if special circumstances arise, there is room for this. For example, if a bodhisattva sees a criminal about to kill many people and realizes that he will thereby create heavy karma and fall into the lower realms, the bodhisattva would rather personally undertake the karmic result of killing him. In doing so, the bodhisattva is compassionate toward both the victims and the criminal, preventing him from falling because of killing. Therefore the bodhisattva's resolve is completely different from that of a knight-errant. The knight-errant hates evil as an enemy and rids the people of oppressors, whereas the bodhisattva is equally compassionate toward both sides, acting with the spirit of sacrifice expressed in "If I do not go to hell, who will?" If there is even the slightest hatred, one is not qualified to open the precept against killing. The situation of war is the same. If you truly act from great compassion, hoping that the invaders will create less killing karma and that more people will be spared from harm, and participate with such a resolve, it does not break the precept. === 众生真的平等吗 / Are Sentient Beings Really Equal? @@ -382,25 +382,25 @@ _Q:_ How should we understand the equality of sentient beings? Are mosquitoes eq _答：_ 众生是平等的，也是不平等的。所谓平等，是从佛性和业力角度来说。众生皆有佛性，造业皆会感果，在这个层面，众生是平等无别的。但生命在延续过程中会有不同积累，所以每个生命的起点各不相同。在六道众生中，人的身份最为可贵。因为只有这个身份才是解脱、成佛的法器，所以佛陀说人身难得，但没说蚊子难得。 -_A:_ Sentient beings are equal and also not equal. The so-called equality is spoken of from the perspective of Buddha-nature and karma. All sentient beings possess Buddha-nature, and whatever karma they create will bear fruit. At this level, sentient beings are equal without distinction. But in the course of the continuity of life, there are different accumulations, so the starting point of each life is not the same. Among the sentient beings of the six realms, the human state is most precious. Only this state is the vessel for liberation and buddhahood, so the Buddha said that human life is hard to obtain, not that mosquito life is hard to obtain. +_A:_ Sentient beings are equal and also not equal. Equality is spoken of in terms of Buddha-nature and karma. All sentient beings possess Buddha-nature, and whatever karma they create will bear fruit. At this level, sentient beings are equal without distinction. But in the course of the continuity of life, there are different accumulations, so the starting point of each life is not the same. Among the sentient beings of the six realms, the human state is most precious. Only this state is the vessel for liberation and buddhahood, so the Buddha said that human life is hard to obtain, not that mosquito life is hard to obtain. 对老鼠、蟑螂之类的处理，在戒律中也明确说到。首先是尽量搞好环境卫生，防止它们滋生。如果已经出现，要选择不伤害它们的方式来处理。如果搞卫生时无意伤害了小生命，虽然有罪业，但比较轻，且属不定业，受报时间和结果都不确定，但从戒律来说是不犯的。因为戒律是具缘成犯，无心造作的行为不在此列。 -The handling of rats, cockroaches, and the like is also clearly addressed in the precepts. First, do your best to maintain environmental hygiene and prevent them from breeding. If they have already appeared, choose ways to deal with them that do not harm them. If, while cleaning, you unintentionally harm a small creature, although there is karmic offense, it is relatively light and of indefinite karma; the time and result of retribution are uncertain. But from the perspective of the precepts, it is not a violation. This is because the precepts require complete conditions for an offense; unintentional acts are not included. +The handling of rats, cockroaches, and the like is also clearly addressed in the precepts. First, do your best to maintain environmental hygiene and prevent them from breeding. If they have already appeared, choose ways to deal with them that do not harm them. If, while cleaning, you unintentionally harm a small creature, although there is karmic offense, it is relatively light and of indefinite karma; the time and result of retribution are uncertain. But in terms of the precepts, it is not a violation. This is because the precepts require complete conditions for an offense; unintentional acts are not included. 爱护生命，既是给其他众生以安全感，也是为了长养我们的慈悲心。这不仅有益于众生，也有益于自身生命的改善。学佛不是为了获得某种身份，而是要学佛所行，圆满佛菩萨具备的悲智两大品质。爱护生命，正是成就慈悲品质的具体实践。 -Cherishing life both gives other sentient beings a sense of security and nurtures our own compassion. This benefits not only sentient beings but also the improvement of our own lives. Studying Buddhism is not for the sake of gaining a certain identity, but for learning what the Buddha did and perfecting the two qualities of compassion and wisdom that Buddhas and bodhisattvas possess. Cherishing life is precisely the concrete practice for fulfilling the quality of compassion. +Cherishing life both gives other sentient beings a sense of security and nurtures our own compassion. This benefits not only sentient beings but also improves our own lives. Studying Buddhism is not for the sake of gaining a certain identity, but for learning what the Buddha did and perfecting the two qualities of compassion and wisdom that Buddhas and bodhisattvas possess. Cherishing life is precisely the concrete practice for fulfilling the quality of compassion. === 喜欢吃肉怎么治 / How to Overcome the Habit of Eating Meat _问：_ 学佛后知道要不杀生，但我很喜欢吃肉，怎样克服这个嗜好？ -_Q:_ After learning Buddhism I know that one should not kill, but I very much like eating meat. How can I overcome this preference? +_Q:_ After learning Buddhism I know that we should not kill, but I very much like eating meat. How can I overcome this preference? _答：_ 不杀生，并不完全等同于吃素。佛陀开许吃三净肉，即不见、不闻、不疑。不见是没看见这个肉为你而杀，不闻是没听说这个肉为你而杀，不疑是没任何迹象表明这个肉为你而杀。这种三净肉是可以吃的。当然从慈悲的角度说，不吃是更好的，毕竟有人吃就会有人杀。 -_A:_ Not killing is not completely the same as being vegetarian. The Buddha permitted the eating of the three kinds of pure meat: that which one has not seen, heard, or suspected to have been killed for oneself. "Not seen" means one did not see the animal killed for one's sake; "not heard" means one did not hear that it was killed for one's sake; "not suspected" means there is no sign that it was killed for one's sake. Such three kinds of pure meat may be eaten. Of course, from the perspective of compassion, not eating is better, because if people eat meat, others will kill for them. +_A:_ Not killing is not the same as being vegetarian. The Buddha permitted the eating of the three kinds of pure meat: that which one has not seen, heard, or suspected to have been killed for oneself. "Not seen" means one did not see the animal killed for one's sake; "not heard" means one did not hear that it was killed for one's sake; "not suspected" means there is no sign that it was killed for one's sake. Such three kinds of pure meat may be eaten. Of course, in terms of compassion, not eating is better, because if people eat meat, others will kill for them. 如果对肉有贪著心，可以通过思维，从转变观念开始。其一，想到肉就是动物的尸体，尸体真的好吃吗？其二，想到"我肉众生肉，名殊体不殊”，你拿自己的手咬一口试试，看看如果自己被吃的话，痛不痛，怨不怨。为什么要为自己的口腹之欲伤害众生，和它们结下恶缘？其三，想到现在很多养殖方式很不健康，吃了对身体有极大危害。其四，想到发展养殖业带来了种种环境问题，比如对空气和水源的污染，以及种植饲料占用大量耕地，甚至为此砍伐森林。有关的资料非常多，具备这些认知，相信会减少对肉的贪著。 @@ -414,11 +414,11 @@ _Q:_ Where is the boundary of the precept against stealing? I have already recei _答：_ 偷盗也叫不与取，其标准为，凡是别人没有给你的有主物，都不可私自占为己有。哪怕带着想占有的心挪动位置，也是犯戒的。 -_A:_ Stealing is also called taking what is not given. Its standard is that one must not take for oneself anything owned by another that has not been given, even if one merely moves it with the intention to possess it. +_A:_ Stealing is also called taking what is not given. Its standard is that we must not take for ourselves anything owned by another that has not been given, even if one merely moves it with the intention to possess it. 做股票之类，只要在合法理财的范畴中规范操作，是道德和法律允许的，谈不上犯戒。不过同样是做股票，有投资式和投机式之分。如果是投资式的，就是集中大家的力量一起做事，可以相互增上，共同受益，应该算是自利利他的好事。但如果是投机式的，因为急功近利，多少会夹杂欺骗行为，甚至让他人受到伤害，那是不如法的。作为学佛者，应该避免这样的心态和行为。 -Trading stocks and the like, as long as it is within the scope of lawful financial management and conducted according to regulation, is permitted by morality and law and cannot be called breaking the precept. However, stock trading can be either investing or speculating. If it is investment-oriented, it gathers everyone's strength to do something together, enabling mutual growth and shared benefit; this should be considered a good deed that benefits oneself and others. But if it is speculation-oriented, because of the eagerness for quick success, it will more or less involve deception and may even harm others; this is not in accord with the Dharma. As a Buddhist practitioner, one should avoid such attitudes and behavior. +Trading stocks and the like, as long as it is within the scope of lawful financial management and conducted according to regulation, is permitted by morality and law and cannot be called breaking the precept. However, stock trading can be either investing or speculating. If it is investing, it gathers everyone's strength to do something together, enabling mutual growth and shared benefit; this should be considered a good deed that benefits oneself and others. But if it is speculating, because of the eagerness for quick success, it will more or less involve deception and may even harm others; this is not in accord with the Dharma. As a Buddhist practitioner, one should avoid such attitudes and behavior. === 不妄语的界定 / Defining False Speech @@ -460,7 +460,7 @@ _A:_ The precepts tell us "this should be done, this should not be done." These 当我们认识到戒律对心行的保护，对改善生命的意义，持戒就会成为自觉的行为。因为我们不是在被动接受某种规约，而是为了完善自己寻求戒律的帮助。这么做并不是理想化，事实上，这是认清现实后的唯一选择。 -When we recognize the precepts' protection of the mind and their meaning for improving our lives, keeping them becomes a conscious act. Because we are not passively accepting some regulation, but seeking the help of the precepts in order to perfect ourselves. This is not idealism; in fact, it is the only choice after seeing reality clearly. +When we recognize the precepts' protection of the mind and their meaning for improving our lives, keeping them becomes a conscious act. Because we are not passively accepting some regulation, but seeking the help of the precepts in order to perfect ourselves. This is not idealism; it is the only choice after seeing reality clearly. === 罪业也是缘起法 / Karmic Offenses Are Also Conditioned Phenomena @@ -496,7 +496,7 @@ Regarding diligence, the Dharma reminds us to reflect on the great value and rar _问：_ 怎样发起愿菩提心？我觉得发愿的偈颂有些笼统，是否要有具体的愿望？此外，应该怎么观修？ -_Q:_ How does one arouse the bodhicitta of aspiration? I feel that the verses for making aspirations are somewhat general; should one have more specific wishes? Moreover, how should one practice contemplation? +_Q:_ How do we arouse the bodhicitta of aspiration? I feel that the verses for making aspirations are somewhat general; should we have more specific wishes? Moreover, how should we practice contemplation? _答：_ 愿菩提心代表人生最为崇高的愿望------以成就无上菩提、帮助一切众生解除轮回痛苦为目标。因为它是终极目标，自然是笼统的。为了便于操作，个人可参照诸佛菩萨的发愿，如阿弥陀佛的四十八愿、药师佛的十二大愿、普贤菩萨的十大行愿，并结合自身情况制定更为具体的愿望。发愿能否具足力量，关键在于这一愿望是否真切。唯有发自内心的愿望，才能在生命中产生作用，成为推动我们前行的力量。如果仅仅停留于口头，是不可能产生多少效果的。 @@ -514,7 +514,7 @@ _Q:_ I have not been in the Three-Stage Practice program long; I started from ze _答：_ 佛法有很多法门和经论，目的都是把我们导向觉醒。不论走哪一条，终点是一致的。路不在多，关键是走对。有很多知识，会念很多经，但所学能不能指向终点？有些人虽然学了不少，却在各条路之间绕来绕去，甚至绕得迷了路。这种情况不在少数。三级修学正是针对这些问题，立足佛法根本精神，为学人建立有次第的修学道路。只要上了路，就老老实实顺着指引走，不必东跑西跑，反而是最直接的。即使之前学了其他法门，这时也要暂时放下，先按课程安排学，等有了能力再融会贯通。 -_A:_ The Dharma contains many methods and scriptures, all aimed at guiding us toward awakening. No matter which path you take, the destination is the same. It is not the number of paths that matters, but whether you are on the right one. One may have much knowledge and be able to recite many sutras, but does what one has learned point to the destination? Some people have studied a great deal yet wander back and forth among various paths, even losing their way. This is not uncommon. The Three-Stage Practice was designed precisely in response to such problems; rooted in the essential spirit of the Dharma, it establishes a graduated path of study for practitioners. Once you are on the path, simply follow the guidance honestly; there is no need to run here and there---it is actually the most direct route. Even if you have studied other methods before, you should set them aside for now, follow the curriculum, and integrate them once you have the capacity. +_A:_ The Dharma contains many methods and scriptures, all aimed at guiding us toward awakening. No matter which path you take, the destination is the same. It is not the number of paths that matters, but whether you are on the right one. We may have much knowledge and be able to recite many sutras, but does what one has learned point to the destination? Some people have studied a great deal yet wander back and forth among various paths, even losing their way. This is not uncommon. The Three-Stage Practice was designed precisely in response to such problems; rooted in the essential spirit of the Dharma, it establishes a graduated path of study for practitioners. Once you are on the path, simply follow the guidance honestly; there is no need to run here and there---it is actually the most direct route. Even if you have studied other methods before, you should set them aside for now, follow the curriculum, and integrate them once you have the capacity. 只有真诚、认真、老实，才能稳步前行。如果浅尝辄止，或四处攀缘，是不容易学好的。从这个角度说，零基础并不是坏事。学佛不需要知道很多知识，关键是把每个阶段的法义学深入，从理解到接受，学一点就能用一点，改变一点，那才是真正的进步。 @@ -524,7 +524,7 @@ Only with sincerity, earnestness, and honesty can you advance steadily. If you d _问：_ 应该如何诵经？是否一部经一直读下去？ -_Q:_ How should one recite sutras? Should one keep reading the same sutra over and over? +_Q:_ How should we recite sutras? Should we keep reading the same sutra over and over? _答：_ 是否一门深入地读进去，关键在于这部经是否适合你。不同经典，蕴含着不同的见地和修行原理。但我们要知道，修行是需要基础和次第的，比如皈依、发心、戒律，是修学任何法门都绕不开的。具备这些基础，进而选择一个法门修行，或念佛，或参禅，才会有比较好的效果。否则，一开始就抓住一部经或一句佛号念着，懵懵懂懂的，并不知道这样的念要建立什么见地，导向什么修行，解决什么问题，可能念了几十年还是不知所云，还是法不入心。原因何在？就在于基础不足，在于对这些经教、佛号理解得肤浅。倘若内心不曾和法相应，自然无法念得得力。所以，基础扎实和适合自己都很重要。 @@ -538,11 +538,11 @@ _Q:_ How can I overcome problems such as numb legs when sitting in meditation? E _答：_ 打坐的关键是善用其心，坐姿只是辅助用心的手段。正如我们讲般若正观，是要具备缘起、无自性空的认知，以此观照每个问题。从比量的思维，逐渐进入现量的正观。其中，现观通常以禅坐方式进行，而在比量的层面不一定要坐着，行住坐卧都可以用心。 -_A:_ The key to sitting meditation is making good use of the mind; posture is only an auxiliary means of directing the mind. Just as when we speak of the right contemplation of prajna, we need to have the understanding of dependent origination and emptiness of intrinsic nature, and use this to contemplate every issue. We gradually move from inferential cognition to direct perception. Direct realization is usually cultivated through sitting meditation, while at the level of inference one need not be sitting; one can direct the mind while walking, standing, sitting, or lying down. +_A:_ The key to sitting meditation is making good use of the mind; posture is only an auxiliary means of directing the mind. Just as when we speak of the right contemplation of prajna, we need to have the understanding of dependent origination and emptiness of intrinsic nature, and use this to contemplate every issue. We gradually move from inferential cognition to direct perception. Direct realization is usually cultivated through sitting meditation, while at the level of inference we need not be sitting; one can direct the mind while walking, standing, sitting, or lying down. 在打坐过程中，大部分人都会碰到腿痛的问题。至于每到一定时间就挺不过去，可能和身体状况有关，也可能和心理设定有关。其实开始不必一次坐很长时间，每座可以短一点，多坐几座，保持对禅修的好乐，而不是对此产生畏惧。养成禅修习惯后，觉得需要突破，就得有忍耐力。每次感觉自己坚持不了的时候，不要立刻下座，再坚持几分钟。此外，最好辅以相关的拉伸锻炼。只要下功夫，这个问题会逐步克服。 -In the process of sitting meditation, most people will encounter leg pain. As for being unable to endure past a certain time, it may be related to physical condition or to mental expectations. In fact, at the beginning you need not sit for a long time in one session; each session can be shorter, with more sessions, so that you maintain a love for meditation rather than developing fear of it. Once you have developed the habit of meditation and feel the need to break through, you must have endurance. Each time you feel you cannot continue, do not immediately leave your seat; persevere a few minutes longer. In addition, it is best to supplement with relevant stretching exercises. As long as you put in effort, this problem will gradually be overcome. +While sitting in meditation, most people will encounter leg pain. As for being unable to endure past a certain time, it may be related to physical condition or to mental expectations. At the beginning you need not sit for a long time in one session; each session can be shorter, with more sessions, so that you maintain a love for meditation rather than developing fear of it. Once you have developed the habit of meditation and feel the need to break through, you must have endurance. Each time you feel you cannot continue, do not immediately leave your seat; persevere a few minutes longer. In addition, it is best to supplement with relevant stretching exercises. As long as you put in effort, this problem will gradually be overcome. === 功夫需要训练 / Proficiency Must Be Trained @@ -552,13 +552,13 @@ _Q:_ How should I observe the thoughts in my own mind? How can I deepen my profi _答：_ 戒定慧是佛法修学的常道，以戒为定慧之本。如果没有戒的保障，修行就很难得力。现代人生活丰富，信息庞杂，念头不知不觉就会被带跑。怎么办？首先要通过持戒建立简单有序的生活，当干扰少了，心清净了，就容易看到念头的来去。其次是通过禅修培养定力，这是需要反复训练的。功夫用熟了，观照力才会日益强大，对自己的所思所言所行清清楚楚。如果不刻意练习，就不会有观察念头的习惯，更无法持续、稳定地保持。古人学技艺时，强调"曲不离口，拳不离手”，学佛同样要不断"摆脱错误，重复正确”，日积月累，才能练出功夫。 -_A:_ Precepts, concentration, and wisdom are the constant path of Buddhist practice; precepts are the foundation of concentration and wisdom. Without the safeguard of precepts, it is hard for practice to become effective. Modern life is rich and information is abundant, so thoughts are easily carried away without our noticing. What can we do? First, we must establish a simple and orderly life through observing the precepts. When distractions decrease and the mind becomes pure, it is easy to see thoughts come and go. Second, we must develop concentration through meditation; this requires repeated training. When the skill has been thoroughly applied, the power of mindfulness will grow stronger day by day, and you will be clearly aware of your every thought, word, and deed. Without deliberate practice, you will not develop the habit of observing thoughts, let alone sustain it continuously and stably. The ancients, when learning a skill, emphasized that "a singer keeps the tune on his lips, a boxer keeps his fists at hand"; in the same way, learning Buddhism requires constantly "abandoning what is wrong and repeating what is right." Day by day, month by month, only then can you develop real proficiency. +_A:_ Precepts, concentration, and wisdom are the constant path of Buddhist practice; precepts are the foundation of concentration and wisdom. Without the safeguard of precepts, it is hard for practice to become effective. Modern life is rich and information is abundant, so thoughts are easily carried away without our awareness. What can we do? First, we must establish a simple and orderly life through observing the precepts. When distractions decrease and the mind becomes pure, it is easy to see thoughts come and go. Second, we must develop concentration through meditation; this requires repeated training. When the skill has been thoroughly applied, the power of mindfulness will grow stronger day by day, and you will be clearly aware of your every thought, word, and deed. Without deliberate practice, you will not develop the habit of observing thoughts, let alone sustain it continuously and stably. The ancients, when learning a skill, emphasized that "a singer keeps the tune on his lips, a boxer keeps his fists at hand"; in the same way, learning Buddhism requires constantly "abandoning what is wrong and repeating what is right." Day by day, month by month, only then can you develop real proficiency. === 内外兼修，保持修学状态 / Cultivating Internally and Externally to Sustain Your Practice _问：_ 在红尘中修学，有各种诱惑和人情世故的干扰，物质生活又那么丰富，贪嗔痴时刻占据心灵。怎么保持良好的修学状态？ -_Q:_ Practicing in the midst of worldly life, one faces all sorts of temptations and the entanglements of human relationships, material life is so abundant, and greed, hatred, and delusion constantly occupy the mind. How can one maintain a good state of practice? +_Q:_ Practicing in the midst of worldly life, we face all sorts of temptations and the entanglements of human relationships, material life is so abundant, and greed, hatred, and delusion constantly occupy the mind. How can we maintain a good state of practice? _答：_ 最根本的动力是从佛法中受益。我们之所以被诱惑，被干扰，主要因为缺乏正念和定力。所学法义还是停留在书本，没有转化为自身观念，所以在面临对境时，产生作用的还是"我”，是贪嗔痴，而不是佛陀的教导。当内心的迷惑和烦恼减少，智慧和慈悲增加，认识到修学对生命的意义和价值，才会有源源不断的力量。这种动力来自生命内在，不受外界干扰，是最为稳定的。 @@ -608,7 +608,7 @@ _Q:_ For lay practitioners, what standard should we use to measure whether we ar _答：_ 怎么看自己修得好不好？通过舍利子来检验似乎晚了点，还有人以能否往生西方来衡量，也难以让所有人信服。那修行就是不可知的玄学吗？事实上，只要是如法的修学，直接可以在当下生命中看到效果。 -_A:_ How can you tell whether you are practicing well? Using relics to check seems a little too late. Others measure it by whether one can be reborn in the Western Pure Land, but that too is hard to convince everyone. Does this mean practice is an unknowable mysticism? In fact, as long as one practices according to the Dharma, the effects can be seen directly in this present life. +_A:_ How can you tell whether you are practicing well? Using relics to check seems a little too late. Others measure it by whether we can be reborn in the Western Pure Land, but that too is hard to convince everyone. Does this mean practice is an unknowable mysticism? As long as we practice according to the Dharma, the effects can be seen directly in this present life. 生命是缘起的，其中有负面和正向的力量。修行就是断恶修善、转染成净的过程，如果方法得当，我们一定能感受到内心的烦恼在减少，智慧和慈悲在增长。许多三级修学的学员通过实践，确实看到自己的观念、心态、待人处世的方式在改变，看到家庭和工作中的人际关系在改变。家人、朋友、同事也会看到这些改变。所以说，有效的修学一定会带来生命成长，而且是自己和周围人都能见证的。如果无法检验，自己也不知道修得对不对，好不好，显然是有问题的。 @@ -618,7 +618,7 @@ Life is dependently originated; within it are negative and positive forces. Prac _问：_ 在家人不能证得阿罗汉果，若想今生解脱，是否只有往生净土这条路？修行应该"要见十方佛”，还是"闲观一片心”？ -_Q:_ Laypeople cannot attain arhatship. If one wishes to attain liberation in this life, is rebirth in the Pure Land the only path? Should practice be "to see the Buddhas of the ten directions," or "to leisurely observe the single mind"? +_Q:_ Laypeople cannot attain arhatship. If we wish to attain liberation in this life, is rebirth in the Pure Land the only path? Should practice be "to see the Buddhas of the ten directions," or "to leisurely observe the single mind"? _答：_ 从声闻乘来说，在家居士可以证到三果，已是很高的果位。而从菩萨乘来说，很多大菩萨都是以在家身份出现的，比如我们熟悉的弥勒菩萨、观音菩萨、文殊菩萨等，善财童子五十三参所参访的大善知识中，也有很多在家居士。当然，如果没有今生解脱的把握，念佛求生净土是比较保险的，这也是很多祖师大德的选择。 @@ -646,11 +646,11 @@ _Q:_ For lay practitioners, how can we put the Dharma into practice in daily lif _答：_ 佛法是人生的智慧，一方面是帮助我们正确认识世间，透彻人生真相；一方面是帮助我们摆脱迷惑，建立健康的观念，建立和解脱相应的行为。所以真正的修行要在生活中历练。尤其对在家居士来说，能将菩提心和般若正观带入生活，处处都是修行道场，让人历境炼心，磨砺习气。 -_A:_ The Dharma is the wisdom of life. On one hand, it helps us correctly understand the world and thoroughly perceive the truth of life; on the other hand, it helps us free ourselves from confusion, establish wholesome views, and establish actions corresponding to liberation. Therefore, true practice must be tempered in daily life. Especially for lay practitioners, if you can bring bodhicitta and prajna contemplation into life, every place becomes a place of practice, allowing you to refine the mind through circumstances and grind away habitual patterns. +_A:_ The Dharma is the wisdom of life. On one hand, it helps us correctly understand the world and thoroughly perceive the truth of life; on the other hand, it helps us free ourselves from confusion, establish wholesome views, and act in ways that lead to liberation. Therefore, true practice must be tempered in daily life. Especially for lay practitioners, if you can bring bodhicitta and prajna contemplation into life, every place becomes a place of practice, allowing you to refine the mind through circumstances and grind away habitual patterns. 至于运用般若正观，首先要获得般若正见。这两天所说的"《心经》的般若正观”，正是帮助我们从缘起的角度看待世间，认识到一切都是因缘和合的假相，其本质是空无自性的。当我们确立这种知见后，面对任何现象都要用《心经》所说的"色不异空，空不异色；色即是空，空即是色”来观察。运用这一公式的过程，就是修习般若正观的过程。在此基础上，才能逐渐导入实相般若。所以关键是建立和运用般若正见，如果没有确立空性正见，般若法门的观修自然无从谈起。 -As for applying prajna contemplation, you must first obtain the right view of prajna. The "prajna contemplation of the Heart Sutra" spoken of these past two days is precisely what helps us regard the world from the perspective of dependent origination, recognizing that all things are dependently arisen appearances and that their essence is empty of self-nature. Once we have established this understanding, we must use the Heart Sutra's formula "form is not other than emptiness, emptiness is not other than form; form is emptiness, emptiness is form" to observe every phenomenon. The process of applying this formula is the practice of prajna contemplation. On this basis, one can gradually enter ultimate prajna. Therefore, the key is to establish and apply the right view of emptiness; without establishing the right view of emptiness, the contemplative practice of prajna approaches naturally cannot be discussed. +As for applying prajna contemplation, you must first obtain the right view of prajna. The "prajna contemplation of the Heart Sutra" spoken of these past two days is precisely what helps us regard the world in terms of dependent origination, recognizing that all things are dependently arisen appearances and that their essence is empty of self-nature. Once we have established this understanding, we must use the Heart Sutra's formula "form is not other than emptiness, emptiness is not other than form; form is emptiness, emptiness is form" to observe every phenomenon. The process of applying this formula is the practice of prajna contemplation. On this basis, one can gradually enter ultimate prajna. Therefore, the key is to establish and apply the right view of emptiness; without establishing the right view of emptiness, the contemplative practice of prajna approaches naturally cannot be discussed. === 什么身份适合修行 / Which Status Is Suitable for Practice? @@ -660,15 +660,15 @@ _Q:_ In the present age, monastics also seem to have a hard life. Which way of l _答：_ 从佛陀建立出家制度的角度来说，当然出家更有利于修行。尤其在修行初期，仅靠个人力量，很难摆脱世俗的诱惑，摆脱内心的欲望、情绪和烦恼，这就需要善知识为护佑，需要清净环境为助缘。出家没有太多的世俗负担，没有复杂的人际关系，相对来说更为单纯。但现在的寺院受经济浪潮影响，真正如法的修道环境也不多。 -_A:_ From the perspective of the Buddha's establishment of the monastic system, of course going forth is more conducive to practice. Especially in the early stages of practice, relying on one's own strength alone, it is difficult to escape worldly temptations and to escape inner desires, emotions, and afflictions. For this one needs a wise teacher for protection and a pure environment as supporting conditions. Going forth carries few worldly burdens and has no complicated human relationships; relatively speaking, it is simpler. But nowadays, influenced by economic tides, there are not many temples that truly provide a suitable environment for cultivating the path. +_A:_ Looking at why the Buddha established the monastic system, of course going forth is more conducive to practice. Especially in the early stages of practice, relying on one's own strength alone, it is difficult to escape worldly temptations and to escape inner desires, emotions, and afflictions. For this one needs a wise teacher for protection and a pure environment as supporting conditions. Going forth carries few worldly burdens and has no complicated human relationships; relatively speaking, it is simpler. But nowadays, influenced by economic tides, there are not many temples that truly provide a suitable environment for cultivating the path. 为什么说今天是末法时代？就是因为诱惑太多，环境太险峻，修行人很难找到用功办道之地。过去的寺院，一道围墙就和尘世是两个天地。而在红尘滚滚的今天，到处是围墙挡不住的网络和电视，只有靠我们内在的围墙来抵挡。所以在今天，无论以哪种方式修行都很难。 -Why is it said that today is the Dharma-ending age? Because there are too many temptations and the environment is too perilous; practitioners can hardly find a place to apply themselves. In the past, a single temple wall separated the temple from the dust of the world. Today, in the midst of the rolling red dust, everywhere there are networks and televisions that walls cannot block; we must rely on an inner wall to withstand them. Therefore, in today's world, whichever way one practices is difficult. +Why is it said that today is the Dharma-ending age? Because there are too many temptations and the environment is too perilous; practitioners can hardly find a place to apply themselves. In the past, a single temple wall separated the temple from the dust of the world. Today, in the midst of the rolling red dust, everywhere there are networks and televisions that walls cannot block; we must rely on an inner wall to withstand them. Therefore, in today's world, whichever way we practice is difficult. 世间那么多人在欲望中辛苦挣扎，唯有真正认识到轮回的本质是苦，才能生起猛利的出离心。这种出离心不是厌倦，而是因为你已看透世间本质。虽然在做很多事，但只是为了生存的方便，利他的方便。这种做事就不易对我们构成干扰。否则，你对轮回还会充满期待，即使换个环境也没用，因为环境只能起到暂时的辅助作用。 -So many people in the world struggle bitterly within desire. Only by truly recognizing that the essence of samsara is suffering can one give rise to intense renunciation. This renunciation is not disgust; it arises because you have thoroughly seen through the nature of the world. Although you may still do many things, they are only for the sake of survival and for the sake of benefiting others. Such activity is not likely to disturb us. Otherwise, you will still be full of expectations for samsara, and even changing the environment will be useless, because the environment can only provide temporary assistance. +So many people in the world struggle bitterly within desire. Only by truly recognizing that the essence of samsara is suffering can we give rise to intense renunciation. This renunciation is not disgust; it arises because you have thoroughly seen through the nature of the world. Although you may still do many things, they are only for the sake of survival and for the sake of benefiting others. Such activity is not likely to disturb us. Otherwise, you will still be full of expectations for samsara, and even changing the environment will be useless, because the environment can only provide temporary assistance. 作为在家居士来说，关键在于透彻轮回本质，确定三宝为究竟皈依，从而生起出离心，并进一步提升为菩提心。如果能以这种心行生活，在家一样可以修行。正如《维摩经》所说："汝等便发阿耨多罗三藐三菩提心，是即出家，是即具足。”当然，如果有出家的因缘，有殊胜的道场，有善知识的引导，出家确实可以有更多的时间用于修行和弘法利生。 @@ -684,11 +684,11 @@ _Q:_ I previously practiced the Pure Land school and knew that reciting the Budd _答：_ 在佛法中，并不是把极乐世界作为永久归宿，而是作为进修场所。因为那里的修行环境好，不会退转，而娑婆世界诱惑众多，修起来障碍重重。所以往生净土是为了更好地修行，最终还要倒驾慈航，度化众生。 -_A:_ In the Dharma, the Pure Land is not regarded as a permanent destination, but as a place for further cultivation. The environment there is conducive to practice, and one will not regress, whereas the Saha world is full of temptations and obstacles. Thus, attaining rebirth in the Pure Land is for the sake of better practice, and ultimately one must return to guide sentient beings. +_A:_ In the Dharma, the Pure Land is not regarded as a permanent destination, but as a place for further cultivation. The environment there is conducive to practice, and we will not regress, whereas the Saha world is full of temptations and obstacles. Thus, attaining rebirth in the Pure Land is for the sake of better practice, and ultimately we must return to guide sentient beings. 走向觉醒，不仅为了自利，也是为了利他。因为觉醒的生命才是自由的，才能为悲愿驱使，在十方世界自在来去，哪里有众生需要就到哪里。众生是随着业力，身不由己地在轮回流转，而佛菩萨悲愿无尽，十方法界都是他的道场。所以觉醒后可去的地方太多了，而且对觉悟者来说，哪里都是西方极乐，不是娑婆世界。 -Moving toward awakening is not only for one's own benefit, but also for the benefit of others. Only an awakened life is truly free and can be moved by compassionate vows to come and go freely throughout the ten directions, going wherever sentient beings need help. Ordinary beings drift through samsara driven by karma, unable to control their course, while the Buddhas and bodhisattvas have inexhaustible compassionate vows; the entire Dharma realm is their field of practice. Thus, after awakening there are countless places to go, and for the awakened one, everywhere is the Western Pure Land, not the Saha world. +Moving toward awakening is not only for our own benefit, but also for the benefit of others. Only an awakened life is truly free and can be moved by compassionate vows to come and go freely throughout the ten directions, going wherever sentient beings need help. Ordinary beings drift through samsara driven by karma, unable to control their course, while the Buddhas and bodhisattvas have inexhaustible compassionate vows; the entire Dharma realm is their field of practice. Thus, after awakening there are countless places to go, and for the awakened one, everywhere is the Western Pure Land, not the Saha world. === 净土到底有没有 / Does the Pure Land Truly Exist? @@ -702,7 +702,7 @@ _A:_ The Dharma says, "All conditioned phenomena are like a dream, an illusion, 净土到底有没有？关键是从什么角度看。我们之所以有这样的问题，是把有和空对立起来。事实上，说虚幻并不影响它的存在，说存在也不影响它的虚幻。我们眼中的一切存在，都是透过自身业力系统看到的。在不同的业力系统，世界以不同的方式呈现。所以说，认识模式决定了我们会看到什么样的世界。在天台、华严各宗法义中，都蕴含着这些道理，进一步学就会清楚了。对个人修学来说，如果你是学净土的，就要深信净土，发愿往生净土。如果学其他法门，就根据本宗法义来建立认识。学法还没有一定深度时，不要把这些放在一起比较。 -Does the Pure Land exist or not? The key is from which perspective we look. The reason we have such questions is that we set existence and emptiness in opposition. In fact, calling it illusory does not affect its existence, and calling it existent does not affect its illusory nature. All that we see is perceived through our own karmic system. In different karmic systems, the world appears differently. Thus, our mode of perception determines what kind of world we see. These principles are contained in the teachings of the Tiantai and Huayan schools, and will become clear with further study. For personal practice, if you follow the Pure Land method, you should have deep faith in the Pure Land and vow to be reborn there. If you follow another method, establish your understanding according to your own school's teachings. Until your study has reached a certain depth, do not compare these views with one another. +Does the Pure Land exist or not? The key is from which perspective we look. The reason we have such questions is that we set existence and emptiness in opposition. In fact, calling it illusory does not affect its existence, and calling it existent does not affect its illusory nature. All that we see is perceived through our own karmic system. In different karmic systems, the world appears differently. Thus, how we perceive determines what kind of world we see. These principles are contained in the teachings of the Tiantai and Huayan schools, and will become clear with further study. For personal practice, if you follow the Pure Land method, you should have deep faith in the Pure Land and vow to be reborn there. If you follow another method, establish your understanding according to your own school's teachings. Until your study has reached a certain depth, do not compare these views with one another. === 有多少个世界 / How Many Worlds Are There? @@ -732,7 +732,7 @@ _Q:_ Are the wisdom that observes and the object observed a dualistic opposition _答：_ 对尚未契入空性的凡夫来说，我们有能有所，这个能所是妄识的作用。当心出现能所时，就会陷入对能所的执著中。在禅修过程中，观照到境界是空之后，还要将依境界建立的妄心空掉，心空境寂，才能从观照般若契入实相般若。其实，佛菩萨的境界中也有能有所，但这些能所只是一种因缘假相，不会构成对立。因为他已体证超越能所的空性，心是安住于空性，而非因缘假相。 -_A:_ For ordinary beings who have not yet realized emptiness, there is an observer and observed, which are the functioning of deluded consciousness. When the mind produces this duality, it becomes caught in attachment to it. In meditation, after contemplating that objects are empty, one must also empty the deluded mind that is established in dependence upon objects. When mind is empty and objects are still, one can move from contemplative prajna to prajna of ultimate reality. In fact, in the state of the Buddhas and bodhisattvas there is still an observer and observed, but these are merely conditional appearances that do not constitute opposition. Because they have realized emptiness that transcends observer and observed, their minds abide in emptiness rather than in conditional appearances. +_A:_ For ordinary beings who have not yet realized emptiness, there is an observer and observed, which are the functioning of deluded consciousness. When the mind produces this duality, it becomes caught in attachment to it. In meditation, after contemplating that objects are empty, we must also empty the deluded mind that is established in dependence upon objects. When mind is empty and objects are still, one can move from contemplative prajna to prajna of ultimate reality. In fact, in the state of the Buddhas and bodhisattvas there is still an observer and observed, but these are merely conditional appearances that do not constitute opposition. Because they have realized emptiness that transcends observer and observed, their minds abide in emptiness rather than in conditional appearances. === 自性、法性、空性、佛性 / Self-Nature, Dharma-Nature, Emptiness, and Buddha-Nature @@ -742,11 +742,11 @@ _Q:_ What does the Dharma mean by self-nature? Are Dharma-nature, emptiness, and _答：_ 如果从世俗谛角度来说的自性，是佛法所否定的。佛法认为，宇宙万有都是缘起的，是无自性空的。这个无自性所否定的，是依有为法建立的自性，这种自性绝对是没有的。《心经》处处强调不、无、空，空的都是这种自性见。 -_A:_ The self-nature spoken of from the perspective of conventional truth is what the Dharma rejects. The Dharma holds that all things in the universe arise dependently and are empty of self-nature. What is negated by this lack of self-nature is the self-nature established upon conditioned phenomena; such a self-nature definitely does not exist. The _Heart Sutra_ repeatedly emphasizes no, without, and empty, and what it empties is precisely this view of self-nature. +_A:_ The self-nature spoken of in terms of conventional truth is what the Dharma rejects. The Dharma holds that all things in the universe arise dependently and are empty of self-nature. What is negated by this lack of self-nature is the self-nature established upon conditioned phenomena; such a self-nature definitely does not exist. The _Heart Sutra_ repeatedly emphasizes no, without, and empty, and what it empties is precisely this view of self-nature. 但佛法有时也建立自性，这是从圣义谛的角度来说，和《心经》否定的自性概念不同。这种自性代指佛性或空性，如《六祖坛经》所说的"菩提自性，本来清净，但用此心，直了成佛”，此处的菩提自性就是指佛性，代表生命本自具足的觉醒力量。 -Yet the Dharma sometimes also speaks of establishing self-nature. This is from the perspective of ultimate truth and differs from the concept of self-nature rejected by the _Heart Sutra_. This self-nature refers to Buddha-nature or emptiness. As the _Platform Sutra of the Sixth Patriarch_ says, "The bodhi self-nature is originally pure; simply use this mind, and directly become Buddha." Here, bodhi self-nature refers to Buddha-nature, representing the awakened power inherently present within life. +Yet the Dharma sometimes also speaks of establishing self-nature. This is in terms of ultimate truth and differs from the concept of self-nature rejected by the _Heart Sutra_. This self-nature refers to Buddha-nature or emptiness. As the _Platform Sutra of the Sixth Patriarch_ says, "The bodhi self-nature is originally pure; simply use this mind, and directly become Buddha." Here, bodhi self-nature refers to Buddha-nature, representing the awakened power inherently present within life. 在本质上，佛性、法性、空性是没有差别的。但这些名称的安立有所侧重，佛性是侧重从有情方面来说，空性、法性侧重从法的角度去说。但不论空性还是佛性，本质是无二无别的。 @@ -780,7 +780,7 @@ _A:_ The awakened nature seen in clear mind and seeing the nature has no substan _问：_ 什么是明心见性？如何才能明心见性？ -_Q:_ What is clear mind and seeing the nature? How can one achieve clear mind and see the nature? +_Q:_ What is clear mind and seeing the nature? How can we achieve clear mind and see the nature? _答：_ 我们这次的主题讲座《走出轮回，走向解脱》，就是通过佛陀的修道经验来说明如何明心见性，以及明心见性到底是明什么，见什么。如果用心听的话，对这个问题应该是清楚的。明心见性是佛法修行的核心，也是共同的目标。其源头来自佛陀的修行，他在菩提树下禅坐，由顺逆观十二缘起见到诸法实相，证悟成佛。其后，各宗派又从不同角度契入，对明心见性提出基于本宗的见地，以及相应的修行方法。唯识是通过对心的认识，转染成净，转识成智；中观是通过层层扫荡，证悟空性；禅宗是找到那个本来清净、本无生灭、本不动摇、本自具足的菩提自性。虽然方法不同，但核心是一致的。偏离这个根本，修行只是表面文章而已，也就是古德所说的"不识本心，学法无益”。 @@ -864,7 +864,7 @@ Regarding rebirth, I usually suggest three angles of reflection: first, innate t 缘起性空告诉我们，一切现象都是众缘和合的，其中没有不变的本质。佛法所说的缘起有两种，一是杂染缘起，一是清净缘起。凡夫生命以迷惑烦恼为基础，不断制造痛苦和轮回。但解脱轮回并不是什么都没了，不是进入顽空状态。因为我们还有佛性，当清净种子开显出来，将成就圆满的生命状态。 -"Dependent origination, nature of emptiness" tells us that all phenomena arise from the convergence of conditions and contain no unchanging essence. The Dharma speaks of two kinds of dependent origination: impure dependent origination and pure dependent origination. The life of an ordinary being is based on delusion and afflictions, continually creating suffering and rebirth. But liberation from rebirth does not mean that everything is annihilated or that one enters a state of nihilistic emptiness. Because we also possess Buddha-nature, when pure seeds manifest, they will bring about a perfect state of life. +"Dependent origination, nature of emptiness" tells us that all phenomena arise from the convergence of conditions and contain no unchanging essence. The Dharma speaks of two kinds of dependent origination: impure dependent origination and pure dependent origination. The life of an ordinary being is based on delusion and afflictions, continually creating suffering and rebirth. But liberation from rebirth does not mean that everything is annihilated or that we enter a state of nihilistic emptiness. Because we also possess Buddha-nature, when pure seeds manifest, they will bring about a perfect state of life. === 缘起的生命观 / A Dependent-Origination View of Life @@ -892,7 +892,7 @@ _Q:_ How do the karmic rewards experienced by humans as a result of their good a _答：_ 任何一种行为都有两种结果，除了看得见的现象因果，还有看不见的心灵因果。从现象因果来说，有现报、生报、后报之分。比如干了坏事，可能马上感果，可能来生感果，也可能会经过更多生。因为从因到果需要缘的推动，即相关条件的成熟。但不论早晚，一定是会结果的。生活中也有类似情况，比如有人作了案马上被抓，也有的过几十年才被破案。不同的是，法律制裁可能有疏漏，但因果是绝对逃不掉的。因为这是事物发展的规律，不是谁可以逃避或操控的。 -_A:_ Any action has two kinds of results: besides the visible phenomenal cause-and-effect, there is also the invisible mental cause-and-effect. In terms of phenomenal cause-and-effect, there are present reward, next-life reward, and later reward. For example, if one does something bad, the result may ripen in this life, in the next life, or after many lives. Because from cause to result requires the impetus of conditions—that is, the maturation of relevant conditions. But sooner or later, it will certainly bear fruit. There are similar situations in daily life: some criminals are caught immediately, while others are not solved until decades later. The difference is that legal punishment may have loopholes, but karma absolutely cannot be escaped. This is because it is the law of how things develop, not something anyone can evade or manipulate. +_A:_ Any action has two kinds of results: besides the visible phenomenal cause-and-effect, there is also the invisible mental cause-and-effect. In terms of phenomenal cause-and-effect, there are present reward, next-life reward, and later reward. For example, if we do something bad, the result may ripen in this life, in the next life, or after many lives. Because going from cause to result requires the impetus of conditions—that is, the maturation of relevant conditions. But sooner or later, it will certainly bear fruit. There are similar situations in daily life: some criminals are caught immediately, while others are not solved until decades later. The difference is that legal punishment may have loopholes, but karma absolutely cannot be escaped. This is because it is the law of how things develop, not something anyone can evade or manipulate. 从心灵因果来说，也有当下的和未来两种。当我们心生慈悲时，内心是温暖而快乐的，同时还会使慈悲品质随之增长。不断强化慈悲，会使生命得到提升，使这种力量延续到未来。生活中我们可以看到，有些人从小就心怀慈悲，愿意帮助他人，就是这种心行的等流果。 @@ -970,7 +970,7 @@ _A:_ In recent years people have begun to emphasize the "three outlooks": view o 只有三观正确，我们才能过好每一天，所以这种教育非常重要，而且是成长过程中最为重要的教育。但在目前的教育体制中，这方面的内容有些薄弱。作为家长，如果能把智慧文化分享给孩子，帮助他们确立人生目标和道德准则，将使他们终身受益。建立三观不是学知识，在任何阶段都可以开始。通过自己的言传身教，让孩子在潜移默化中知道，应该成为什么样的人，什么该做什么不该做。这应该比单纯地讲道理效果更好。 -Only with the right outlook can we live each day well. Therefore this kind of education is extremely important, indeed the most important education in the process of growing up. But under the present educational system this aspect is somewhat weak. As parents, if we can share the culture of wisdom with our children and help them establish life goals and moral standards, it will benefit them throughout their lives. Establishing the three outlooks is not the same as learning knowledge; it can begin at any stage. Through our own words and example, we can let children know imperceptibly what kind of person they should become and what they should and should not do. This should be more effective than merely lecturing. +Only with the right outlook can we live each day well. Therefore this kind of education is extremely important, indeed the most important education as we grow up. But under the present educational system this aspect is somewhat weak. As parents, if we can share the culture of wisdom with our children and help them establish life goals and moral standards, it will benefit them throughout their lives. Establishing the three outlooks is not the same as learning knowledge; it can begin at any stage. Through our own words and example, we can let children know imperceptibly what kind of person they should become and what they should and should not do. This should be more effective than merely lecturing. == 九、人际关系 / IX. Interpersonal Relationships @@ -1074,7 +1074,7 @@ _Q:_ I am an only child and think of myself in everything; I am rather selfish. _答：_ 作为独生子女，往往被家人过度关注，百依百顺，养成以自我为中心的串习。但要知道，这种感觉对个人和社会都没好处。从个人来说，没有面对逆境的经验，走上社会后容易受挫；从社会来说，如果每个人都以自我为中心，就会引发矛盾和对立。不论是否学佛，与人相处时都要理解、尊重、包容。只有善待他人，才能得到相应回馈，否则会活得很辛苦。 -_A:_ As an only child, one is often given excessive attention by the family and has every wish granted, developing self-centered habitual patterns. But you should know that this is not good for the individual or for society. For the individual, it means lacking experience of adversity, so after entering society one easily meets setbacks; for society, if everyone is self-centered, conflict and opposition will arise. Whether or not you practice Buddhism, in dealing with people you must understand, respect, and include others. Only by treating others well can you receive a corresponding response; otherwise life will be very hard. +_A:_ As an only child, we are often given excessive attention by the family and has every wish granted, developing self-centered habitual patterns. But you should know that this is not good for the individual or for society. For the individual, it means lacking experience of adversity, so after entering society one easily meets setbacks; for society, if everyone is self-centered, conflict and opposition will arise. Whether or not you practice Buddhism, in dealing with people you must understand, respect, and include others. Only by treating others well can you receive a corresponding response; otherwise life will be very hard. 认识到自我为中心的过患后，还要进一步认识到慈悲心给生命带来的利益。有人觉得慈悲是付出，是吃亏，事实上，慈悲会使你的心态得到优化，人际关系得到改善，使你变得更有福报，更受欢迎。最重要的是，使你的生命品质得到提升。我们想一想，自己喜欢自私还是慈悲的人？其实别人也是同样。至于怎么做，社会上说要换位思考，佛教则有自他相换法，就是把对自己的在乎转为对别人的在乎，把对别人的漠视转为对自己的漠视，通过中心的转移来摆脱自私。 @@ -1104,25 +1104,25 @@ _Q:_ Lately I have encountered many problems in life. I feel helpless and keep g _答：_ 所谓烦恼，烦是扰，恼是乱，就是扰乱内心的负面情绪，让我们不得自在，不得安宁，活得很累很痛苦。渴望解决烦恼的愿望，我想很多人有过，尤其是身处烦恼时，这种感觉会特别强烈，为此会不惜代价。至于是不是善法欲，关键看你用什么方法解决。世人有了烦恼会借酒消愁、沉迷游戏，或吃喝玩乐、购物减压。这些方式多少能起到缓解效果，但只是暂时逃避，无法从根本上解决问题，还会带来种种副作用。 -_A:_ The word _affliction_ means disturbance: "fan" is to agitate, and "nao" is to disorder. It is a negative mental state that disturbs the mind, leaving us unfree and unrested, living in exhaustion and pain. The wish to be free from affliction is one many people have experienced, especially when caught in affliction; then the feeling becomes especially strong, and one may be willing to pay any price. Whether this is wholesome desire depends on how you try to solve it. When ordinary people have afflictions, they may drown their sorrows in drink, lose themselves in games, or seek relief through eating, drinking, shopping, and entertainment. These methods may offer some temporary relief, but they are only escape; they cannot solve the problem at its root, and they bring many side effects. +_A:_ The word _affliction_ means disturbance: "fan" is to agitate, and "nao" is to disorder. It is a negative mental state that disturbs the mind, leaving us neither free nor at rest, living in exhaustion and pain. Many of us have longed to be free from affliction. That longing becomes especially strong when we're caught in it, and we may be willing to pay any price. Whether this is wholesome desire depends on how we try to deal with it. When ordinary people have afflictions, they may drown their sorrows in drink, lose themselves in games, or seek relief through eating, drinking, shopping, and entertainment. These methods may offer some temporary relief, but they are only escape; they cannot solve the problem at its root, and they bring many side effects. 解决烦恼，关键要看清烦恼是怎么产生的。事实上，很多烦恼来自观念。世间种种能对我们产生什么影响，并不在于事情本身，而在于我们怎么看待。所以要了解哪些观念不制造烦恼，进而能对治烦恼。佛法将思维分为两种：一是非理作意，即错误的思维方式；一是如理作意，即智慧的思维方式。如果以错误思维看问题，时时处处都会制造烦恼。反之，不论遇到什么对境，都能安然接纳并寻找智慧的解决之道。所以思维方式非常重要，可以阻断烦恼，不让它有现行机会。但要彻底断除烦恼和产生烦恼的根源，必须依正见及禅修证悟空性。 -To resolve afflictions, the key is to see clearly how they arise. In fact, many afflictions come from our views. How things in the world affect us depends not on the things themselves, but on how we regard them. Therefore we need to understand which views do not create afflictions, so that we can counteract them. The Dharma divides thinking into two kinds: unreasonable attention, which is erroneous thinking; and reasonable attention, which is wise thinking. If we look at problems with erroneous thinking, we create afflictions everywhere and always. Conversely, whatever circumstances we meet, we can accept them peacefully and seek a wise solution. Thus the way of thinking is very important; it can stop afflictions before they have a chance to manifest. But to completely cut off afflictions and their root causes, we must rely on right view and realize emptiness through meditation. +To resolve afflictions, the key is to see clearly how they arise. Many afflictions come from our views. How things in the world affect us depends not on the things themselves, but on how we regard them. Therefore we need to understand which views do not create afflictions, so that we can counteract them. The Dharma describes two ways of attending to experience: unwise attention, which is wrong thinking, and wise attention, which is right thinking. If we look at problems with wrong thinking, we create afflictions at every turn. Conversely, whatever circumstances we meet, we can accept them peacefully and seek a wise solution. Thus the way of thinking is very important; it can stop afflictions before they have a chance to manifest. But to completely cut off afflictions and their root causes, we must rely on right view and realize emptiness through meditation. === 接纳逆境才能止损 / Accepting Adversity Is the Way to Stop the Loss _问：_ 我是心理工作者，曾在汶川地震时做心理援助工作，为许多丧失子女的家庭疏导情绪，帮助他们走过悲伤，但无法回答这样的问题：为什么这事发生在我身上？从因果来说，难道是他们罪有应得吗？ -_Q:_ I am a psychological worker. During the Wenchuan earthquake I did psychological aid work, helping many families who had lost their children process their emotions and get through their grief. But I could not answer this question: "Why did this happen to me?" From the perspective of cause and effect, were they simply getting what they deserved? +_Q:_ I work in mental health. During the Wenchuan earthquake I provided psychological aid, helping many families who had lost children work through their grief. But I could not answer this question: "Why did this happen to me?" From the perspective of cause and effect, were they simply getting what they deserved? _答：_ 佛法是以因果和无常看待世间一切悲欢离合，但当对方没有这样的认识，又处于极度悲痛时，这种说法听起来会感觉很无情。所以要善巧表达，以免对方受到刺激，或感情上不能接受。从今生的结果看，这种死亡对自己和家人都是莫大的不幸。但从轮回来看，死亡并不是结束，也是新生命的开始。如果他的善业能成熟，去处未必不如现在。 -_A:_ The Dharma views all the joys and sorrows, reunions and partings of the world through cause and effect and impermanence. But when the other person does not have such understanding and is in extreme grief, this way of speaking can sound heartless. Therefore we must express it skillfully, so as not to upset them or make them emotionally unable to accept it. Looking at the result in this present life, such a death is a great misfortune for oneself and one's family. But from the perspective of samsara, death is not an end; it is also the beginning of a new life. If their wholesome karma ripens, their destination may not be worse than the present. +_A:_ The Dharma views all the joys and sorrows, reunions and partings of the world through cause and effect and impermanence. But when the other person does not have such understanding and is in extreme grief, this way of speaking can sound heartless. Therefore we must express it skillfully, so as not to upset them or leave them emotionally unable to accept it. Looking at the result in this present life, such a death is a great misfortune for oneself and one's family. But in terms of samsara, death is not an end; it is also the beginning of a new life. If their wholesome karma ripens, where they go may not be worse than their present situation. 此外，世间每天会发生很多天灾人祸，所谓人生不如意十之八九。如果不接纳逆境，就会像佛经所说的那样，被一支毒箭射中后，又被第二支毒箭射中，造成更大的伤害。在这样的情况下，接纳才是及时止损的有效办法。如果能由此认识无常，转逆境为修行机缘，不仅自己可以走出悲伤，也有机会利益去世的亲人。 -Moreover, every day in the world there are natural and man-made disasters; as the saying goes, life does not go as we wish nine times out of ten. If we do not accept adversity, it is as the sutras say: after being struck by one poisoned arrow, we are struck by a second, causing greater harm. In such circumstances, acceptance is the effective way to stop the loss in time. If through this we can come to know impermanence and turn adversity into an opportunity for practice, we can not only emerge from grief ourselves but also benefit the departed loved ones. +Moreover, every day in the world there are natural and man-made disasters; as the saying goes, life does not go as we wish nine times out of ten. If we do not accept adversity, it is as the sutras say: after being struck by one poisoned arrow, we are struck by a second, causing greater harm. In such circumstances, acceptance is how we keep the pain from getting worse. If through this we can come to know impermanence and turn adversity into an opportunity for practice, we can not only emerge from grief ourselves but also benefit the departed loved ones. === 处理情绪的两项基本原则 / Two Basic Principles for Handling Emotions @@ -1132,15 +1132,15 @@ _Q:_ The Dharma regards emotions as the false self and says we should keep our d _答：_ 对待负面情绪，最基本的有两点。首先是不制造情绪。负面情绪不是从天上掉下来的，究其根源，主要来自我们的观念和思维方式。其实不如意是人生常态，不能正确看待，才会产生愤怒、焦虑、没有安全感等不良情绪。事实上，这些情绪对解决问题毫无帮助，只会让人失去理智，让事情变得更糟。所以要改变观念，在面对问题时不起情绪，就像疾病防控一样，预防才是关键。 -_A:_ In dealing with negative emotions, there are two basic points. First, do not create emotions. Negative emotions do not fall from the sky; traced to their root, they come mainly from our views and ways of thinking. In fact, things not going as we wish is the normal state of life. It is only when we cannot see this correctly that we give rise to anger, anxiety, insecurity, and other negative emotions. In fact, these emotions do not help solve problems at all; they only make people lose their reason and make things worse. Therefore we must change our views, so that when facing problems we do not give rise to emotions. Just as in disease prevention, prevention is the key. +_A:_ In dealing with negative emotions, there are two basic principles. First, do not create emotions. Negative emotions do not fall from the sky; traced to their root, they come mainly from our views and ways of thinking. Life doesn't go the way we want—this is normal. When we can't see this clearly, we feel anger, anxiety, insecurity, and so on. These emotions don't help solve problems; they just make us lose our heads and make things worse. So we need to change the way we see things, so we don't get emotional when problems come up. Like disease prevention, stopping it before it starts is key. 其次是不积累情绪。情绪是会增长的，不论愤怒、嫉妒还是焦虑，当它产生后，如果不能如理思维，而是继续非理作意，就会给负面情绪提供养分，使之不断增长。就像你讨厌一个人时，会制造很多讨厌的理由，越想越觉得讨厌。所以有了负面情绪时，不要纵容，不要给它成长空间，而要学会审视：为什么产生这些情绪？情绪到底是什么？其存在是否合理？当我们能静下心来看着它，情绪就会像被灭活的病毒，不再具有破坏力。 -Second, do not accumulate emotions. Emotions can grow. Whether anger, jealousy, or anxiety, once they arise, if we do not think reasonably but continue with unreasonable attention, we provide nourishment for the negative emotions and make them grow. Just as when you dislike someone, you manufacture many reasons to dislike them, and the more you think about it the more you dislike them. Therefore, when negative emotions arise, do not indulge them or give them room to grow. Instead, learn to examine them: Why do these emotions arise? What exactly is emotion? Is its existence reasonable? When we can calmly observe it, the emotion becomes like an inactivated virus and no longer has destructive power. +Second, do not accumulate emotions. Emotions can grow. Whether it's anger, jealousy, or anxiety, once it arises, if we keep attending to it unwisely instead of thinking wisely, we feed it and it grows. Just as when you dislike someone, you come up with many reasons to dislike them, and the more you think about it the more you dislike them. Therefore, when negative emotions arise, do not indulge them or give them room to grow. Instead, learn to examine them: Why do these emotions arise? What exactly is emotion? Is its existence reasonable? When we can calmly observe it, the emotion becomes like an inactivated virus and can no longer harm us. 最重要的是通过禅修开启观智，才能彻底消除情绪。当然这有难度。对普通人来说，前两点都是可以做到的。至于纯净的直觉，不能简单等同于潜意识。因为潜意识有不同层次，比如第七末那识和第八阿赖耶识就属于潜意识，但都在妄心系统。只有超越妄心，才能进入纯净的直觉。 -Most important is to open insight wisdom through meditation, for only then can emotions be completely eliminated. Of course this is difficult. For ordinary people, the first two points are all doable. As for pure intuition, it cannot simply be equated with the subconscious. The subconscious has different levels; for example, the seventh Manas consciousness and the eighth Alaya consciousness belong to the subconscious, but both are within the system of the deluded mind. Only by transcending the deluded mind can one enter pure intuition. +Most important, meditation opens the wisdom of insight; only then can we completely eliminate emotions. Of course this is difficult. For ordinary people, the first two things are possible. As for pure intuition, it cannot simply be identified with the subconscious. The subconscious has different levels; for example, the seventh Manas consciousness and the eighth Alaya consciousness belong to the subconscious, but both are within the system of the deluded mind. Only by transcending the deluded mind can we enter pure intuition. === 不自大，不自卑 / Neither Arrogant Nor Inferior @@ -1150,21 +1150,21 @@ _Q:_ I used to feel quite good about myself, but later, influenced by others, I _答：_ 人往往看不清自己，就会不自觉地和人比较。有人爱用自己的长处和别人的不足比，就会自我感觉良好，甚至盲目自大；也有人总是夸大自己的不足，以此否定自己。这都不是如实的认知，也反映了对自身的不接纳。每个人都有自己的长处和不足，这很正常，因为生命的积累不同。了解自己当下的状态，如实接纳，才能在此基础上进步。否则，自大者会故步自封，自卑者会妄自菲薄，都不利于生命的优化。 -_A:_ People often cannot see themselves clearly and unconsciously compare themselves with others. Some like to compare their strengths with others' weaknesses, which makes them feel good about themselves, even blindly arrogant. Others always exaggerate their own shortcomings and use them to negate themselves. Neither is a true perception, and both reflect non-acceptance of oneself. Everyone has strengths and shortcomings; this is normal, because each person's accumulated life is different. Only by understanding one's present state and accepting it as it is can one progress on that basis. Otherwise, the arrogant will become stuck in their ways, and the inferior will sell themselves short; neither is conducive to the flourishing of life. +_A:_ People often cannot see themselves clearly and unconsciously compare themselves with others. Some like to compare their strengths with others' weaknesses, which makes them feel good about themselves, even blindly arrogant. Others always exaggerate their own shortcomings and use them to negate themselves. Neither is a true perception, and both reflect non-acceptance of oneself. Everyone has strengths and shortcomings; this is normal, because each person's life experience is different. Only by understanding our present state and accepting it as it is can we progress on that basis. Otherwise, arrogant people get stuck in their ways, and self-deprecating people sell themselves short. Neither helps us flourish. 在意别人的看法，同样是因为看不清自己，对人生追求不明确，不知道自己能做什么，也不知道自己究竟要什么不要什么，就容易受外界影响。如果能通过学佛树立正见，对人生有自主选择，就不会那么在意了。别人有什么看法，我们可以用来检查自己，有则改之，无则加勉。此外不必多想什么，否则只会增加无谓的烦恼。学佛的根本就在于去除我执，如果死死抱住这个"我”不放，连别人的看法都要在意，痛苦是没完没了的。 -Caring about others' opinions likewise comes from not seeing oneself clearly. When one is not clear about life's goals, does not know what one can do, and does not know what one truly wants and does not want, one is easily influenced by the outside world. If through learning Buddhism one establishes right view and makes autonomous choices for one's life, one will not care so much. We can use others' opinions to examine ourselves: if there is something to correct, correct it; if not, take it as encouragement. Beyond that, there is no need to think too much, or it will only add unnecessary affliction. The root of learning Buddhism lies in removing self-grasping. If we stubbornly hold on to this "self," even caring about others' opinions, our suffering will never end. +Caring about others' opinions likewise comes from not seeing oneself clearly. When we don't know what we want from life, what we can do, or even what we want and don't want, we easily get swayed by the world around us. If through learning Buddhism we establish right view and make autonomous choices for our lives, we will not care so much. We can use others' opinions to examine ourselves: if there is something to correct, correct it; if not, take it as encouragement. Beyond that, there is no need to think too much, or it will only add unnecessary affliction. The root of learning Buddhism lies in removing self-grasping. If we stubbornly hold on to this "self," even caring about others' opinions, our suffering will never end. === 让时间的使用更有价值 / Making the Use of Time More Valuable _问：_ 参加修学一年来，我发生了巨大改变，也感化家人皈依了。现在我觉得应该把精力更多地投入修学，但在生活中，我既是女儿，也是母亲和妻子，还是单位员工，感觉时间难以权衡。比如看护宝宝，如果我要修学，就得把孩子交给老人，但站在孝敬老人的角度，又不该给他们增加负担，怎么办？ -_Q:_ Since joining the practice program a year ago, I have changed tremendously and also influenced my family to take refuge. Now I feel I should devote more energy to practice, but in life I am a daughter, a mother, a wife, and an employee. I find it hard to balance my time. For example, in caring for the baby, if I want to practice, I have to leave the child with the elderly, but from the perspective of filial respect I should not add to their burden. What should I do? +_Q:_ Since joining the practice program a year ago, I have changed tremendously and also influenced my family to take refuge. Now I feel I should devote more energy to practice, but in life I am a daughter, a mother, a wife, and an employee. I find it hard to balance my time. For example, in caring for the baby, if I want to practice, I have to leave the child with the elderly, but out of filial respect I should not add to their burden. What should I do? _答：_ 在家居士都有家庭、工作、社会等方面的责任，有时会觉得，学佛和这些世俗责任有冲突。这主要因为还是初学，没能很好地运用佛法。当我们通过修学变得更有智慧和慈悲，就能更善巧地处理问题。生活中的很多事没有标准答案，而要根据当下的因缘综合判断。比如让老人看孩子，不见得是不孝顺，也可以是让老人享受天伦之乐。究竟属于哪一种，要取决于具体情况，以及你在处理时的言行、态度和方式方法。 -_A:_ Lay practitioners all have responsibilities in family, work, and society, and sometimes feel that learning Buddhism conflicts with these worldly duties. This is mainly because one is still a beginner and has not yet learned to apply the Dharma well. As we become more wise and compassionate through practice, we can handle matters more skillfully. Many things in life have no standard answer; we must judge according to the conditions of the moment. For example, having elderly parents look after the child is not necessarily unfilial; it can also be a way for them to enjoy family happiness. Which it is depends on the specific situation and on your words, actions, attitude, and manner in handling it. +_A:_ Lay practitioners all have responsibilities in family, work, and society, and sometimes feel that learning Buddhism conflicts with these worldly duties. This is usually because we're still beginners and haven't yet learned to apply the Dharma well. As we become wiser and more compassionate through practice, we can handle matters more skillfully. Many things in life have no standard answer; we must judge according to the conditions of the moment. For example, having elderly parents look after the child is not necessarily unfilial; it can also be a way for them to enjoy family happiness. Which it is depends on the specific situation and on your words, actions, attitude, and manner in handling it. 此外，当我们的心没能安住于法时，就会妄想纷飞。很多人每天忙来忙去，大量时间用于妄想，用于玩手机、聊天、逛街，或是制造各种无谓的应酬。学佛后生活变得简单，可以省出大量时间来学习，做利益众生的事。不仅如此，当你的智慧增长了，即使看孩子、做家务，也可以是修行的一部分，和学佛并不矛盾。如果是和人相处，就用来训练理解、陪伴、关爱；如果是单纯做事，就用来训练觉知和安住当下。当时间使用得更有价值，你的生命就会更有价值。 @@ -1178,7 +1178,7 @@ _Q:_ After learning Buddhism I believe in the six realms of rebirth, but wheneve _答：_ 怕鬼一方面是因为看不见，加上传说和文艺作品中的可怕描述，想象空间很大，就会引发恐惧；另一方面是因为自身正念不够强大，容易受到侵扰。关于这个问题，可以念诵佛号或三皈依，观想三宝功德在护佑我们。这些圣号有着强大的能量和加持力，可以安顿身心，驱除恐惧。 -_A:_ Fear of ghosts is partly because they are unseen, and together with frightening descriptions in legends and artistic works, the imagination has great room to run, giving rise to fear. It is also because one's own right mindfulness is not strong enough and one is easily disturbed. Regarding this, one can recite the Buddha's name or the Three Refuges, and visualize the merit of the Three Jewels protecting us. These holy names have great power and blessings; they can settle body and mind and dispel fear. +_A:_ We're partly afraid of ghosts because we can't see them. Add frightening descriptions from legends and stories, and our imagination runs wild. It is also because our own right mindfulness is not strong enough and we are easily disturbed. Regarding this, we can recite the Buddha's name or the Three Refuges, and visualize the merit of the Three Jewels protecting us. These holy names have great power and blessings; they can settle body and mind and dispel fear. 进而还要思考，鬼也属于六道众生，是学佛人发愿帮助的对象之一。他们成为鬼，是恶业招感的苦果，已经很不幸了，有什么可害怕的？如果我们充满慈悲，无论遇到什么众生，内心只有慈悲，没有恐惧也没有仇恨。反之，才会被恐惧或不良情绪抓住。所以让什么念头占据内心很重要，如果能时时发起菩提心，修习慈悲心，就会充满力量。 @@ -1192,7 +1192,7 @@ _Q:_ How does Buddhism regard human dreams? 济群法师：通常来说，梦是妄想、迷惑的显现，所以佛教中有个词叫作"颠倒梦想”。从佛教观点来看，我们的整个人生就是一场梦，而不仅仅是在睡眠状态下才会做梦。至于通常所说的梦，和意识活动有关。此外，还可能受诸多因素影响：有时是一些鬼神进入梦的状态；有时梦中也能感得佛菩萨示现；有时修行达到一定程度，梦中会出现相应境界；有时是意识超前的感知，在梦中预知一些将要发生的事；有时是过去生留下的特别强大的种子，会在今生乃至很多生中不断以梦境显现相关影像，等等，不一而足。 -Master Jiqun: Generally speaking, dreams are the manifestation of deluded, confused thinking; therefore Buddhism has the expression "inverted dreams." From the Buddhist point of view, our whole life is a dream, not only the dreams we have while asleep. As for ordinary dreams, they are related to mental activity. In addition, they may be influenced by many factors: sometimes certain spirits enter into the dream state; sometimes one may perceive the manifestation of Buddhas and bodhisattvas in a dream; sometimes when practice reaches a certain level, corresponding states appear in dreams; sometimes consciousness has a premonition and knows in a dream things that are about to happen; sometimes exceptionally powerful seeds left over from past lives continuously appear in dreams throughout this life and many lives to come, and so on—it is impossible to list them all. +Master Jiqun: Generally speaking, dreams are the manifestation of deluded, confused thinking; therefore Buddhism has the expression "inverted dreams." From the Buddhist point of view, our whole life is a dream, not only the dreams we have while asleep. As for ordinary dreams, they are related to mental activity. In addition, many things can influence them. Sometimes spirits enter our dreams. Sometimes Buddhas and bodhisattvas appear to us in dreams. Sometimes, when our practice reaches a certain level, corresponding states appear. Sometimes our consciousness gets a premonition and we know in a dream what is about to happen. Sometimes exceptionally powerful seeds from past lives keep appearing in dreams throughout this life and many lives to come. The list goes on. _问：_ 《金刚经》说"一切有为法，如梦幻泡影”，物理学家也说，宇宙是全息投影。但这一切太真实了，我们体验到的痛苦和快乐让人沉浸其中，无法自拔。怎样才能把梦境和现实区别开？ @@ -1212,7 +1212,7 @@ _Q:_ Does Buddhism place greater emphasis on transcending the world or engaging _答：_ 出世和入世，分别对应出离心和菩提心。表面看来，出和入是对立的。事实上，出离并不是离开世间或躲进深山，而是看透五欲六尘的虚幻，摆脱对世间的贪著，这才是轮回的真正根源。佛教以解脱为三乘修行的根本，不仅发出离心的声闻要解脱，发菩提心的菩萨同样需要解脱。只有断除烦恼，以超然的心态入世，才能更好地帮助众生。否则很可能是泥菩萨，还没帮到别人，自己就沦陷了。所以出世和入世是统一的。从根本上，都需要有出世之心，要解脱轮回。但入世是菩萨利他的途径，如果不和众生结缘，何以度化他们？ -_A:_ Transcending the world and engaging in it correspond to renunciation and _bodhicitta_. On the surface, leaving and entering appear to be opposites. In fact, renunciation does not mean abandoning the world or hiding in the mountains; rather, it means seeing through the illusory nature of the five sensual pleasures and the six objects of perception, and freeing oneself from attachment to the world. This attachment is the true root of _samsara_. Buddhism regards liberation as the foundation of practice for all three vehicles. Not only _shravakas_ who arouse renunciation seek liberation; _bodhisattvas_ who arouse bodhicitta likewise need liberation. Only by eliminating afflictions and entering the world with a transcendent mind can we better help sentient beings. Otherwise, we are likely to be like a clay bodhisattva—before helping others, we ourselves collapse. Thus transcendence and engagement are unified. Fundamentally, both require a mind of transcendence, a resolve to liberate from samsara. Yet engaging in the world is the bodhisattva's path of benefiting others; without forming karmic bonds with sentient beings, how could we liberate them? +_A:_ Transcending the world and engaging in it correspond to renunciation and _bodhicitta_. On the surface, leaving and entering appear to be opposites. Renunciation does not mean abandoning the world or hiding in the mountains; rather, it means seeing through the illusory nature of the five sensual pleasures and the six objects of perception, and freeing ourselves from attachment to the world. This attachment is the true root of _samsara_. Buddhism regards liberation as the foundation of practice for all three vehicles. Not only _shravakas_ who arouse renunciation seek liberation; _bodhisattvas_ who arouse bodhicitta likewise need liberation. Only by eliminating afflictions and entering the world with a transcendent mind can we better help sentient beings. Otherwise, we are likely to be like a clay bodhisattva—before helping others, we ourselves collapse. Thus transcendence and engagement are unified. Fundamentally, both require a mind of transcendence, a resolve to liberate from samsara. Yet engaging in the world is the bodhisattva's path of benefiting others; without forming karmic bonds with sentient beings, how could we liberate them? 至于先后次第，虽然菩提心是以出离心为基础，但并不是说，必须出离心圆满之后再修菩提心。尤其是对在家居士来说，有了一定基础后，就可以同时进行，不忘出离心，常修菩提心。当然，如果有条件静修一段时间会更好，心行可以更稳定。 @@ -1226,11 +1226,11 @@ _Q:_ Buddhist practice should benefit both self and others, yet I feel my abilit _答：_ 利他的难度在于，会和我执发生冲突。所以生起利他心的前提，是真正认识到我执的过患和利他的意义。这样的认知非常重要。至于在利他过程中有没有合适的度，不能一概而论，和个人的修行、定位、能力有关。 -_A:_ The difficulty of benefiting others lies in its conflict with self-grasping. Therefore, the prerequisite for arousing altruism is truly recognizing the faults of self-grasping and the value of benefiting others. Such understanding is essential. As for whether there is a suitable measure in the process, it cannot be generalized; it depends on one's practice, orientation, and capacity. +_A:_ The difficulty of benefiting others lies in its conflict with self-grasping. Therefore, the prerequisite for arousing altruism is truly recognizing the faults of self-grasping and the value of benefiting others. Such understanding is essential. As for the right measure, it cannot be generalized; it depends on one's practice, orientation, and capacity. 定位就是你对自己的要求，是不是想学做菩萨，能力则是你目前可以做到的最大程度，不同人会存在差异。比如菩萨戒说到，菩萨可以为利他献出自己的头目手足乃至生命，但这指的是登地菩萨，已经见到空性。在达到相应境界前，这么做反而有副作用。因为你对自己身体还很执著，献身之后会苦恼甚至退心，所以要衡量自己的能力。 -Orientation means the standard you set for yourself—whether you aspire to train as a bodhisattva. Capacity means the maximum you can do at present, which varies from person to person. For example, the bodhisattva precepts state that a bodhisattva may give away his head, eyes, hands, feet, and even life for the sake of benefiting others. But this refers to a bodhisattva who has attained the grounds and realized _emptiness_. Before reaching that level, doing so would have adverse effects, because you are still attached to your body, and after such sacrifice you might become distressed or even lose heart. So you must measure your own capacity. +Orientation means the standard you set for yourself—whether you aspire to train as a bodhisattva. Capacity means the maximum you can do at present, which varies from person to person. For example, the bodhisattva precepts state that a bodhisattva may give away their head, eyes, hands, feet, and even life for the sake of benefiting others. But this refers to a bodhisattva who has attained the grounds and realized _emptiness_. Before reaching that level, doing so would have adverse effects, because you are still attached to your body, and after such sacrifice you might become distressed or even lose heart. So you must measure your capacity. 从佛法角度看，提升自己也是一种利他，当然前提是带着利他心提升自己。大乘皈敬颂的"我以所修诸功德，为利有情愿成佛”，就是告诉我们，修功德、成佛道都是为了更好地帮助众生。具备这样的见地后，可以根据实际情况综合抉择，并不一定要对他人百依百顺。在自己能力范围内就尽力做，否则也可以婉言拒绝并说明理由，不必过分勉强。当我们的发心、能力、境界差距较大时，强迫自己做些什么，于人于己都没有好处。当然，也可以在现有基础上适当突破一点，这样会进步更快。 @@ -1244,7 +1244,7 @@ _Q:_ Many people have cared for and helped me, yet when they face difficulties I _答：_ 首先要根据自身能力尽量去做，同时要发菩提心，建立高尚的利他愿望。如果这种愿望非常强烈，能力会很快提高。就像带着目标去学习那样，有源源不断的动力。生起这样的愿心，利他的因缘也会不断出现。事实上，不论能力是大是小，只要有心，总能做点什么。有时哪怕没做什么具体的事，也能给对方传递慈悲，让对方感到温暖和关怀。关键是这份愿心要真切，确实是这么想，也强烈想要去做。不然的话，可能想过说过，感觉自己是个知恩图报的人就结束了，并没有进一步付诸行动。这是不行的。究竟的报恩方式，当然是引导他们通过学佛转迷为悟，彻底摆脱痛苦。但前提是你自己真正从佛法受益，这样才有说服力。 -_A:_ First, do what you can according to your ability, and at the same time arouse bodhicitta and establish a noble altruistic aspiration. When this aspiration is strong, your ability will quickly grow. It is like studying with a clear goal: the motivation is inexhaustible. Once such an aspiration arises, the conditions for benefiting others will keep appearing. In fact, regardless of ability large or small, as long as there is the intention, there is always something one can do. Sometimes even without doing anything concrete, you can convey compassion to the other person and make them feel warmth and care. The key is that this aspiration must be genuine—truly felt and strongly desired. Otherwise, you may merely think or speak about it, feel that you are a grateful person, and stop there without taking further action. That is not enough. The ultimate way to repay kindness, of course, is to guide them through Buddhist practice to turn from delusion to awakening and thoroughly transcend suffering. But this requires that you yourself have truly benefited from the Dharma; only then will you be convincing. +_A:_ First, do what you can, and at the same time arouse bodhicitta and establish a noble altruistic aspiration. When this aspiration is strong, your ability will quickly grow. It is like studying with a clear goal: the motivation is inexhaustible. Once such an aspiration arises, the conditions for benefiting others will keep appearing. Regardless of ability large or small, as long as there is the intention, there is always something we can do. Sometimes even without doing anything concrete, you can convey compassion to the other person and make them feel warmth and care. The key is that this aspiration must be genuine—truly felt and strongly desired. Otherwise, you may merely think or speak about it, feel that you are a grateful person, and stop there without taking further action. That is not enough. The ultimate way to repay kindness, of course, is to guide them through Buddhist practice to turn from delusion to awakening and thoroughly transcend suffering. But this requires that you yourself have truly benefited from the Dharma; only then will you be convincing. === 因为理解，所以慈悲 / Because of Understanding, There Is Compassion @@ -1254,7 +1254,7 @@ _Q:_ I know that Buddhists should have compassion. When I see stray animals, I w _答：_ 这种现象其实不在少数，不少人会对动物心生慈悲，对人却不容易。原因有很多，主要是现在社会风气不好，负面新闻层出不穷，如助人者反被讹诈等，所以我们面对求助时，会本能地心生防备，生怕引发后续问题，结果慈悲就被各种担心取而代之了。此外，相对流浪动物来说，帮助人通常更复杂也难度更大，当慈悲不够强大时，就会有帮什么不帮什么的分别。即便同样是帮动物，多数人会帮猫而不会帮老虎，因为后者太难了，必须能力很强的人才帮得了。 -_A:_ This phenomenon is not uncommon. Many people feel compassion toward animals but find it harder to feel the same toward people. There are many reasons. Mainly, social values today are declining, and negative news is endless—such as those who help others being falsely accused. So when faced with a request for help, we instinctively become defensive, afraid of subsequent problems, and compassion is replaced by various worries. Moreover, compared with stray animals, helping people is usually more complex and difficult. When compassion is not strong enough, we start to discriminate between what to help and what not to help. Even among animals, most people would help a cat but not a tiger, because the latter is too difficult; only those with great ability can help it. +_A:_ This is fairly common. Many people feel compassion toward animals but find it harder to feel the same toward people. There are many reasons. Mainly, social values today are declining, and negative news is endless—such as those who help others being falsely accused. So when faced with a request for help, we instinctively become defensive, afraid of subsequent problems, and compassion is replaced by various worries. Moreover, compared with stray animals, helping people is usually more complex and difficult. When compassion is not strong enough, we start to discriminate between what to help and what not to help. Even among animals, most people would help a cat but not a tiger, because the latter is too difficult; only those with great ability can help it. 但慈悲心是可以培养的。我们要从缘起的立场，看待并理解人的一切差别。比如那些我们不喜欢的人，那些性格扭曲甚至道德败坏的人，他们之所以会这样，是来自长期的累积。事实上，他们自己就是不良心态和品行的最大受害者，然后才会波及他人。关于慈悲心的修行，要在理解、接纳的前提下不断训练。开始可能不太容易，需要说服自己去做。随着慈悲心的增长，就会主动承担。从另一方面来说，这么做也是在散播慈爱，总会有人受到感染，同样地回馈你，回馈他人，招感和谐友好的社会环境。大环境好了，互帮互助就是自然而然的，不必有多余的担心。那样的社会，需要大家共同努力。 @@ -1268,7 +1268,7 @@ _Q:_ I am rather busy with work and have also vowed to form a volunteer team, so _答：_ 关于修学，第一，学总是比不学好；第二，有次第地学比随便学效果更好；第三，参加三级修学的氛围肯定比自学好。你可以根据自身条件来选择。其实忙不忙是相对的，你觉得什么更重要，就会有时间做什么。 -_A:_ Regarding study, first, studying is always better than not studying; second, studying with a systematic progression is more effective than studying haphazardly; third, the atmosphere of participating in Three-Stage Practice is certainly better than self-study. You can choose according to your own conditions. In fact, whether one is busy is relative. Whatever you consider more important, you will find time for. +_A:_ Regarding study, first, studying is always better than not studying; second, studying with a systematic progression is more effective than studying haphazardly; third, the atmosphere of participating in Three-Stage Practice is certainly better than self-study. You can choose according to your own conditions. Whether we are busy is relative. Whatever you consider more important, you will find time for. 关于义工团队，不论佛教界还是社会上的，只要做有益大众的事，意义都一样。关键是怎么做得有效，做得长久？有效体现在两方面，一是自己做得欢喜并得到提升，二是让参与者和受助者都能得到真正的帮助。长久也体现在两方面，一是目标明确，心行稳定，二是让做事成为修行，从而源源不断地提供动力。 @@ -1292,17 +1292,17 @@ _A:_ Many companies today reflect their boss's culture—whatever the boss think 对于管理者来说，缘起法和利他心特别有帮助。如果了解到企业是众缘和合的，同时多一些无我利他之心，就不会以个人的感觉和利益为中心。那样的话，最后用力的只是少数人，不仅做起来非常辛苦，也会被成败得失所累。日本的稻盛和夫就是以佛法指导企业管理，让员工充分发挥自主性，成就了两家世界五百强企业。所以我们不要把企业作为"我执”的延伸，而要本着服务大众的心，建立一个开放的平台，把利益和责任尽量下放，让大家在这里共创共赢，就能做得更自在。 -For managers, the Dharma of dependent origination and a mind of altruism are especially helpful. Understanding that a company arises from the coming together of many conditions, and adding a little more selfless altruism, keeps us from centering everything on our own feelings and interests. Otherwise, in the end only a few people are exerting effort; not only is this exhausting, but it also traps us in success and failure, gain and loss. Japan's Kazuo Inamori guided corporate management with the Dharma, allowing employees to give full play to their initiative, and built two Fortune Global 500 companies. So we should not treat the company as an extension of _self-grasping,_ but with a heart that serves the public, establish an open platform, delegate benefit and responsibility as much as possible, and let everyone create and win together—then we can work with greater ease. +For managers, the Dharma of dependent origination and a mind of altruism are especially helpful. Understanding that a company arises from the coming together of many conditions, and adding a little more selfless altruism, keeps us from centering everything on our own feelings and interests. Otherwise, in the end only a few people are exerting effort; not only is this exhausting, but it also traps us in success and failure, gain and loss. Japan's Kazuo Inamori guided corporate management with the Dharma, allowing employees to take full initiative, and built two Fortune Global 500 companies. So we should not treat the company as an extension of _self-grasping,_ but with a heart that serves the public, establish an open platform, delegate benefit and responsibility as much as possible, and let everyone create and win together—then we can work with greater ease. === 正确发心，善用其心 / Arousing the Right Aspiration and Making Good Use of the Mind _问：_ 如果说生命的意义在于自觉觉他，那我们现在的工作学习、成家立业、参与社会竞争，到底有没有终极意义？我觉得自己对重要感、优越感和主宰欲充满追求，但同时也为此烦恼。应该以什么心态对待人生追求？ -_Q:_ If the meaning of life lies in awakening ourselves and awakening others, do our present work, studies, founding a family, building a career, and competing in society have any ultimate meaning at all? I feel that I am full of pursuit for a sense of importance, superiority, and the desire to dominate, yet I also suffer because of this. What attitude should I adopt toward life's pursuits? +_Q:_ If the meaning of life lies in awakening ourselves and awakening others, do our present work, studies, founding a family, building a career, and competing in society have any ultimate meaning at all? I feel full of desire for a sense of importance, superiority, and domination, yet I also suffer because of this. What attitude should I adopt toward life's pursuits? _答：_ 从世俗的角度，凡有助于过好日子的所作所为都是有意义的，比如工作赚钱、成家立业。当然这只是相对的意义，并不究竟。对于这个问题，佛法有两种不同看法。从解脱道的角度，看不到世俗生活的意义。所谓追求，无非是以迷惑烦恼为基础，立足于贪嗔痴做种种事，以此满足贪嗔痴的需要。在这种惑业苦的轮回中，不论做什么都是无谓的。即使能改善外在条件，也不能改变其痛苦本质；即使能有所得，也是朝不保夕的。 -_A:_ From a worldly perspective, anything that helps us live a good life has meaning—working to earn money, founding a family, and building a career, for example. Of course this is only relative meaning; it is not ultimate. On this question, the Dharma has two different views. From the perspective of the path of liberation, worldly life has no meaning. So-called pursuits are nothing but confusion and affliction as their basis, doing all sorts of things grounded in greed, hatred, and delusion to satisfy the needs of greed, hatred, and delusion. In this cycle of delusion, karma, and suffering, whatever we do is futile. Even if external conditions improve, it cannot change its painful nature; even if we gain something, it is precarious. +_A:_ From a worldly perspective, anything that helps us live a good life has meaning—working to earn money, founding a family, and building a career, for example. Of course this is only relative meaning; it is not ultimate. On this question, the Dharma has two different views. From the perspective of the path of liberation, worldly life has no meaning. Pursuits take confusion and affliction as their basis, doing all sorts of things grounded in greed, hatred, and delusion to satisfy the needs of greed, hatred, and delusion. In this cycle of delusion, karma, and suffering, whatever we do is futile. Even if external conditions improve, it cannot change its painful nature; even if we gain something, it is precarious. 但从菩萨道的角度，并不否定世俗生活的价值，而是赋予其新的内涵。如果我们带着利他心和正念工作，不仅可以生存、养家，还可以造福社会。更重要的是，如果用心到位，工作也会成为修行的组成部分，以利他培福，以正念修心。禅宗就特别重视生活的修行，从穿衣吃饭到搬柴运水都是道用，而不仅仅局限于诵经、坐禅等特定形式。所以关键在于自身心行。一方面要正确发心，定位于自利利他，而不是为了满足自己的重要感、优越感和主宰欲；一方面要善用其心，时刻带着正念做事，同时通过做事来训练正念。做到这两点，在工作和生活中，不仅能成就现实价值，也能实现究竟意义。 @@ -1320,7 +1320,7 @@ _A:_ For practice in the world, the first thing is to arouse bodhicitta, which h 至于在面对境界时怎么保持觉知，先要学会方法。静修营安排的禅修体验，就是让大家了解相关原理后，把这种方法带入生活。但更重要的是反复训练，时时培养。其实方法并不难，难的是持续、稳定地保持专注，让这种觉知遍一切时一切处。我们内心有很多错误习惯，相对这些根深蒂固的惯性，刚刚培养的觉知力很弱小，必须抓紧一切机会练习，才能逐步纠正固有惯性，培养正确的心行习惯。 -As for how to maintain awareness when facing circumstances, first learn the method. The meditation experiences arranged by the retreat are meant to let everyone understand the relevant principles and then bring this method into daily life. But more important is repeated training and constant cultivation. Actually the method is not difficult; what is difficult is sustaining steady focus and allowing this awareness to pervade all times and all places. Our minds contain many wrong habits; compared with these deep-rooted tendencies, the awareness we have just cultivated is very weak. We must seize every opportunity to practice, gradually correcting habitual patterns and cultivating wholesome mental habits. +As for how to maintain awareness when facing circumstances, first learn the method. The meditation sessions arranged by the retreat are meant to let everyone understand the relevant principles and then bring this method into daily life. But more important is repeated training and constant cultivation. Actually the method is not difficult; what is difficult is sustaining steady focus and allowing this awareness to pervade all times and all places. Our minds contain many wrong habits; compared with these deep-rooted tendencies, the awareness we have just cultivated is very weak. We must seize every opportunity to practice, gradually correcting habitual patterns and cultivating wholesome mental habits. === 慈悲生祸害 / Compassion Breeds Misfortune @@ -1340,11 +1340,11 @@ _Q:_ We make our living by fishing and usually go to various temples to perform _答：_ 职业和信仰的冲突，是个现实问题。尤其在特定地区，某些职业是祖祖辈辈的传统，选择相对较少。学佛后了解到这么做的果报，究竟该怎么办？取决于你的认识和信仰深度。如果真正认识到，自己为了生存和利益造下很多杀业，让众生失去生命，自己将来也要承受苦果，实在得不偿失，就应该重新选择正命的职业。就像看到工作严重危害身体健康时，你还会继续吗？人们之所以对某些犯戒的工作放不下，主要还是对其中的危害认识不足，心存侥幸。事实上，因果是丝毫不爽的。 -_A:_ The conflict between occupation and faith is a practical issue. Especially in certain regions, some occupations are ancestral traditions, and the choices are relatively few. After learning Buddhism and understanding the karmic consequences of doing this, what should one do? It depends on the depth of your understanding and faith. If you truly realize that in order to survive and profit you are creating much killing karma, causing sentient beings to lose their lives, and that you yourself will have to suffer the bitter results in the future, then the loss outweighs the gain and you should choose a right livelihood. Just as when you see that a job seriously harms your health, would you continue? The reason people cannot let go of certain precept-violating work is mainly insufficient understanding of the harm involved, plus a lucky mind. In fact, cause and effect never miss. +_A:_ The conflict between occupation and faith is a practical issue. Especially in certain regions, some occupations are ancestral traditions, and the choices are relatively few. After learning Buddhism and understanding the karmic consequences of doing this, what should you do? It depends on the depth of your understanding and faith. If you truly realize that in order to survive and profit you are creating much killing karma, causing sentient beings to lose their lives, and that you yourself will have to suffer the bitter results in the future, then the loss outweighs the gain and you should choose a right livelihood. Just as when you see that a job seriously harms your health, would you continue? The reason people cannot let go of certain precept-violating work is mainly insufficient understanding of the harm involved, plus wishful thinking. In fact, cause and effect never miss. 当然在难以改变职业的情况下，通过做佛事来弥补，总比不弥补要好。但如果有条件转行，还是应该选择符合法律和戒律的职业。因为职业是天天做的，一做几十年，不善业就这么日积月累，不断增长。 -Of course, when it is hard to change occupations, making up for it through Buddhist rites is better than not making up for it. But if conditions allow a change, one should still choose an occupation that conforms to the law and the precepts. Because an occupation is done every day, year after year for decades; unwholesome karma accumulates day by day and keeps growing. +Of course, when it is hard to change occupations, making up for it through Buddhist rites is better than doing nothing. But if conditions allow a change, one should still choose an occupation that conforms to the law and the precepts. Because an occupation is done every day, year after year for decades; unwholesome karma accumulates day by day and keeps growing. == 十三、生死和无常 / XIII. Death and Impermanence @@ -1352,15 +1352,15 @@ Of course, when it is hard to change occupations, making up for it through Buddh _问：_ 我是研究生命科学的，经常去肿瘤医院，看到很多病人遭受疾病折磨。现在不少科学家研究长寿饮食，希望找到让人活得更久的方法。事实上，虽然科技使人均寿命达到70多岁，但真正健康的年龄只有50多岁，此后的生活质量并不高。这种让人活得更久的科学研究有意义吗？此外，佛教怎么看待安乐死？如果有人得了无法医治的重病，活得痛苦不堪，只是耗财耗力，选择安乐死算自杀或杀生吗？ -_Q:_ I work in the life sciences and often visit tumor hospitals, where I see many patients tormented by illness. Nowadays many scientists study longevity diets, hoping to find ways to extend human life. In fact, although technology has raised average life expectancy to over seventy, the span of truly healthy years is only about fifty, and quality of life after that is not high. Does research aimed at extending life have any meaning? Also, how does Buddhism view euthanasia? If someone has an incurable disease, suffers unbearably, and only drains money and energy, is choosing euthanasia considered suicide or killing? +_Q:_ I work in the life sciences and often visit cancer hospitals, where I see many patients tormented by illness. Nowadays many scientists study longevity diets, hoping to find ways to extend human life. In fact, although technology has raised average life expectancy to over seventy, the span of truly healthy years is only about fifty, and quality of life after that is not high. Does research aimed at extending life have any meaning? Also, how does Buddhism view euthanasia? If someone has an incurable disease, suffers unbearably, and only drains money and energy, is choosing euthanasia considered suicide or killing? _答：_ 活到70岁还是100岁，甚至1000岁、10000岁，终究要面对生死，不过是早晚的问题。那么，活长一点的意义在哪里？关键在于我们怎么使用生命。如果为了活着而活着，甚至痛苦地、没有意义地活着，其实长点还是短点，从本质上说差别不大。当然每个生命都有生存的希求，从自身和家人的感觉来说是不一样的。佛教认为人身难得，在于用它来止恶修善，自利利他。如果能用好这期生命，寿命长一点，就意味着我们有更多的修行时间，可以更好地利益众生。从这个角度说，寿命长短对自身和对社会的意义确实不一样。 -_A:_ Whether one lives to seventy or a hundred, or even a thousand or ten thousand years, one must eventually face birth and death; it is only a matter of sooner or later. So what is the meaning of living longer? The key lies in how we use our life. If we live merely for the sake of living, or even live painfully and meaninglessly, then in essence there is little difference between a longer or shorter life. Of course every being has the desire to survive, and for oneself and one's family the feeling is different. Buddhism holds that the human body is hard to obtain, and its value lies in using it to stop evil and cultivate good, to benefit oneself and benefit others. If we can make good use of this present life, a longer lifespan means more time for practice and more ability to benefit sentient beings. From this angle, the length of life does have different meaning for oneself and for society. +_A:_ Whether we live to seventy or a hundred, or even a thousand or ten thousand years, we must eventually face birth and death; it is only a matter of sooner or later. So what is the meaning of living longer? The key lies in how we use our life. If we live merely for the sake of living, or even live painfully and meaninglessly, then in essence there is little difference between a longer or shorter life. Of course every being has the desire to survive, and for oneself and one's family the feeling is different. Buddhism holds that the human body is hard to obtain, and its value lies in using it to stop evil and cultivate good, to benefit oneself and benefit others. If we can make good use of this present life, a longer lifespan means more time for practice and more ability to benefit sentient beings. From this angle, the length of life does have different meaning for oneself and for society. 关于安乐死，从声闻戒的角度，不论在什么情况下都不能杀别人，也不能自杀。但作为菩萨行者，如果看到有人非常痛苦，恳请菩萨帮助他结束生命，菩萨为了避免他承受这么重的痛苦，愿意自己承担杀生的果报来成全他，从菩萨戒的角度来说不算犯戒。 -From the shravaka-precept perspective, under no circumstances may one kill another or oneself. But as a bodhisattva practitioner, if one sees someone in extreme pain earnestly asking to be helped to end his life, and the bodhisattva, wishing to spare him such heavy suffering, is willing to bear the karmic retribution of killing in order to grant his wish, then from the bodhisattva-precept perspective this is not a precept violation. +From the shravaka-precept perspective, under no circumstances may we kill another or ourselves. But as a bodhisattva practitioner, if one sees someone in extreme pain earnestly asking to be helped to end his life, and the bodhisattva, wishing to spare him such heavy suffering, is willing to bear the karmic retribution of killing in order to grant his wish, then from the bodhisattva-precept perspective this is not a precept violation. === 怎么才能对去向有把握 / Being Confident about Where One Is Going @@ -1374,7 +1374,7 @@ _A:_ Physical health depends on many factors. First, maintain a good state of mi 至于担心死的问题，其实念死本身就是修行增上缘。当我们想到生命危脆，朝不保夕，对世间的贪著就会减少，可以更快进入修行状态。在不明心性之前，我们会对生死感到迷茫，正是因为认识到这一点，才更要努力修行。通过念死无常、念轮回苦，对三宝生起坚定的信心。只要我们深信三宝为世间唯一依靠，念兹在兹，无论何时离开世界，都不必担心堕落恶道。 -As for worrying about death, in fact contemplating death itself is a supportive condition for progress in practice. When we reflect that life is fragile and that we may not last until evening, our attachment to the world decreases and we can enter the practice state more quickly. Before we clearly understand the mind-nature, we feel confused about birth and death; precisely because we recognize this, we must strive all the harder in practice. Through contemplating death and impermanence and contemplating the suffering of samsara, we give rise to firm faith in the Three Jewels. As long as we deeply believe that the Three Jewels are the only refuge in the world and keep them constantly in mind, whenever we leave this world we need not fear falling into the evil realms. +As for worrying about death, contemplating death itself is a supportive condition for progress in practice. When we reflect that life is fragile and that we may not last until evening, our attachment to the world decreases and we can enter the practice state more quickly. Before we clearly understand the mind-nature, we feel confused about birth and death; precisely because we recognize this, we must strive all the harder in practice. Through contemplating death and impermanence and contemplating the suffering of samsara, we give rise to firm faith in the Three Jewels. As long as we deeply believe that the Three Jewels are the only refuge in the world and keep them constantly in mind, whenever we leave this world we need not fear falling into the evil realms. === 化悲痛为力量 / Turning Grief into Strength @@ -1384,11 +1384,11 @@ _Q:_ My father passed away suddenly during an afternoon nap two years ago. My mo _答：_ 人人都希望家庭美满、父母长寿、儿女孝顺，但世间的因果非常复杂，包括今生和往昔的业力。这就使得生命充满无常变化，不是我们希望怎样就能怎样的。事实上，死亡是每个人都要面临的。佛世时，有个孩子夭折了，他母亲非常难过，抱着尸体到处求人，希望把孩子救活。经人指点到了佛陀那里，佛陀对她说：只要你找到一户从没死过人的家庭，问他们要一点芥子，我就能把孩子救活。这位母亲以为终于有救了，结果问来问去，发现所有家庭都曾死过人。最终，她在佛陀开示下认识并接纳了无常。 -_A:_ Everyone hopes for a happy family, long-lived parents, and filial children, but worldly cause and effect are extremely complex, including karma from this life and from past lives. This makes life full of impermanent change; it does not unfold just as we wish. In fact, death is something every person must face. In the time of the Buddha, a child died young. His mother was heartbroken and carried the body everywhere, begging people to bring the child back to life. Guided by others, she came to the Buddha. The Buddha told her, "As long as you find a household where no one has ever died and ask them for a little mustard seed, I can bring the child back to life." The mother thought there was finally hope, but after asking everywhere she found that every family had experienced death. Finally, under the Buddha's teaching, she recognized and accepted impermanence. +_A:_ Everyone hopes for a happy family, long-lived parents, and filial children, but worldly cause and effect are extremely complex, including karma from this life and from past lives. This makes life full of impermanent change; it does not unfold just as we wish. Death is something every person must face. In the time of the Buddha, a child died young. His mother was heartbroken and carried the body everywhere, begging people to bring the child back to life. Guided by others, she came to the Buddha. The Buddha told her, "As long as you find a household where no one has ever died and ask them for a little mustard seed, I can bring the child back to life." The mother thought there was finally hope, but after asking everywhere she found that every family had experienced death. Finally, under the Buddha's teaching, she recognized and accepted impermanence. 有人觉得学佛是保平安，使一切顺利。其实从修行角度说，顺境不一定比逆境更好。因为顺境容易让人心生贪著，逆境反而能让人看到世间真相。学佛的关键是给我们智慧，让我们有能力接纳各种问题，得意时有平常心，失意时还能有平常心。而不是像原来期待的那样，一切都能天长地久，那只是幻想而已。不仅父母会离开世界，我们也会离开世界。不用一百年，在座所有人统统不在了。认清无常的道理，在接纳家庭变故的同时，才知道自己该做些什么。悲痛可以理解，但只有化悲痛为力量，珍惜人身，抓紧今生的时间修行，才对自己和亡者都有利益，才能真正告慰亡者。 -Some people think that learning Buddhism ensures safety and smooth sailing. In fact, from the perspective of practice, favorable circumstances are not necessarily better than adverse ones. Because favorable circumstances easily give rise to attachment, while adverse circumstances can help us see the truth of the world. The key of learning Buddhism is to give us wisdom so that we have the ability to accept all kinds of problems, keeping an ordinary mind when things go well and still keeping an ordinary mind when things go badly. It is not, as we used to expect, that everything can last forever; that is only an illusion. Not only will our parents leave the world, but we too will leave the world. In less than a hundred years, everyone here will be gone. When we clearly understand the principle of impermanence, while accepting family changes, we will know what we ourselves should do. Grief is understandable, but only by turning grief into strength, treasuring the human body, and seizing the time in this life to practice can we benefit both ourselves and the deceased, and truly comfort the departed. +Some people think that learning Buddhism ensures safety and smooth sailing. From the perspective of practice, favorable circumstances are not necessarily better than adverse ones. Favorable circumstances easily give rise to attachment, while adverse circumstances can help us see the truth of the world. The key to learning Buddhism is to give us wisdom so that we can accept all kinds of problems, keeping an ordinary mind whether things go well or badly. It is not, as we used to expect, that everything can last forever; that is only an illusion. Not only will our parents leave the world, but we too will leave the world. In less than a hundred years, everyone here will be gone. When we clearly understand the principle of impermanence, while accepting family changes, we will know what we ourselves should do. Grief is understandable, but only by turning grief into strength, treasuring the human body, and seizing the time in this life to practice can we benefit both ourselves and the deceased, and truly comfort the departed. === 无常让我们更珍惜 / Impermanence Calls Us to Treasure This Life @@ -1408,7 +1408,7 @@ Learning Buddhism helps us establish an understanding of impermanence, thereby a _问：_ 民间流行算命之类，法师曾说，这种事虽不能全信，但也不完全是迷信，究竟应该怎么看待？尤其是遇到逆境时，很想知道什么时候可以转运。 -_Q:_ Folk practices like fortune-telling are popular. The teacher once said that although such things should not be fully believed, neither are they entirely superstition. How should we actually regard them? Especially when encountering adverse circumstances, one really wants to know when one's luck will turn. +_Q:_ Folk practices like fortune-telling are popular. The teacher once said that although such things should not be fully believed, neither are they entirely superstition. How should we actually regard them? Especially when encountering adverse circumstances, we really want to know when our luck will turn. _答：_ 佛法以因缘因果说明万物的发展规律，包括产生、存在和消失。既然有规律，就是可预测的。从这个角度说，算命并非子虚乌有，也有它的道理，关键在于算得准不准。这就涉及两个问题，一是采用的方法是否有效，就像探测矿藏，仪器的灵敏度和准确性非常重要；二是使用者的技术是否过关，如果学艺不精，就容易误判。 @@ -1416,7 +1416,7 @@ _A:_ The Dharma explains the laws of development of all things through dependent 佛法不主张算命，而是让我们"因上努力，果上随缘”。命运是一种结果，是自身业力招感的，既然是自己造成的，就应该坦然接纳。至于什么时候转运，并不是靠算出来的，而是取决于你有没有转化的智慧。如果能以智慧看待，逆境正可以让人警醒，策励精进，是生命成长不可或缺的增上缘，当下就能转运。 -Buddhism does not advocate fortune-telling. Instead, it teaches us to "work hard on the causes and let the results unfold as they may." Destiny is a result, attracted by one's own karma. Since it is self-created, one should accept it calmly. As for when luck will turn, it is not calculated by divination but depends on whether you have the wisdom to transform it. If you can view it with wisdom, adverse circumstances can serve as a warning, spur diligence, and become an indispensable supportive condition for life's growth; then your luck has already turned in this very moment. +Buddhism does not advocate fortune-telling. Instead, it teaches us to "work hard on the causes and let the results unfold as they may." Destiny is a result, attracted by our own karma. Since it is self-created, we should accept it calmly. As for when luck will turn, it is not calculated by divination but depends on whether you have the wisdom to transform it. If you can view it with wisdom, adverse circumstances can serve as a warning, spur diligence, and become an indispensable supportive condition for life's growth; then your luck has already turned in this very moment. 从另一方面来说，我们想要有美好的未来，就要了解每种乐果的因是什么，比如身体健康的因是什么，人格健全的因是什么，人际关系和谐的因是什么，然后从因上努力。生命是无尽的累积，无穷的过去以现在为归宿，无尽的未来以现在为开端。我们现在想什么，做什么，决定了未来会成为什么，所以关键是把握当下。做好当下该做的，未来自然是好的。 @@ -1432,11 +1432,11 @@ _Q:_ You once wrote "Reflections on Chinese Buddhism." What led you to reflect o _答：_ 传统有着巨大的力量，尤其是宗教传统，力量更为强大。但在今天这个资讯发达的时代，我们除了看到汉传佛教的传统外，还能看到印度佛教早期、中期、晚期的传统，看到南传和藏传佛教的传统。当我们有了广阔的视野，会发现传统并不是唯一的，而且以往传承的并不全是优良传统，也夹杂着陈规陋习。 -_A:_ Tradition carries immense power, and religious tradition is especially potent. But in today's information-rich age, besides the traditions of Chinese Buddhism, we can also see the traditions of early, middle, and late Indian Buddhism, as well as Theravada and Tibetan Buddhism. Once our vision broadens, we realize that tradition is not singular, and what has been handed down is not all excellent; it also contains outdated conventions and bad habits. +_A:_ Tradition carries immense power, and religious tradition is especially potent. But in today's information-rich age, besides the traditions of Chinese Buddhism, we can also see the traditions of early, middle, and late Indian Buddhism, as well as Theravada and Tibetan Buddhism. Once we broaden our vision, we realize that there is no single tradition, and not everything handed down is excellent; it also contains outdated conventions and harmful practices. 佛法弘扬强调契理契机。契理是立足于佛法根本精神来弘扬，否则就会像印顺法师所说的那样：有人卖牛奶时加了一点水，买主再加点水卖给别人，对方再加点水卖给下一位，如此辗转，牛奶就渐渐稀释为水了。佛法在向外传播的过程中，会不断介入当地的文化、习俗、社会等因素，逐渐变得面目模糊。这就需要正本清源，知道哪些是佛法的真正核心。同时还要契机，用现在的话说，就是要现代化，要与时俱进。事实上，佛法在任何时代的弘扬都经历了当时的现代化，南北朝有南北朝的现代化，唐朝有唐朝的现代化。如果没有这项转化工作，人们接受佛法时就会产生隔阂。我们今天不仅要从源头继承佛法，也要根据时代的特点，建立契合当代的佛法修学体系。这是我反思传统的初衷，这种反思不是为了批判，而是为了更好地传承和弘扬。 -A: Spreading the Dharma must always be _accordant with principle and adapted to the times_. To accord with principle means to stand upon the fundamental spirit of the Dharma; otherwise, as Master Yinshun observed, it is like selling milk diluted with water: the buyer adds more water before selling it on, and the next person does the same, until the milk has gradually become nothing but water. As the Dharma spreads outward, it continually absorbs local culture, customs, and social factors, gradually becoming unrecognizable. Therefore we must return to the source and clarify what is truly central to the Dharma. At the same time, we must adapt to the times; in modern terms, this means modernization and keeping pace with the times. In fact, the spread of the Dharma in every age has undergone the modernization of that age; the Northern and Southern Dynasties had their modernization, and the Tang had its own. Without this transformative work, people will feel alienated when they encounter the Dharma. Today we must inherit the Dharma from its source and also build a Dharma study system suited to the contemporary age, according to the characteristics of our times. This is my original intention in reflecting on tradition; such reflection is not for the sake of criticism, but for better preservation and propagation. +Spreading the Dharma must always be _accordant with principle and adapted to the times_. To accord with principle means to stand upon the fundamental spirit of the Dharma; otherwise, as Master Yinshun observed, it is like selling milk diluted with water: the buyer adds more water before selling it on, and the next person does the same, until the milk has gradually become nothing but water. As the Dharma spreads outward, it continually absorbs local culture, customs, and social factors, gradually becoming unrecognizable. Therefore we must return to the source and clarify what is truly central to the Dharma. At the same time, we must adapt to the times; in modern terms, this means modernization and keeping pace with the times. In fact, every age has had to present the Dharma in its own terms; the Northern and Southern Dynasties did, and so did the Tang. Without this transformative work, people will feel alienated when they encounter the Dharma. Today we must inherit the Dharma from its source and also build a Dharma study system suited to the contemporary age, according to the characteristics of our times. This is my original intention in reflecting on tradition; such reflection is not for the sake of criticism, but for better preservation and propagation. === 用智慧让世界变得更好 / Making the World Better with Wisdom @@ -1446,21 +1446,21 @@ _Q:_ I major in television production and am very interested in cultural communi _答：_ 佛法传入中国2000多年来，早已成为传统文化的重要部分，但始终伴随各种偏见。其中既有文化的差异，也有佛教自身的问题。比如认为佛教悲观、消极、出世，是因为汉传佛教没能积极彰显大乘精神，落实菩提心教法；认为佛教宣扬迷信，是因为教界弘法力度不足，以及各种文艺作品的误导。除了既有问题，当代佛教经历十年浩劫的摧残，又在商业浪潮中迅速发展，难免鱼龙混杂，乱象丛生。这些都阻碍了佛法的有效传播。 -_A:_ Since the Dharma came to China more than two thousand years ago, it has long been an important part of traditional culture, yet it has always been accompanied by various prejudices. Some of these arise from cultural differences, and some from problems within Buddhism itself. For example, the view that Buddhism is pessimistic, negative, and world-renouncing exists because Chinese Buddhism has failed to actively manifest the Mahayana spirit and put the teachings on bodhicitta into practice. The view that Buddhism promotes superstition arises from insufficient Dharma propagation within the Buddhist community and from misleading portrayals in literature and art. Beyond these existing problems, contemporary Buddhism was devastated by the decade-long catastrophe and then developed rapidly within a commercial tide, so it is inevitable that the genuine and the false are mixed and disorder abounds. All of these hinder the effective spread of the Dharma. +_A:_ Since the Dharma came to China more than two thousand years ago, it has long been an important part of traditional culture, yet it has always been accompanied by various prejudices. Some of these arise from cultural differences, and some from problems within Buddhism itself. For example, people see Buddhism as pessimistic, negative, and world-renouncing because Chinese Buddhism has failed to bring out the Mahayana spirit and put bodhicitta into practice. The view that Buddhism promotes superstition arises from insufficient Dharma propagation within the Buddhist community and from misleading portrayals in literature and art. Beyond these existing problems, contemporary Buddhism was devastated by the decade-long catastrophe and then grew rapidly amid commercialization. So the authentic and the inauthentic are mixed together, and confusion abounds. All of these hinder the effective spread of the Dharma. 虽然问题很多，但目前的传播平台也是前所未有的。在这个角度看，现在又是最好的时代。而从社会需求来说，科技日益发达，人却越来越找不到自己。当使用者存在问题，那么工具越先进，潜在危险就会越多。事实上，人类正处在这样的危机中。如果说科技是改造世界的工具，那么佛法的作用恰恰在于优化工具使用者。只有提升全人类的道德感和责任心，才能保障世界和平。 -A: Although there are many problems, the platforms available for dissemination today are also unprecedented. From this perspective, the present is the best of times. As for social need, although technology grows more advanced by the day, people increasingly lose themselves. When the user has problems, the more advanced the tool, the greater the potential danger. In fact, humanity is facing just such a crisis. If technology is the tool for transforming the world, then the role of the Dharma is precisely to improve the user of the tool. Only by elevating the moral sense and sense of responsibility of all humankind can world peace be safeguarded. +Although there are many problems, we have unprecedented platforms for spreading the Dharma today. From this perspective, the present is the best of times. As for social need, although technology grows more advanced by the day, people increasingly lose themselves. When users have problems, the more advanced the tool, the greater the potential danger. In fact, humanity is facing just such a crisis. If technology is the tool for transforming the world, then the role of the Dharma is precisely to improve the user of the tool. Only by raising humanity's moral awareness and sense of responsibility can we safeguard world peace. 佛法能引导我们认识自己，造就健康的心态和人格。当这样的智慧得到传播，世界一定会变得更好。我们要看到佛法的普世价值，用好互联网等平台，在自我成长的同时造福社会。只有让更多的人点亮心灯，世界才有光明和希望。 -A: The Dharma guides us to know ourselves and to develop a healthy mind and character. When such wisdom is spread, the world will certainly become better. We must recognize the universal value of the Dharma, make good use of the internet and other platforms, and benefit society while we grow ourselves. Only when more people light the lamp within will the world have light and hope. +The Dharma guides us to know ourselves and to develop a healthy mind and character. When we spread such wisdom, the world will certainly become better. We must recognize the universal value of the Dharma, make good use of the internet and other platforms, and benefit society while we grow ourselves. Only when more people light the lamp within will the world have light and hope. === 让佛法落地生根 / Helping the Dharma Take Root _问：_ 我们当地的佛教徒很多，但以迷信为主，没有形成修学风气。如何才能尽一份力，引导他们走上修学之路？ -_Q:_ There are many Buddhists in our area, but their practice is mostly superstitious and has not formed a climate of study and cultivation. How can we do our part to guide them onto the path of study and practice? +_Q:_ There are many Buddhists in our area, but their practice is mostly superstitious, and there is no real culture of study and practice. How can we do our part to guide them onto the path of study and practice? _答：_ 佛教徒中确实存在很多迷信现象，尤其在农村和相对边远的地区，这种情况更为普遍。佛法传入以来，在隋唐达至鼎盛，其后逐渐走向衰落，并出现鬼神化、来世化、神秘化等陈规陋习。佛法是广博高深的智慧文化，但从不少信众的素质来看，似乎没什么文化，或是不需要文化。这种反差让人感慨，也说明了弘法和教育的重要性。 @@ -1468,39 +1468,39 @@ _A:_ There is indeed a great deal of superstition among Buddhists, especially in 佛法在弘扬过程中出现两个阶层，一是精英阶层，如高僧大德和文人士大夫；一是民俗阶层，如求求拜拜的广大信众，仅仅把信佛当作保平安、得加持的途径。走精英路线，佛法就会曲高和寡，难以接引普罗大众；走民俗路线，又会偏离修行根本，无法使这一智慧真正发挥作用。 -A: In the course of propagation, two strata have emerged. One is the elite stratum, such as eminent masters and scholar-officials; the other is the folk stratum, such as the broad mass of believers who merely pray and bow, taking faith in Buddhism only as a means to seek safety and blessings. If we take the elite route, the Dharma becomes too lofty and esoteric to reach ordinary people; if we take the folk route, we stray from the root of cultivation and cannot let this wisdom truly function. +As the Dharma has spread, two groups have emerged. One is the elite group, such as eminent masters and scholar-officials; the other is the folk group, such as the broad mass of believers who merely pray and bow, taking faith in Buddhism only as a means to seek safety and blessings. If we take the elite route, the Dharma becomes too lofty and esoteric to reach ordinary people; if we take the folk route, we stray from the root of cultivation, and this wisdom cannot truly serve its purpose. 我们弘扬人生佛教，就是要打破两者的界限，让高深的佛法回归生活，为现实人生服务。佛法虽然博大，但修行重点就是我们的心。立足于这一角度，会发现佛法和人生息息相关，并不是现实之外的、形而上的抽象理论。大家通过静修营这几天的讲座，多少能感受到佛法对人生的价值，对社会的意义。但要使之发挥更大作用，还需要大家共同推动。今天的社会可能比任何时代都需要佛法，因为现代人有更多的烦恼和压力，活得更累。希望大家都能发菩提心，通过修学受益后，把智慧文化传播出去，这不论对个人还是世界都意义重大。 -A: In propagating Humanistic Buddhism, we seek to break down the boundary between these two, allowing the profound Dharma to return to daily life and serve real human existence. Although the Dharma is vast, the focus of practice is our own mind. From this standpoint, we see that the Dharma is closely bound up with life; it is not some abstract metaphysical theory separate from reality. Through the talks of these past few days at the Bodhi Retreat, you have more or less felt the value of the Dharma for life and its significance for society. But for it to have greater effect still requires our joint effort. Today's society may need the Dharma more than any previous age, because modern people have more afflictions and stress and live more wearily. I hope everyone will arouse bodhicitta, benefit from study and practice, and then spread this wisdom-culture; this is of great significance both for the individual and for the world. +In propagating Humanistic Buddhism, we seek to break down the boundary between these two, allowing the profound Dharma to return to daily life and serve real human existence. Although the Dharma is vast, the focus of practice is our own mind. From this standpoint, we see that the Dharma is closely bound up with life; it is not some abstract metaphysical theory separate from reality. Through the talks of these past few days at the Bodhi Retreat, you have more or less felt the value of the Dharma for life and its significance for society. But for it to have greater effect still requires our joint effort. Today's society may need the Dharma more than any previous age, because modern people have more afflictions and stress and feel more worn out. I hope everyone will arouse bodhicitta, benefit from study and practice, and then spread this wisdom-culture; this is of great significance both for the individual and for the world. === 以利他心而不是功利心传灯 / Passing On the Dharma Light with an Altruistic Heart, Not a Calculating Mind _问：_ 学佛后，感到佛法对自己帮助很大，法喜充满，很想分享给身边的朋友，以此帮助他们。但因为工作原因，不方便直白地表达，在这种情况下，怎么做好传灯？ -_Q:_ Since I began studying Buddhism, I have felt that the Dharma has helped me a great deal and I am filled with Dharma joy. I very much want to share it with friends around me and help them in this way. But because of my work, it is not convenient to express this directly. In such a situation, how can I do a good job of passing on the lamp? +_Q:_ Since I began studying Buddhism, I have felt that the Dharma has helped me a great deal and I am filled with Dharma joy. I very much want to share it with friends around me and help them in this way. But because of my work, I can't be open about it. In such a situation, how can I pass on the lamp well? _答：_ 我们从佛法受益了，希望帮更多人受益，是很好的发心。但怎么和他人分享，确实要找到恰当的方式。开始接引时，可以去宗教化，从人生智慧入手。现在不少人在转发我们发布于微博、微信的禅语，就是最简单的方式。如果对方有兴趣，可以给他们结缘人生佛教小丛书，逐步引导。此外，当亲友、同事有烦恼时，直接从运用层面切入，以佛法智慧引导他们转变观念，为他们排忧解难，往往会收到较好的效果。就像人在生病时，会对治疗有迫切希求，愿意认真服药。而当他感觉不到自己存在问题时，即使听着觉得有道理，也可能只是听听而已。 -_A:_ Having benefited from the Dharma and wishing to help more people benefit is a fine aspiration. But how to share it with others really requires finding an appropriate way. When first guiding people, we can set aside the religious form and start from the perspective of life wisdom. Nowadays many people forward the Zen phrases we publish on Weibo and WeChat; this is the simplest method. If the other person is interested, you can offer them booklets on Humanistic Buddhism and guide them gradually. In addition, when relatives, friends, or colleagues are troubled, you can start directly from the practical level, using the wisdom of the Dharma to help them shift their perspective and resolve their difficulties, which often produces good results. It is like when a person is ill: they urgently desire treatment and are willing to take the medicine seriously. But when they do not feel that they have a problem, even if what they hear makes sense, they may simply listen and let it pass. +_A:_ It's a fine aspiration to want to help more people benefit after you yourself have benefited from the Dharma. But how to share it with others really requires finding an appropriate way. When first guiding people, we can set aside the religious form and start from the perspective of life wisdom. Nowadays many people forward the Zen phrases we publish on Weibo and WeChat; this is the simplest method. If the other person is interested, you can offer them booklets on Humanistic Buddhism and guide them gradually. In addition, when relatives, friends, or colleagues are troubled, you can start directly from the practical level, using the wisdom of the Dharma to help them shift their perspective and resolve their difficulties, which often produces good results. It is like when a person is ill: they urgently desire treatment and are willing to take the medicine seriously. But when they do not feel that they have a problem, even if what they hear makes sense, they may simply listen and let it pass. 需要注意的是，做的过程中要带着纯粹的利他心，而不是功利心，不要想着马上让对方认可佛法，加入修学，更不能带着把对方搞定的心理。我们点灯传灯，目的是帮助他人，但前提是他有这个需要。至于他能不能接受，进而于法受益，关键取决于他的意乐。我们只是作为一个助缘，起到引导的作用。所以，尽力做好自己能做的就行。 -A: What we should keep in mind is that in doing this we should have a pure altruistic heart, not a calculating mind. Do not think of immediately getting the other person to accept the Dharma and join in study and practice, and certainly do not approach it with the attitude of winning them over. When we light a lamp and pass on the light, the purpose is to help others, but the precondition is that they have this need. Whether they can accept it and then benefit from the Dharma depends crucially on their own disposition and inclination. We are merely a supportive condition, playing a guiding role. So just do what you can do. +We should do this with a pure altruistic heart, not a calculating mind. Do not think of immediately getting the other person to accept the Dharma and join in study and practice, and certainly do not approach it with the attitude of winning them over. When we light a lamp and pass on the light, the purpose is to help others, but the precondition is that they have this need. Whether they can accept it and then benefit from the Dharma depends crucially on their own disposition and inclination. We are merely a supportive condition, playing a guiding role. So just do what you can do. === 以关心打动人心 / Touching Hearts Through Caring _问：_ 我学佛四五年了，希望让朋友们受益，但他们不信因果，也不信轮回，觉得死后去哪里都无所谓，反正也不知道。对于这样的情况，应该怎么引导？ -_Q:_ I have been studying Buddhism for four or five years and hope my friends can benefit, but they do not believe in cause and effect or in rebirth, and feel that where one goes after death does not matter anyway, since no one knows. In such a case, how should I guide them? +_Q:_ I have been studying Buddhism for four or five years and hope my friends can benefit, but they do not believe in cause and effect or in rebirth, and feel that where we go after death does not matter anyway, since no one knows. In such a case, how should I guide them? _答：_ 首先随喜你有一份利他的心。不过每个人的根机和教育背景不同，我们认为好的东西，对方未必愿意接受。所以不要带着让人接受的心去说，而要本着理解和关心，针对他们现有的问题，提供佛法的解决之道。很多人虽然不信因果和轮回，但人生也有烦恼，也希望活得更幸福。可以基于这个前提，分享自己怎么解决烦恼，调整心态。通过自己的为人处世，让他们看到学佛人是有智慧、有慈悲、值得信赖的。这种真实转变最能打动人心，教化作用往往比说点什么更直接。对方有兴趣了，再给他送一些人生佛教的书。 -_A:_ First, I rejoice that you have an altruistic heart. However, each person's capacity and educational background differ; what we consider good may not be what the other person is willing to accept. Therefore do not speak with the aim of getting them to accept; rather, proceed from understanding and caring, and offer the Dharma's solutions to the problems they actually have. Although many people do not believe in karma and rebirth, they still have afflictions in life and still wish to live more happily. Starting from this premise, you can share how you yourself resolve afflictions and adjust your state of mind. Through your own conduct and way of dealing with the world, let them see that a Buddhist practitioner is wise, compassionate, and trustworthy. Such genuine transformation is the most touching and often has a more direct transformative effect than anything you might say. When the other person becomes interested, then give them some books on Humanistic Buddhism. +_A:_ First, I rejoice that you have an altruistic heart. However, each person's capacity and educational background are different; what we consider good may not be what the other person is willing to accept. Therefore do not speak with the aim of getting them to accept; rather, proceed from understanding and caring, and offer the Dharma's solutions to the problems they actually have. Although many people do not believe in karma and rebirth, they still have afflictions in life and still wish to live more happily. Starting from this premise, you can share how you yourself resolve afflictions and adjust your state of mind. Through your own conduct and way of dealing with the world, let them see that a Buddhist practitioner is wise, compassionate, and trustworthy. Such genuine transformation is the most touching and often has a more direct transformative effect than anything you might say. When the other person becomes interested, then give them some books on Humanistic Buddhism. 当你的立足点不一样了，对方是能感受到的。很多人成年后思维固化，难以接受和原有认识不同的思想，但愿意接受他人的关心，所以切入的角度很重要。当然，我们并不是为了分享佛法才去关心别人，那就本末倒置了。而是为了更好地利他，才和对方分享佛法。其中的关键在于"真”，一是自己有真实转变，二是真心关爱他人。 -A: When your standpoint is different, the other person can sense it. Many adults have fixed patterns of thought and find it hard to accept ideas different from what they already believe, but they are willing to accept others' care, so the angle of approach is very important. Of course, we do not care about others merely in order to share the Dharma; that would put the cart before the horse. Rather, we share the Dharma with them in order to better benefit them. The key lies in "authenticity": first, you yourself have undergone genuine transformation; second, you truly care for others. +When your standpoint is different, the other person can sense it. Many adults have fixed patterns of thought and find it hard to accept ideas different from what they already believe. Yet they are willing to accept others' care, so the angle of approach is very important. Of course, we do not care about others merely in order to share the Dharma; that would put the cart before the horse. Rather, we share the Dharma with them in order to better benefit them. The key lies in "authenticity": first, you yourself have undergone genuine transformation; second, you truly care for others. === 佛法能解决社会问题吗 / Can the Dharma Solve Social Problems? @@ -1510,15 +1510,15 @@ _Q:_ Buddhism emphasizes awakening through transforming one's own mind, which is _答：_ 消除歧视，是佛教始终倡导的。印度传统宗教为婆罗门教，依种姓把人分为四等：第一是负责祭祀的婆罗门，第二是管理行政的刹帝利，第三是从事商业的吠舍，第四是作为贱民的首陀罗。这种差别流传至今。而佛教在当时是作为反婆罗门教的沙门集团出现的，提倡四姓平等，乃至众生平等，正是为了消除这种不平等现象。婆罗门教是神本的，认为吠陀天启，祭祀万能，一切都以神为中心。但佛教提出业力思想，认为人的贵贱不是因为出生、种族、血统，也不是因为职业和地位，而是取决于自身行为。你的行为高尚，就是高尚的；你的行为低贱，就是低贱的。 -_A:_ Eliminating discrimination is something Buddhism has always advocated. The traditional religion of India was Brahmanism, which divided people into four castes: first, the Brahmins, who performed sacrifices; second, the Kshatriyas, who administered government; third, the Vaishyas, who engaged in commerce; and fourth, the Shudras, who were treated as untouchables. This distinction persists to this day. Buddhism at that time appeared as an ascetic group opposed to Brahmanism, advocating equality among the four castes and even among all living beings, precisely in order to eliminate such inequality. Brahmanism was theocentric, holding that the Vedas were divinely revealed, sacrifice was all-powerful, and everything centered on the gods. But Buddhism put forward the idea of karma, holding that a person's nobility or baseness does not come from birth, race, bloodline, occupation, or status, but from one's own actions. If your conduct is noble, you are noble; if your conduct is base, you are base. +_A:_ Buddhism has always advocated eliminating discrimination. The traditional religion of India was Brahmanism, which divided people into four castes: first, the Brahmins, who performed sacrifices; second, the Kshatriyas, who administered government; third, the Vaishyas, who engaged in commerce; and fourth, the Shudras, who were treated as untouchables. This distinction persists to this day. Buddhism at that time appeared as an ascetic group opposed to Brahmanism, advocating equality among the four castes and even among all living beings, precisely in order to eliminate such inequality. Brahmanism was theocentric, holding that the Vedas were divinely revealed, sacrifice was all-powerful, and everything centered on the gods. But Buddhism put forward the idea of karma, holding that a person's nobility or baseness does not come from birth, race, bloodline, occupation, or status, but from one's own actions. If your conduct is noble, you are noble; if your conduct is base, you are base. 业力思想贯穿三世，由过去的言行和想法构成今天的存在，又由现在的所作所为决定未来。所以佛教认为命运是由自己造成的，我们想要美好的人生，就要多种善因，广结善缘。这是解决种族歧视和贫富差距的根本。如果没有这样的认识基础，社会问题是无法根治的。这种歧视解决了，新的歧视又会出现。就像现在流行的鄙视链，遍及生活的方方面面。 -A: The teaching of karma runs through the three periods of time: our present existence is formed by the words, deeds, and thoughts of the past, and our future is determined by what we do now. Therefore Buddhism holds that destiny is created by oneself. If we want a beautiful life, we must plant more wholesome causes and form more wholesome connections. This is the root solution to racial discrimination and the gap between rich and poor. Without such a foundation of understanding, social problems cannot be fundamentally cured; when one kind of discrimination is solved, a new one will appear. Just think of the current prevalence of "contempt chains" extending into every corner of life. +The teaching of karma runs through the three periods of time: the words, deeds, and thoughts of the past shape our present existence, and what we do now determines our future. Therefore Buddhism holds that we create our own destiny. If we want a beautiful life, we must plant more wholesome causes and form more wholesome connections. This is the root solution to racial discrimination and the gap between rich and poor. Without such a foundation of understanding, social problems cannot be fundamentally cured; when one kind of discrimination is solved, a new one will appear. Just think of the current prevalence of "contempt chains" extending into every corner of life. 而在现实问题上，佛教倡导无缘大慈、同体大悲的品质，作为大乘佛子，应该以解决众生痛苦为己任，通过利他努力实践，包括物质慈善和心灵慈善。前者和其他宗教、世间慈善是一样的，后者才是佛法的不共所在。 -A: As for concrete problems, Buddhism advocates the qualities of unconditional great compassion and the great sympathy of seeing others as oneself. As disciples of the Mahayana, we should take the relief of sentient beings' suffering as our responsibility and put this into practice through altruistic effort, including material charity and spiritual charity. The former is the same as that offered by other religions and worldly philanthropy; the latter is what is unique to the Dharma. +As for concrete problems, Buddhism advocates the qualities of unconditional great compassion and the great sympathy of seeing others as oneself. As disciples of the Mahayana, we should take relieving the suffering of sentient beings as our responsibility and put this into practice through altruistic effort, including material charity and spiritual charity. The former is the same as that offered by other religions and worldly philanthropy; the latter is what is unique to the Dharma. === 努力做就是了 / Just Keep Doing Your Best @@ -1528,11 +1528,11 @@ _Q:_ You have said that because you always hold the aspiration to propagate the _答：_ 可能因为我对结果不太执著，所以在做事过程中，一直没觉得有特别大的违缘，也没觉得特别困难。从佛法角度看，任何事的成败都要遵循因缘因果。不论个人修行还是弘法利生，能做的就是建立正确因缘，同时也接纳一切结果。修行本来就不容易，而要帮助大众从迷惑走向觉醒，涉及众多因缘，就更不容易，即使做不好也是正常的。 -_A:_ Perhaps because I am not too attached to results, in the course of my work I have never felt that there were especially great obstacles or that things were especially difficult. From the Dharma perspective, the success or failure of anything follows causes and conditions. Whether in personal cultivation or in propagating the Dharma and benefiting sentient beings, all we can do is establish the right conditions while also accepting every result. Cultivation is not easy to begin with, and helping the masses move from delusion to awakening involves many conditions, so it is even harder; it is normal even when things do not go well. +_A:_ Perhaps because I am not too attached to results, in the course of my work I have never felt that there were especially great obstacles or that things were especially difficult. From the Dharma perspective, whether anything succeeds or fails follows causes and conditions. Whether in personal cultivation or in propagating the Dharma and benefiting sentient beings, all we can do is establish the right conditions while also accepting every result. Cultivation is not easy to begin with, and helping the masses move from delusion to awakening involves many conditions, so it is even harder; it is normal even when things do not go well. 有了这样的定位，努力做就是了。一直以来，我们做的就是不断改善因缘，包括整体定位和各项工作的深入细化。在此过程中，看到自己一点一滴的进步，看到很多人在三级修学中的成长，都是很欢喜的事，所以不会做不动。 -A: With this understanding, just keep doing your best. All along, what we have done is continually improve the conditions, including our overall orientation and the deepening and refinement of each task. In this process, seeing our own bit-by-bit progress and seeing the growth of many people in the Three-Stage Practice brings great joy, so one never feels unable to continue. +With this understanding, just keep doing your best. All along, what we have done is continually improve the conditions, including our overall orientation and deepening and refining each task. In this process, we take great joy in seeing our own gradual progress and the growth of many people in the Three-Stage Practice, so we never feel unable to continue. == 十五、三级修学 / XV. Three-Stage Practice @@ -1544,15 +1544,15 @@ _Q:_ How did the Venerable come to establish the Three-Stage Practice system? Wh _答：_ 这和我长期以来的弘法思路有关。我从上世纪九十年代开始弘法，立足于人生佛教，希望以此解决现实问题，比如佛法怎么看财富、看环保、看幸福等。人生佛教系列丛书就代表我长期以来的思考。因为佛法确实能解决社会人生的问题，所以我才不遗余力地传播。 -_A:_ This is connected with my long-standing approach to propagating the Dharma. I began propagating the Dharma in the 1990s, grounded in Humanistic Buddhism, hoping through it to address real-life issues such as how the Dharma views wealth, environmental protection, and happiness. The Humanistic Buddhism book series represents my long-standing reflections. Because the Dharma truly can solve problems of society and human life, I have spared no effort in propagating it. +_A:_ This is connected with my long-standing approach to propagating the Dharma. I began propagating the Dharma in the 1990s, grounded in Humanistic Buddhism, hoping through it to address real-life issues such as how the Dharma views wealth, environmental protection, and happiness. The Humanistic Buddhism book series represents my long-standing reflections. Because the Dharma truly can solve problems in society and human life, I have spared no effort in propagating it. 但佛法浩如烟海，每个法门都有不同的经典和修行方法，究竟怎么学？关键在于目标明确、方法正确。首先是目标明确，清楚初级、中级、高级分别学什么，学到什么程度，设立量化指标，而不是笼统或零碎地学点什么。其次是方法正确，从缘起法来说，任何结果都来自因，只要找到正确的因，在因上努力，结果是水到渠成的。此外，有效引导和良好氛围也是不可或缺的。基于这些因素，我们逐步形成了三级修学体系。 -But the Dharma is as vast as the ocean; every approach has its own scriptures and methods of practice. How, then, should we study it? The key lies in clear goals and correct methods. First, goals must be clear: knowing what to study at the elementary, intermediate, and advanced levels, how far to take each, and setting measurable standards rather than studying something vague or piecemeal. Second, methods must be correct: from the perspective of dependent origination, every result arises from its causes; once we find the right causes and work at that level, the result will follow naturally. In addition, effective guidance and a supportive atmosphere are indispensable. Based on these factors, we gradually developed the Three-Stage Practice system. +But the Dharma is as vast as the ocean; every approach has its own scriptures and methods of practice. How, then, should we study it? The key is clear goals and correct methods. First, goals must be clear: knowing what to study at the elementary, intermediate, and advanced levels, how far to take each, and setting measurable standards rather than studying something vague or piecemeal. Second, methods must be correct: in terms of dependent origination, every result arises from its causes; once we find the right causes and work at that level, the result will follow naturally. In addition, effective guidance and a supportive atmosphere are indispensable. Based on these factors, we gradually developed the Three-Stage Practice system. 做的过程就像创作，不是我一个人在探索，而是所有义工和学员在共同创作。我们的产品既是这个平台，也是其中的每个学员。从某种意义上说，人就是一个产品。不同的观念、言行、心态，最终会造就不同的生命品质。现在整个社会强调发展，但更多是追求物质的发展。其实对每个人来说，更重要的是发展什么样的生命品质，这才是人生最重大的事。三级修学正是立足于这个核心，让大家通过修学共同成长。 -The process of building it has been like creative work—not my own solitary exploration, but a co-creation by all the volunteers and students. Our product is both this platform and every student within it. In a sense, a person _is_ a product. Different ideas, words, actions, and mental states ultimately produce different qualities of life. Today society emphasizes development, but mostly it pursues material development. For each individual, what matters more is what kind of life quality we are developing; this is the most important thing in life. Three-Stage Practice is founded on this core, enabling everyone to grow together through study and practice. +The process of building it has been like creative work—not my own solitary exploration, but a co-creation by all the volunteers and students. Our product is both this platform and every student within it. In a sense, a person _is_ a product. Different ideas, words, actions, and mental states ultimately produce different qualities of life. Today society emphasizes development, but mostly it pursues material development. For each individual, what matters more is what kind of life quality we develop; this is the most important thing in life. Three-Stage Practice is founded on this core, enabling everyone to grow together through study and practice. === 任何法门都离不开基础 / No Approach Can Do Without the Foundation @@ -1584,7 +1584,7 @@ _A:_ Modern society has abundant information, which could be an advantage for le 如何快速把握佛法纲要？我在修学中发现，千经万论都是指向两条道路，一是解脱道，一是菩萨道。两者从起点、修法到目标都有明确指向。解脱道是以出离心为基础，引导我们成就解脱。菩萨道是以菩提心为基础，不仅自己解脱，还要带领众生走向解脱。不论走哪条路，不外乎皈依、发心、戒律、正见、止观五大要素。立足这些核心，就知道每个阶段要掌握什么，达到什么目标。 -How can we quickly grasp the outline of the Dharma? In my own study I have found that the thousands of scriptures and treatises all point to two paths: the path of liberation and the bodhisattva path. Both have clear directions from starting point, method, and goal. The path of liberation is founded on renunciation and guides us to attain liberation. The bodhisattva path is founded on bodhicitta: not only liberating oneself but also leading sentient beings to liberation. Whichever path we take, it consists of no more than the five essential elements—refuge, aspiration, precepts, right view, and śamatha-vipaśyanā. Standing on these essentials, we know what to master at each stage and what goal to reach. +How can we quickly grasp the outline of the Dharma? In my own study I have found that the thousands of scriptures and treatises all point to two paths: the path of liberation and the bodhisattva path. Both have clear directions in terms of starting point, method, and goal. The path of liberation is founded on renunciation and guides us to attain liberation. The bodhisattva path is founded on bodhicitta: not only liberating oneself but also leading sentient beings to liberation. Whichever path we take, it consists of no more than the five essential elements—refuge, aspiration, precepts, right view, and śamatha-vipaśyanā. Standing on these essentials, we know what to master at each stage and what goal to reach. 至于这条路把大家带到哪里，其实就是回归佛陀出世的本怀。本次静修营的主题讲座，是从四谛法门认识佛法的修行纲领。佛陀要把众生带到哪里？就是把众生带上解脱之路，觉醒之路。我们学佛，正是沿着佛陀指引的路线前行。 @@ -1594,8 +1594,8 @@ As for where this path leads everyone, it is actually a return to the Buddha's o 静修营从早到晚都有活动，安排得很紧张。大家从原来懈怠放逸的凡夫心状态，进入有规律的修行生活，可能挺辛苦的。但看起来每个人都法喜充满，想必已经得到法的滋润。即使这样，也不可能在短短几天内解决所有问题，关键是未来继续修学。否则，即使解决了几个问题，依然会有无量问题。因为现代人解决问题的能力强，制造问题的能力更强。如果不从根本解决，问题将层出不穷，包括人生的问题，也包括修学的问题。 -The retreat schedule is packed from morning till night. Moving from a state of ordinary, lax, and indulgent mind into a regulated life of practice can be quite demanding. Yet everyone seems joyful, which shows that you have already received the nourishment of the Dharma. Even so, it is impossible to resolve every problem within just a few days. The key is to continue practicing afterward. Otherwise, even if a few problems are solved, countless more will remain. Modern people are skilled at solving problems, but even more skilled at creating them. Without addressing the root, problems will keep arising—problems in life as well as problems in practice. +The retreat schedule is packed from morning till night. Moving from a state of ordinary, lax, and indulgent mind into a regulated life of practice can be quite demanding. Yet everyone seems joyful, which shows that the Dharma has already nourished you. Even so, it is impossible to resolve every problem within just a few days. The key is to continue practicing afterward. Otherwise, even if a few problems are solved, countless more will remain. Modern people are skilled at solving problems, but even more skilled at creating them. Without addressing the root, problems will keep arising—problems in life as well as problems in practice. 学佛并不是向外求，重心在于每个人自己。寺院的存在价值，也是帮助大家找回自己。我们今天坐在这里，是多生累劫的福德因缘。更重要的，是继续把佛法落实到生活乃至生命中。大家在这里有良好的感受，离不开寺院的清净环境和法师们的悉心引导。回到社会后，内在躁动加上外在干扰，修学会特别困难。很可能，这几天的美好生活就成为一去不复返的回忆。最好的办法是加入三级修学，这里不仅有引导，有次第，还有一群伙伴共同营造的氛围，是我们在菩提路上稳步前行的保障。 -Studying Buddhism is not about seeking outwardly; the focus is on each one of us. The value of the temple also lies in helping us return to ourselves. Our gathering here today is the result of merit and conditions accumulated over many lives. More important is to continue integrating the Dharma into our lives and ultimately into our very being. The positive experience you have had here is inseparable from the pure environment of the temple and the careful guidance of the teachers. Once you return to society, inner restlessness combined with outer distractions will make practice especially difficult. These beautiful days may easily become nothing more than fond memories. The best way forward is to join the Three-Stage Practice program, where you will find guidance, a structured path, and a supportive community—an environment that steadies us as we walk the bodhi path. +Learning Buddhism isn't about looking outside ourselves; it comes down to each one of us. The temple is also valuable because it helps us find our way back to ourselves. Our gathering here today is the result of merit and conditions accumulated over many lives. More importantly, we should keep bringing the Dharma into our daily lives until it becomes part of who we are. The positive experience we have had here is inseparable from the pure environment of the temple and the careful guidance of the teachers. Once we return to society, inner restlessness combined with outer distractions will make practice especially difficult. These beautiful days may easily become nothing more than fond memories. The best way forward is to join the Three-Stage Practice program, where we will find guidance, a structured path, and a supportive community—an environment that steadies us as we walk the bodhi path.